Peace and Security

 

The fifth chapter of First Thessalonians begins in the middle of St. Paul's glorious vision of the coming of the Lord. We have just been told how "the Lord himself, with a cry of command, with the archangel's call and with the sound of God's trumpet, will descend from heaven" and gather all the beloved to be with him forever. (4:16).  Now in 5:1-11, the 2nd reading appointed for the 24th Sunday after Pentecost, also aptly known as The Third Sunday of End Time, Saints Triumphant, in the Year of Mark, we have an admonition to stay awake.  "Let us live as people of the day and of the light," declares Paul.  This word is timely whenever it comes to us.

(The following questions have been formulated to get at a fundamental concern for Law and Gospel preachers:  i.e. How the Word is functioning. This is crucial since the sermon, in large part, will need to reflect this function.  For more on this method, these questions, and Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  This Word has lots of Gospel in it. That is to say, there are multiple places where what God has already accomplished in Christ is announced.  Note that again and again the apostle is reminding his readers that they have already been claimed by God.  They are beloved; they belong to the day; they are destined to obtain salvation.  Also in verse 10, Paul says that Christ died for us "so that whether we are awake or asleep we may live with him." This is pure gospel.

2.  How is the Word not functioning in the text?  There is little evidence of the Law here, although there are certainly references to God's judgment. The ones who say, "Peace and security" are assured of destruction, and some are apparently destined for wrath, but there is no evidence that Paul is calling his listeners to repentance.  Rather he is expressing confidence that they will be found in Christ.

3.  With whom are you identifying in the text?  The Word addresses us as people of God.  We identify with those to whom Paul writes.  We too have been claimed by this generous God, and are no longer destined for wrath, but for salvation through Christ.  We are the ones called to remember these things and remind our siblings in Christ of them.

4.  What, if any, call to obedience is there in this text?  This entire text is a call to obedience.  We have been claimed by God through faith in Christ.  We are people of the day and of the light.  This text is a call to lean into that identity.  Stay awake and be sober.  Be true to your identity as children of salvation.  This is the main thrust of this text.

5.  What Law/Gospel couplet is suggested by this text?  Using the language found in the text we can suggest several couplets:  asleep/awake; destined for wrath/destined for salvation; children of the night/children of the day.

6.  Exegetical work:  Beverly Roberts Gaventa, in her commentary, highlights Paul's claim that "the crisis of the day of the Lord does  not threaten believers, for they are 'children of the day'." (Interpretation series, First and Second Thessalonians, p. 69).  At the same time, she notes that the language of "a thief in the night" is not exactly comforting.  She writes:  "Believers may be 'children of light,' those who know that Jesus will ultimately return in triumph, but that does not mean that the present is anything less than a struggle." (Ibid., p. 71). Finally, Roberts Gaventa argues that the 'question behind the question' of times and seasons is the issue of security.  (Ibid., p. 75).  Our listeners might well have many questions about security.  This text, then, gives the preacher plenty of opportunities to address these concerns, assuring listeners that salvation is in God's hands, not ours, and we need not fear, for "whether we are awake or asleep we [will] live with him."  This echoes Paul's words to that effect in Romans 14:7: "...whether we live or whether we die we are the Lord's."  As said earlier, this text is primarily a call to obedience with a reminder of our identity as children of the day.  The day of the Lord, therefore, is not a threat to be feared, but a promise to be celebrated.

7.  How does the Crossings Community model work with this text?  Steven Kuhl, in his 2014 analysis, rightly picks up on the places in the text where the Law is present, i.e. where some say, "Peace and security" and sudden destruction comes upon them, from which there is no escape.  In identifying this verse as the place of the Law, he agrees with Roberts Gaventa in that security seems to be the main issue.  For Kuhl, the crucial question in regards to security is not "When will He come?", but "Who will save me from the wrath to come?" The gospel is found in verse 9:  "...salvation through our Lord Jesus Christ, who died for us." The complete analysis can be found archived under its reference at crossings.org/text-study.

Blessings on your proclamation!

Massive Good News!

Revelation 7:9-17 is a visual text.  It is written so that the reader can envision a grand scene.  It is the First Reading appointed for All Saints Sunday in the Year of Matthew, and as such it is a wonderful text to proclaim the good news to all who have come through "the great ordeal."  It will be the preacher's great privilege to do so.

(The following questions are not meant to be exhaustive, but only to provide a way to answer the fundamental concerns of Law and Gospel preaching around the function of the Word.  This is crucial since the way the Word functions should, in large part, inform the function of the sermon.  For more on this method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  The Word functions here almost exclusively as Gospel, beginning in the 10th verse, when the multitude declares, "Salvation belongs to our God who is seated on the throne, and to the Lamb!"  There are also multiple other places in this text where God's work overcoming sin, death, and the devil are being proclaimed.

2.  How is the Word not functioning in the text?  The Word is not functioning as Law in this text at all, although there are several allusions to our need of the Gospel. When the elder identifies the great multitude as those who have come out of the great ordeal, those who once hungered, thirsted, were subjected to scorching heat, and wept tears, we are reminded of our need for a Savior.

3.  With whom are you identifying in the text?  By the very nature of the text we are invited to identify with the seer who is given this vision.  We are invited to stand with the elder and marvel at the scene before us, the saints triumphant, singing their praises to God.

4.  What, if any, call to obedience is there in this text?  This text could be understood as an implied call to obedience.  We who have been caught up into God's embrace could do no better than to find ourselves in regular praise of the God of our salvation.

5.  What Law/Gospel couplet is suggested by this text?  Since this passage is functioning almost entirely as Gospel, we will have to use our imagination to create some couplets. A few possibilities:  enduring a great ordeal/rescued by God; unprotected in the storm/sheltered; hungry/fed; thirsty/filled.

6.  Exegetical work:  One cannot but help notice that these verses regarding "a great multitude that no one could count, from every nation", come immediately after verses announcing that "those who were sealed" were 144,000 out of the twelve tribes of Israel.  It is the juxtaposition of a great uncounted throng from all tribes and nations next to a very precise number of people, all of the house of Jacob. What do we make of this?  Primasius, 6th century African bishop, had this to say: "By the sign of the sacred number he signifies the multitude of the elect, 'whom God foreknew and predestined to be conformed to the image of his Son.'  For those who come from the nations are made to be Israel and so by right are called sons of Abraham, not by flesh but by faith in that seed which is Christ, the cornerstone, of whom the apostle said, 'He is our peace, who has made us both one...'". (Ancient Christian Commentary on Scripture,  NT, vol. XII, p. 110-111).  Kittel's article on the Greek term thlipsis, makes the case that "the ordeal" described here is "not merely factual, but necessary" for Christians.  An example are the words of Paul and Barnabas following their persecution in Lystra:  "It is through many persecutions that we must enter the kingdom of God." (Acts 14:22).  Kittel goes on to say, "Sufferings are a test whether the Christian will champion the Gospel at the risk of his (sic) life or not, which means finally whether he will understand his own life in terms of its possibilities or in terms of the divine promise and the possibilities opened up by it."  (Theological Dictionary of the NT, vol. III, p. 147f).  

7.  How does the Crossings Community model work with this text?  Robin Morgan, in a 2014 analysis, begins with "the great ordeal" and argues that our bondage to sin ensures that we will do all we can to avoid the great ordeal.  The word of the Gospel is that Christ endured "The Great Ordeal", indeed the Greatest Ordeal, in order to overcome all that would separate us from Christ.  So we have hope even amidst the great ordeal. See Morgan's analysis archived under the reference at crossings.org/text-study.

Blessings on your proclamation!

Law and Gospel in Full View

 Romans 3:19-28, the Second Reading appointed for Reformation Sunday, is a treasured passage for many Christians, but Lutherans might be the only ones who read this passage every year in celebration of the events of the Reformation, over 500 years ago. The key passage is the last verse: "We hold that a person is justified by faith apart from works prescribed by the law."  We are still trying to unpack all the wealth that is revealed in that verse.  It will be the preacher's privilege to join in that long line of proclaimers who have lifted up this jewel to others.

(The following questions have been developed to answer fundamental questions regarding the function of the Word, a central concern of Law and Gospel preachers.  These questions are best used alongside other fine sets of questions which also inform the exegete.  For more insight into this method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  It is no surprise that the Word functions as both Law and Gospel in this text.  The opening verses are all Law:  "under the law,... held accountable to God,... no human being will be justified in his sight by deeds prescribed by the law."  All of these phrases function as Law since they expose our need for Christ. The Gospel is also proclaimed:  "apart from the law, the righteousness of God has been disclosed,...now justified by his grace as a gift, through the redemption that is in Christ Jesus,... divine forbearance,... he justifies the one who has faith in Jesus."  All these phrases function as Gospel for they lift up what God has done in Christ.

2.  With whom are you identifying in the text?  If we read the text and substitute personal pronouns whenever human beings are mentioned we can hear how this text is speaking directly to us.  Some examples: (Law) "For we know that whatever the law says, it speaks to [us] who are under the law, so that [we] may be silenced, and [we] may be held accountable to God. For [we will not] be justified in his sight by deeds prescribed by the law..."  (Gospel)  "But now, apart from the law, the righteousness of God has been disclosed...for [us] who believe... [we] are now justified by his grace as a gift, through the redemption that is in Christ Jesus...For we hold that [we] are justified by faith apart from works prescribed by the law."

3.  What, if any, call to obedience is there in this text?  Since the Word functions as a call to obedience only when it invites us to live in a certain way in response to God's work, there is no call to obedience here.  That call is certainly present later in the letter to the Romans, but not here.

4.  What Law/Gospel couplet is suggested by this text?  The couplets needed are clearly present in this text.  There are many examples, but a few obvious ones:  under law/under grace; condemned by God/justified by God; sinner/saint; falling short/redeemed.

5.  Exegetical work:  Kittel has an excellent article on the Pauline use of dikaiosyne theo (righteousness of God).  Briefly, he says this:  "There can be no doubt that this is a subj. genitive.  The righteousness of God is God's alone; man (sic) is taken up into it and set in it."  (Theological Dictionary of the NT, vol. II, p. 203).  Luther's insight was precisely this, that the righteousness of God was not the righteousness demanded by God, but the righteousness which was characteristic of God, which God in turn imparts to believers. In his lectures on Romans, Luther says, "We are not made righteous by doing righteous works, but rather we do righteous works by being righteous.  Therefore grace alone justifies." (Luther's Works, vol. 25, p. 242).  "What the law of works commands by its threats, this the law of faith accomplishes by believing." (Ibid., p. 243).  In his classic commentary, Anders Nygren speaks of God's work in this way:  "By the grace of God man (sic) is included in God's own righteousness.  Just as wrath is an objective power which exercises its might to the destruction of man (sic), so the righteousness of God is also an objective power which exerts its might for redemption and life." (Commentary on Romans, p. 152).  Nygren also addresses verse 25, the famously difficult verse to translate.  The word translated in the NRSV as "a sacrifice of atonement" is the word ilasteprion, most precisely translated as "mercy seat."  Nygren says that God set Christ forth as a "mercy seat".  "The mercy seat was the place God manifested His presence in Israel... Now God has manifested his righteousness to man (sic), in that He presents Christ as a mercy seat.  In Christ, God reveals himself in His glory...Whoever believes in Him is no longer under the wrath of God....Ever since the death and resurrection of Christ, the righteousness of God is a reality present and manifest in the world." (Ibid., pp. 156-159).  This notion of mercy seat as a place where God's glory is revealed seems much preferred to "sacrifice of atonement".

6.  How does the Crossings Community model work with this text?  Chris Repp, in his fine 2017 analysis, uses a clear and common phrase, "Shut up!" to illustrate the Law and Gospel here.  Through the Law we learn that we need to shut up - we have nothing to say that will justify us. Through the Gospel, we hear Christ say to the Law, "Shut up, I have justified this one."  To see the entire analysis, go to crossings.org/text-study and type in the reference. There are other examples there as well.

Blessings on your proclamation!

Thanksgiving to God

I Thessalonians 1:1-10, the Second Reading appointed for the 20th Sunday after Pentecost in the Year of Matthew, is a marvelous text to preach on in the harvest season.  This text, as scholar Beverly Roberts Gaventa has said, is 'a profusion of thanksgiving.'  But beware; thanksgivings here are not directed to the recipients of this letter, but to God. The preacher should take note, lest this text be seen as a vehicle for congregational self-congratulation.

(The following questions have been developed with an eye towards uncovering one of the fundamental questions for Law and Gospel preachers:  how does the Word function?  This question and related ones are central to Law and Gospel preaching. For more on this method and Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com and amazon.)

1.  How does the Word function in the text?  This text functions, almost completely, as Gospel, as a celebration of all that God is doing in and through the Thessalonians.  Notice the multiple points where God is given praise and thanks for what God is doing:  "We always give thanks to God for all of you..." (vs. 1); "[God] has chosen you" (vs. 4); "... you received the word with joy inspired by the Holy Spirit." (vs. 6); "... the word of the Lord has sounded forth from you" (vs. 8); "your faith in God has become known." (vs. 8).

2.  How is the Word not functioning in the text?  Any word of Law in this text is relegated to the very last phrase in the last verse:  "Jesus, who rescues us from the wrath that is coming." (vs. 10b).  There is no doubt that Paul is referring here to the judgment promised by God at the end of time, but this brief mention in no way overshadows the promises proclaimed here and earlier.

3.  With whom are you identifying in the text?  Since it is always appropriate to identify with those to whom the Word is addressed, we can comfortably hear these words as being addressed to us.  We are recipients of God's grace; we have been chosen by God; the Holy Spirit has inspired us; the word of the Lord has sounded forth from us.  Thanks be to God!

4.  What, if any, call to obedience is there in this text?  If the call to obedience is the invitation to live in response to God's work in Christ, clearly that call is not here.  What is also clear is that the Thessalonians have already responded to that call.

5.  What Law/Gospel couplet is suggested by this text?  Since the Law is in little evidence here, we will be a bit creative in coming up with couplets.  Using the language of the text, here are some ideas:  abandoned/chosen; despairing/believing; judged/rescued from the wrath to come.

6.  Exegetical work:  It is telling that scholars down through the ages have identified God as the primary focus of this text.  One could get the impression that Paul is praising the Thessalonians here, but upon further inspection it is clear that Paul is praising God.  Ancient and modern scholars alike concur.  St. Chrysostom:  "Paul thanks God for them, as though God himself had accomplished everything...all but saying that all their growth is from the power of God."  (Ancient Christian Commentary on Scripture, NT, vol. IX, p. 60).  John Calvin:  "...instead of congratulations, he makes use of thanksgivings, that he may put them in mind, that everything in them that he declares to be worthy of praise, is a kindness of God."  (Reformation Commentary on Scripture, NT, vol. XII, p. 5).  Scottish Reformer, David Dickson:  "[Faith, love, and hope]... he calls them the virtues of Christ, because they sprang from Christ, and tend to him."  (Ibid., p. 7).   Modern scholar, Beverly Roberts Gaventa:  "God and Jesus Christ are the primary agents in the Thessalonian church."  "Whatever Paul, Silvanus,and Timothy began, whatever the Thessalonians have accomplished, it is God who is to be thanked (1:2), God who directs and strengthens the Church (3:11-13), God who is and will remain faithful (5:24)."  (Interpretation series, First and Second Thessalonians, p. 12).  

7.  Consider the insights of the pioneers of the New Homiletic?  When there is celebrating to be done, one thinks immediately of Henry Mitchell, who advised that no sermon end without some celebration.  In this text, there is ample opportunity to celebrate; Mitchell would advise the preacher to do so with gusto!

Blessings on your proclamation!

Christ in Mind

 Philippians 2:1-13 is a text that is very familiar to many preachers.  A portion of this text is often read on Passion Sunday when we highlight the "emptying of self" that was so evident in Christ's death on the Cross.  On this 17th Sunday after Pentecost in the Year of Mark, we hear, along with the well-known hymn of Christ's self-emptying, an exhortation.  The preacher for this day will need to take note therefore, not only of the hymn, but of the call to obedience that surrounds it.

(The following questions are not meant to be exhaustive, but are best used with other fine sets of questions that have other concerns which are available to exegetes. These questions concern the function of the Word, a fundamental issue for Law and Gospel preachers.  For more on the method from which these questions originate, and Law and Gospel preaching in general, see  my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  The Word functions primarily as gospel in that the hymn, verses 6-11, is one of the most succinct statements in Scripture of the gospel.  As scholars have long pointed out, the pre-existence, existence, and post-existence of Christ are all detailed in this amazing hymn.

2.  How is the Word not functioning in the text?  There is little mention of the Law in this text, that is to say, of our need for a Savior.  In the opening verses one could read between the lines to understand that the congregation is not of "one mind" and in "full accord", but Paul does not go to any lengths to emphasize this disunity.

3.  With whom are you identifying in the text?  We are those addressed here.  We are the ones who need to focus ourselves clearly on the Cross, bowing the knee to this One whom God has exalted, and responding to this grace with minds which are akin to that of Christ.

4.  What, if any, call to obedience is there in this text?  The opening five verses, and the final two, are classic calls to obedience.  They all call us to respond to the self-emptying of Christ by emptying ourselves as well.  "Let the same mind be in you that was in Christ Jesus" is the classic form of a call to obedience.

5.  What Law/Gospel couplet is suggested by this text?  There is plenty of language in this text that will provide useful fodder for couplets.  Here are a few ideas:  empty/full; dead/alive; humbled/exalted.

6.  Exegetical work:  Verse 6 is notoriously hard to translate.  The classic KJV translation is, "Who, being in the form of God, thought it not robbery to be equal with God."  The word, 'arpage' is sometimes translated "booty" or "plunder", meaning something "forcibly confiscated in a persecution." (Bauer, Gingrich, Danker, eds., A Greek-English Lexicon of the NT and other early Christian Literature, p. 108).  Kittel has an extended discussion of this term, saying that it is a difficult word and suggesting several possibilities:  "He did not regard equality with God as a gain, either in the sense of something not to be let slip, or in the sense of something not to be left unutilized."  Or "He did not regard it as a gain equal with God."  Or "Against all expectation, Jesus did not regard equality with God as a gain to be utilized."  (Theological Dictionary of the NT, Vol I., p. 472f).  Another important word in this text is 'kenao' in verse 7, often translated "emptied".  A number of translations try to get at the  different nuances in this verb:  "made himself of no reputation" (KJV), "laid aside his mighty power" (LB), "stripped himself of every advantage" (Ph), "made himself nothing" (NIV and NEB).  Once again Kittel helps us with this important term, defining it thusly, "To make empty, to deprive of content or possession."  "What is meant is that the heavenly Christ did not selfishly exploit his divine form and mode of being, but by his own decision emptied Himself of it or laid it by, taking the form of a servant by becoming a man."  (TDNT, Vol. III, p. 659f).  This is helpful because it points to the intentional divestment of self that Christ made on the Cross.  He did not make himself nothing, but he let go of what was rightfully his.  This, it seems to me, is a worthy distinction.

7.  How does the Crossings Community model work with this text?  Bill White, in his analysis, does a fine job of recognizing the "mind" of the people to whom Paul was writing.  They do not have the mind of Christ (Law), but Christ nonetheless is mindful of them (Gospel).  See the entire analysis, archived under its reference at crossings.org/text-study.

Blessings on your proclamation!

Tale of Two Citizenships

Philippians 1:21-30, the Second Reading appointed for the 16th Sunday after Pentecost in the Year of Matthew, is an interesting juxtaposition of personal reflection and exhortation.  In the first part of the reading, Paul seems to be musing on what it would be like to leave this world behind, but then he pivots to exhorting his fellow saints to live 'worthily' in this world.  It will be the preacher's task to unpack these two elements and exhort listeners alongside a generous portion of confidence in God's grace.

(The following questions have been developed to answer some fundamental concerns of Law and Gospel preachers around the function of the Word. They are not meant to be sufficient in themselves to answer every question which an exegete might ponder.  For more on this method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  The tone that Paul sets here is definitely one of faith and hope.  Paul seems completely confident of his status in Christ and says, "Living is Christ and dying is gain."  This confidence is a gospel function.  Paul is not concerned with wrath or judgment, but clearly rests in God's abiding love.  The second part of the text also includes mention of God's gracious work, but it is in the context of an exhortation.

2.  How is the Word not functioning in the text?  There is only the slightest mention of God's judgement in this text, when Paul, in passing, mentions the coming destruction of the adversaries of the Philippians.  Otherwise, the Word here is void of any Law function, i.e. a call to repentance.

3.  With whom are you identifying in the text?  We stand in awe, as observers of Paul's faith.  This kind of witness is an example for us.  In the second part of the text, we hear this addressed to us:  "Live your life in a manner worthy of the gospel of Christ."

4.  What, if any, call to obedience is there in this text?  The second part of this text is a clear call to obedience.  The Word is functioning to invite us to respond to the gospel by living a life that is worthy, fitting, in accord with the gospel.  As Paul says, we have been granted "a privilege" to be called believers, and it is our call to live out our common citizenship in a manner consistent with this call.

5.  What Law/Gospel couplet is suggested by this text?  With the lack of Law in this passage, we shall have to invent the second half of these couplets.  Using some of the language in the text, here are some possibilities:  dying/living; destruction/salvation.

6.  Exegetical work:  It is noteworthy that Paul, in the second half of this text, uses a term that is used nowhere else in his letters as he exhorts his fellow saints.  The term is 'politeuomai' and it means "to discharge one's obligations as a citizen." (Baurer, Gingrich, Danker, eds., A Greek-English Lexicon of the NT and Other Early Christian Literature, p. 686).  One can see in that word, the word from which we get 'politics'.  In each of the other instances where he exhorts his listeners to live their lives 'worthily', (Rom. 16: 2, "as is fitting for the saints"; Eph. 4:1, "worthy of the calling to which you have been called"; Col. 1:10, "worthy of the Lord"; and I Thess: 2:12, "worthy of God".), Paul uses the common word for living one's life.  Here, however, Paul uses this interesting term regarding one's life in the public sphere.  Marius Victorinus, 3rd century scholar, sums it up this way:  "The summing up of one's whole life for a Christian is this, to conduct oneself according to Christ's gospel, to announce his grace steadily both to oneself and others, to have hope in him, to do all that one does according to his commands.  For this is what it means to conduct oneself in a manner that is worthy of Christ's gospel." (Ancient Christian Commentary on Scripture, NT, VIII, p. 231).  The Puritan reformer, Jeremiah Burroughs, also recognizes this unique construction:  "The word here is a word taken from the ordering of a city, or a commonwealth, wherein everyone acts in his own sphere and is serviceable each to the other, to the public good..." (Reformation Commentary on Scripture, NT, XI, p. 34).  Finally, modern day scholar, Fred Craddock, has this to say:  "Paul...drops his usual word, which we translate conduct or lifestyle, and uses the local term for living out one's citizenship (v.27).  He means by it one's manner of life as it faces upon and intersects with life in the city. The church is not to hide nor apologize for its existence.  It is possible for them, in fact, it is incumbent upon them, to live among the people and institutions of Philippi in a way that is informed and disciplined by the gospel of Christ." (Interpretation series, Philippians, p. 33).  

7.  Consider the insights of the pioneers of the New Homiletic?  Charles Rice always advocated for the practice of helping listeners recognize their shared story in a text.  It might be very timely, with this text, to remind listeners of the call we have to live out the obligations of our citizenship consistent with the gospel.  This would be a way of recognizing one's shared story in this text.

Blessings on your proclamation!

Risks of Judging

 

Romans 14:1-12, the Second Reading for the 15th Sunday after Pentecost in the Year of Matthew, is the final reading in what has been an extensive reading from the Apostle Paul's most theological epistle.  In this final text Paul sums up his exhortations with the simple thought, "Whether we live or whether we die, we are the Lord's."  This word is both Law and Gospel, as it announces to us that God, not we, is the judge, and God, not we, is the One who holds all things together.  It will be the preacher's task to announce both of these promises.

(The following questions have been developed to ferret out some answers to the fundamental questions concerning the Word that are asked by Law and Gospel preachers.  These questions are best used in conjunction with other fine sets of questions available to exegetes.  To learn more about this method and Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word  function in the text?  This passage begins with an imperative, "Welcome those who are weak in faith," suggesting that this will be another call to obedience, as was the case for most of chapters 12 and 13. Quickly, however, Paul changes his tone, addressing a situation in the church where apparently one group has been quarreling with another about things that Luther might later call adiaphora - things of no consequence.  The Word then is functioning as Law here, lifting up for all to see, the sins of those whom are being addressed:  "Who are you to pass judgment on servants of another?" (v. 4); "Why do you pass judgment on your brother or sister?" (v. 10); "So then, each of us will be accountable to God." (v. 12).

2.  How is the Word not functioning in the text?  The Word does not function as Gospel in this text, except in passing.  At the end of verse 4, Paul reminds us that "the Lord is able to make [us] stand."  Also in verse 8 - the key verse to the passage - Paul says, "Whether we live or whether we die, we are the Lord's."  This is certainly good news.  Primarily, however, this text is a reminder of God's judgment and our accountability before God.

3.  With whom are you identifying in the text?  Once again, as in previous texts from Romans, we do well to identify with those to whom this text was written.  We are those who so easily end up quarreling with other believers about things of little consequence, forgetting that God is not pleased with such behavior.  We are those who need a word of Law to help us stop judging others and remember Micah's words, "I have shown you what is good oh mortal.  And what does the Lord require of you,... to walk humbly with your God."

4.  What, if any, call to obedience is there in this text?  While this text functions primarily as Law, it still has the effect of a call to obedience because ultimately it is reminding us of the appropriate behavior for believers.  The call to obedience is always the Word functioning to invite us to live in a certain way in response to the Gospel, and certainly this is finally the goal here.

5.  What Law/Gospel couplet is suggested by this text?  This text has a number of pieces that lend themselves well to composing couplets.  Some suggestions:  unwelcome/welcomed by God; falling down/made able to stand; dying/brought to life.

6.  Exegetical work:  Ernst Kasemann, in his excellent commentary, calls this passage a "special exhortation:  the strong and the weak in the community."  He goes on to clearly lay out what he believes is the central issue:  "mutual acceptance is the catchword in this whole portion of the epistle."  "What is meant is everyday recognition of brotherhood, in the broad sense solidarity."  "Theological condemnation of others, which breaks off fellowship in either judgment or contempt, is impermissible.  The fronts must remain porous and leave the brother room for maneuver." (Commentary on Romans, pp. 365-369).   Kasemann's comments are echoed in the analysis by Paul Achtemeier, who opens his discussion regarding this passage with these words: "The danger of self-righteousness lies in its tendency to make one's own convictions the measure of the validity of the convictions of all others.  Paul frames this discussion in terms of 'weak' and 'strong' and shows that both groups are in danger of allowing their convictions about proper Christian obedience in everyday matters to disrupt the community of the faithful." (Interpretation series, Romans, p. 215).  Achtemeier puts his finger on the two sins that are being lifted up here:  self-righteousness and disruption in the body of Christ.  One is an individual spiritual danger, the other is a corporate spiritual danger.  Both are deadly.

7.  How does the Crossings Community model work with this text?  Marcus Felde does a very fine analysis of this text using a clever observation:  are we the lords?  or are we the Lord's?  He shows how the former leads us to playing "king of the hill," while the latter lets Jesus reign from Calvary.  Check out the entire analysis at crossings.org/text-study, archived under its reference.

Blessings on your proclamation!