Artificial Intelligence

 

I Corinthians 1:18-31,the Second Reading for the 4th Sunday after Epiphany in the Year of Matthew, is a text that matches very well with the Beatitudes from Matthew 5, which are the appointed Gospel text. In both, God's reversal is evident, where the folks thought low and despised by the world are the very ones God uses for God's own purposes.  This is, of course, not good news to everyone - at least not at first reading.  It will be the preacher's task to unearth the gospel here for all.

(The following questions have been developed to help exegetes ponder the way the Word works in the text, a fundamental concern of Law and Gospel preachers. These questions are best used in conjunction with other fine sets of questions available from other sources.  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?  God is the actor in this text and God's actions are both and at the same time "foolishness" and "wisdom."  Christ crucified is a stumbling block to some and a reason for rejoicing to others.  In this way the same word functions as both Law and Gospel, both as a call to repentance and a clear word of mercy.

2.  With whom are you identifying in the text?  We might do well to identify with "the called," those that hear the Word and respond in faith, but it might be wise to consider how this Word calls us to repentance as well. St. Paul says that God is "the source" of our life in Christ, our wisdom, our righteousness, sanctification, and redemption.  It might be worth pondering how we often insist on being our own source for life.

3.  What, if any, call to obedience is there in this text?  The call to faith is what we have here, not the call to obedience.  There will be certain ways that God calls us to live explored later in this letter.

4.  What Law/Gospel couplet is suggested by this text?  There are a number of couplets laid out in this text, any of which may serve well as a way of proceeding:  foolishness/wisdom; stumbling block/power of God; weakness/strength.

5.  Exegetical work:  More than one commentator down through the ages has wrestled with the human inability to fathom God's wisdom in Christ crucified.  The 4th century writer, Ambrosiaster, said, "Under the judgment of God the wisdom of the flesh can only blush at its miscalculation." (Ancient Christian Commentary on Scripture, NT, vol. VII, p. 18). The German reformer, Hesshus, wrote that "God commanded his only-begotten Son to suffer death on the cross.  These and innumerable other things seem absurd and foolish to our reason." (Reformation Commentary on Scripture, NT, vol. IXa, p. 26).  Hans Conzelmann, in his contemporary commentary, calls God's wisdom in Christ crucified "an alien wisdom." (Hermeneia series, First Corinthians, p. 52)  This seems to get at the crux of it. God's wisdom is strange to us, counter-intuitive, foolishness to our way of thinking.  Richard Hays goes a step further, saying that "the cross becomes the starting point for an epistemological revolution."  "To enter the symbolic world of the gospel is to undergo a conversion of the imagination." (Interpretation series, First Corinthians, pp. 27, 31).

6.  Consider the insights of the pioneers of the New Homiletic?  Eugene Lowry advocated that a preacher always take a listener on a journey from disequilibrium to equilibrium. This text might be a wonderful vehicle for such a strategy.

Blessings on your proclamation!

Former time and Latter time

If Isaiah 9:1-4 sounds familiar it's because verses 2-7 are appointed for the Christmas season in the Year of Matthew.  But here we are again, in chapter 9, not looking at "a child born to us" but the promise of a new day for the residents of the land of Zebulun and Naphtali.  This passage, appointed for the 3rd Sunday of Epiphany in the Year of Matthew, has a slightly different emphasis, as we look back at the "former time" and ahead to the "latter time" when God's deliverance will take place. The preacher's task will be to proclaim this deliverance.

(The following questions are not meant to be exhaustive, but are best used in conjunction with other fine sets of questions with other concerns. These questions seek to answer the question, "What is the Word doing?" a central concern of Law and Gospel preachers. 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?  These words are pure Gospel.  They announce God's intention to rescue those "who have lived in a land of deep darkness" and provide them with light, joy, freedom, and abundance.

2.  How is the Word not functioning in the text?  Although there are many references to the trouble from which God is rescuing us, there is no call to repentance here - no word of Law.  The "former time" which included darkness, despair, and all the rest is passing away and the "latter time" which is coming, will include none of that.

3.  With whom are you identifying in the text?  We are those being addressed here.  We all have known "former times" when we were struggling, grieving, suffering, or all of those things.  We all long to hear of days to come when such things will no longer be present.

4.  What, if any, call to obedience is there in this text?  The actor in this text is God.  There are no imperatives.  The call to obedience is not present.  A classic call to obedience is in the appointed gospel text where Jesus says, "Follow me," or in the 2nd reading where Paul says, "Be united in the same mind and purpose."

5.  What Law/Gospel couplet is suggested by this text?  There are many couplets present in the text and others that suggest themselves:  darkness/light; lack/multiplication; hunger/harvest; defeat/victory.

6.  Exegetical work:  A Hebrew word study shows that the "deep darkness" of vs. 2 is the same word translated in Psalm 23 as "the shadow of death." It is a metaphor for deep despair.  When looking for references to Midian (vs. 4) we see two instances in Hebrew history, one in Numbers 31 where God commands the Israelites to utterly annihilate the Midianites, and another in Judges 7 where God's people rejoice in a miraculous victory over Midian under the leadership of Gideon.  Jamieson, Faussett, and Brown, in their classic commentary, suggest that the latter reference is the most likely:  "As Gideon with a handful of men conquered the hosts of Midian, so Messiah 'the child' (Isa. 9:6) shall prove to be the 'Prince of Peace.'" (JFB Commentary, online Textweek reference for Epiphany 3).  Juliana Claassens, in her contemporary commentary, brings this text to the present day:  "Very much breaking into a time of war, violence, and imperial domination, these images capture people's imagination, helping them to look up from their current circumstances and imagine that a world of peace and justice and an end of war, might just be possible." (Working Preacher, Textweek).

7.  How does the Crossings Community model work with this text?  Steve Albertin, in his 2015 analysis, does a nice job of raising up the Law/Gospel couplets that are present, especially darkness and light.  It might be interesting for the sermon to take Albertin's lead and spend some time ferreting out what "darkness" feels like, and then what the coming of the light might mean in that context.  See Albertin's whole commentary at crossings.org/text-study, archived under its references.

Blessings on your proclamation!

Give Me a Witness!

 

The first verses of the Book of Hebrews are an alternate 2nd reading appointed for Christmas Day.  As such they are paired well with the opening verses of John's gospel which declare the supreme majesty of the Christ.  Both of these passages beg the question, "Why this great emphasis upon the complete 'otherness' of the Christ?"  Was there a concern in the early Church about Jesus being less than divine?  It will be the preacher's task to speak a witness to the majesty and power of the Christ - no small assignment.

(The following questions are best used in conjunction with other fine sets of questions available to exegetes. These questions are concerned with the function of the Word in the text, a central concern of Law and Gospel preachers.  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 and amazon.)

1.  How does the Word function in the text?  This text (verses 1-12) is a witness to the utterly unique divinity and majesty of the Christ.  This is a statement of God's work on behalf of the world, a Gospel function.

2.  How is the Word not functioning in the text?  There is no word of Law here, but it is certainly implied.  If the intended readers were not tempted to unbelief regarding the divinity of Christ, would this rhetoric have been used?  An example is in verse 5, "For to which angels did God ever say, 'You are my Son; today I have begotten you'?"  This implies that the reader needed to be convinced that the Christ was God's Son.

3.  With whom are you identifying in the text?  We can identify with the first readers as people who are tempted to doubt the divinity of Christ.  Indeed, the world around us is glad to revere Jesus as a wise rabbi of old, who gave us the Golden Rule, but divine?  No way.

4.  What, if any, call to obedience is there in this text?  This text is a call to faith, not a call to obedience.

5.  What Law/Gospel couplet is suggested by this text?  From what has been argued above, one might think of some obvious couplets:  unbelief/faith; doubt/surety; wandering/homecoming.

6.  Exegetical work:  Many, many ancient theologians celebrate the claims made in these verses regarding the divinity of Christ.  Second century theologian, Origen of Alexandria, serves as a representative:  "In my opinion, the Son is the reflection of the total glory of God, according to Paul who said, 'He reflects the glory of God,' anticipating, however, a partial reflection on the rest of the rational creation from this reflection of the total glory.  For I do not think that anyone except the Son can contain the whole reflection of the full glory of God." (Ancient Christian Commentary on Scripture, NT, vol. X, p. 10).  Luther also had much to say in his lectures on these verses.  Commenting on verse 6, he said, "Although we read that the angels were worshipped by Moses, by Lot and Abraham, and by Joshua and other prophets,...yet nowhere do we read that angels worshipped any angel or man.  Therefore there is firm proof that the man Christ is true God, because it is recorded that He is worshipped by the angels, not only by some but by every one of them." (Luther's Works, "Lectures on Titus, Philemon, and Hebrews," p. 115).  Tom Long, in his contemporary commentary, makes an argument for the state of the first readers of this epistle: "Evidently the first readers of Hebrews were undergoing some sort of distress... and, as a consequence, they were having trouble holding on to their faith. They were weary and disheartened.  All they could feel was exhaustion; all they could see was trouble.  As for Jesus, he appeared to be of precious little help or comfort..." (Interpretation series, Hebrews, p. 20).

7.  Consider the insights of the pioneers of the New Homiletic?  If we consider the position of the earliest readers as one of "disequilibrium" and the attempt of the writer of this epistle to provide some "equilibrium," then we are following the advice of Eugene Lowry, who always recommended making this movement in a sermon.

Blessings on your proclamation!

The Gospel in a Nutshell

 Romans 1:1-7, the Second Reading appointed for the 4th Sunday in Advent in the Year of Matthew, seems, at first glance, an odd choice.  It is, of course, the opening to Paul's letter to "all God's beloved in Rome."  Upon careful inspection, however, it is clear that we have contained herein, the entire Gospel of God, from the promises of the prophets to the announcement to the Gentiles.  It will be the preacher's task to announce this grand view.

(The following questions have been developed to understand the function of the Word in the text, a central concern of Law and Gospel preachers.  These questions are best used in conjunction with other fine sets of questions available to exegetes. 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?  From beginning to end the Word functions as Gospel -  the Gospel that has been "promised beforehand," "the gospel concerning [God's] Son", who was both descended from David and declared Son of God with power.  Through this one we have all "received grace and apostleship."  We "belong to Jesus Christ."

2.  How is the Word not functioning in the text?  There is no word of Law here, no place where our need for a Savior is lifted up.

3.  With whom are you identifying in the text?  We are those receiving this word, that we belong to God and have received grace and apostleship through Jesus Christ.

4.  What, if any, call to obedience is there in this text?  There is a subtle call in this text in that we have received grace and apostleship in order  "to bring about the obedience of faith among all the Gentiles."  In other words, the gifts we have received are not for us alone, but to equip us for service.

5.  What Law/Gospel couplet is suggested by this text?  Given the lack of a  word of Law here, we will need to create several couplets appropriate to this text.  Some ideas:  alone/belonging to Jesus Christ; without hope/receiving grace and apostleship.

6.  Exegetical work:  Many commentators centered on verses 3-4 in the text, where both the incarnation and the glorification of Christ are mentioned.  Augustine wrote:  "Christ is the son of David in weakness according to the flesh but Son of God in power according to the Spirit of sanctification." (Ancient Christian Commentary on Scripture, NT, vol. VI, p. 10).  Luther also wrote:  "'Concerning his Son'.  This is the Gospel which deals not merely with the Son of God in general but with Him who became incarnate and is of the seed of David."  (Luther's Works, vol. 25, p. 146).  And again:  "For from the very beginning of Christ's conception, on account of the union of the two natures, it has been correct to say: 'This God is the Son of David, and this Man is the Son of God.'"(Ibid., p. 147).  R.C. H. Lenski, in his classic commentary, wrote:  "Paul is not sketching the history of Jesus and lifting out a few notable features; he is sketching the two states of Jesus and these in so far as they form the very heart of the gospel promise in its fulfilment." (Interpretation of St. Paul's Epistle to the Romans, p. 35).  And again:  "The Son did not merely become man but man 'out of David's seed,' which means man as the Messiah.  Since he was this promised descendant of David, all the Messianic promises centered in him." (Ibid., p. 36).  Ernst Kasemann gives an important clarification:  "In good OT and Jewish fashion sarx refers here to the weak and corruptible flesh, not the flesh entangled in sin as in 8.3." ((Commentary on Romans, p. 11).  Finally, Paul Achtemeier sums it up:  "In these three verses (1:2-4) we have summarized for us the entire sweep of God's relation to us and to his whole creation." (Interpretation series, Romans, p. 30).

7.  Consider the insights of the pioneers of the New Homiletic?  Since this text is so thoroughly theological, it will be important to remember Charles Rice' advice to always help the listener recognize their shared story in this text.  Where is it for us and for our listeners?

Blessings on your proclamation!

Lord of All Hopefulness

 The First Reading for the 2nd Sunday in Advent in the Year of Matthew is quite a contrast to the Gospel reading appointed for the day.  While in Matthew we hear the railing of John the Baptist, in Romans 15:4-13, we hear the Advent message of hope.  Hope and praise are the two dominant themes in this reading.  It will the preacher's delight to share this with God's people.

(The following questions have been developed to lift up the function of the Word in the text, a fundamental concern of Law and Gospel preachers.  These questions are not meant to be exhaustive, but are best used in conjunction with other fine sets of exegetical questions.  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?  Amidst the many exhortations to faithful living that surround it, the Word here functions mainly as Gospel, announcing to us the purpose of "the God of steadfastness and encouragement."  Clearly the purpose of this God is that God's people and all the nations will have hope.

2.  How is the Word not functioning in the text?  There is no hint of Law in this text, no place where we are called to repentance, or our need for a Savior is exposed.  To find Law, John the Baptist will supply that in the Matthew reading.

3.  With whom are you identifying in the text?  We are the ones called to steadfastness and directed to the Scriptures in order that we might have hope.  We are those for whom the apostle is praying.

4.  What, if any, call to obedience is there in this text?  There is only one imperative in this text, in verse 7:  "Welcome one another."  The call to steadfastness is implicit, but this text is not primarily a call to obedience, even though it is surrounded by such.

5.  What Law/Gospel couplet is suggested by this text?  With the absence of Law in this text, we shall have to create couplets based on the Gospel words:  despairing/hopeful; discouraged/encouraged.

6.  Exegetical work:  Paul Achtemeier, in his fine commentary, gives a compelling argument for the function of this text in regards to the other texts appointed for Advent 2:  "It is because these verses show how God's plan informs and illumines the way we are to act under the lordship of Christ that they are recognized by many traditions as particularly appropriate for the Advent season which awaits the coming of that Lord...  These verses in Romans announce that the one who comes is faithful (as he is to Israel) and merciful (as he is to gentiles), and therefore we may greet his coming with joy.  He comes to restore unity to the broken peoples on the earth.  From this perspective, other biblical texts that announce the coming judgment of God take on new light.  The announcement of John the Baptist (Matt.3:1-12), for example,... may be greeted with happy anticipation rather than with fear-filled foreboding because we know the nature of God's' plan for his creation.  It is mercy and forgiveness and peace." (Interpretation series, Romans, p. 227).

7.  How does the Crossings Community model work with this text?  Timothy Hoyer, in his analysis, recognizes the lack of Law in this text, but substitutes that absence with a reminder of the Law-based system we all live under.  In contrast, God's plan, revealed in Jesus and outlined in Scripture, is a Gospel-based system, bringing hope, peace and joy to all.  See Hoyer's analysis at crossings.org/text-study, archived under its reference.

8.  Consider the insights of the pioneers of the New Homiletic?  Henry Mitchell's reminder, to never leave out celebration in preaching, is quite appropo for today's text.  Why not celebrate with gusto the hope that our God of steadfastness and hope offers us!

Blessings on your proclamation!

The Lord is Our Righteousness

 Jeremiah 23:1-6, the First Reading appointed for the Reign of Christ Sunday in the Year of Luke, contrasts unrighteous rulers with the "Righteous Branch" whom God will appoint as ruler over God's people.  It is a text filled with both judgment and promise.  It will be the preacher's task to proclaim both.

(The following questions are not meant to be exhaustive, but are best used with other fine sets of questions available to exegetes. These questions help to identify the way the Word functions in the text, a key concern of Law and Gospel preachers. 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 as Law in the opening lines when it calls to account corrupt rulers, such as Jehoiakin, whose 3-month rule is noted just prior to this text. The Word functions as Gospel in the promises given to God's people, that God will be their shepherd and bring them back to the fold.

2.  With whom are you identifying in the text?  If we are leaders in our community, bearers of responsibility for the lives of others, then we might do well to identify with the rulers whom God is calling to account. If we are people in need of hope and rescue, then it is right for us to identify with the remnant of the flock to whom Gospel is spoken.

3.  What, if any, call to obedience is there in this text?  There is an implied call to obedience here, to the rulers.  In effect, what is being said is, "Be faithful shepherds."  This is a call to anyone who is in leadership.

4.  What Law/Gospel couplet is suggested by this text?  There are a number of terms here that lend themselves to couplets:  scattered/gathered; dismayed/hopeful; fearing/secure.

5.  Exegetical work:  The context of this reading is very helpful.  In chapters 21 and 22, the word of the Lord comes to Jeremiah, and he announces that the Lord will fight against Israel.  He also announces that King Shallum shall be lost, the extravagance and corruption of King Jehoiakim is not lost on God, and Jehoiakim's son, King Coniah (aka Jehoiakin) will be cursed.  This litany of corrupt leaders then is followed immediately by these words regarding "shepherds who destroy and scatter" God's people.  It is clear that these "shepherds" are the kings of Israel.  Robert Carroll, in his fine commentary, argues that this condemnation of corrupt rulers is broader than kings, and includes "all the ruling elements charged with oversight of the people." (The Old Testament Library, Jeremiah, p.444).  Carroll also notes that no particular social evil is lifted up, as in other prophetic books, but simply the destruction and scattering of the people. "The rulers of the community are blamed for the disintegration caused by the deportation of the people." (Ibid.).  

6.  How does the Crossings Community model work with this text?  Michael Hoy does a nice job of leading right through the text in a Law and Gospel manner.  We attend to corrupt rulers, we attend to ourselves instead of others, and finally God attends to us.  This is not good news initially.  But then God attends to us in Christ.  God pays attention to our needs as broken people, and our lives are restored.  See this analysis in its entirety at crossings.org/text-study, archived under its reference.

Blessings on your proclamation!

A Sun that Burns and Heals

Malachi 4:1-2a, the First Reading appointed for the 23rd Sunday after Pentecost in the Year of Luke, pairs well with the Gospel reading where Jesus foretells the destruction of the Great Temple in Jerusalem.  Even so, the audiences are quite different.  In Malachi, it is the priests of the temple who are being addressed; in Luke it is the disciples. In preaching this sermon, the preacher will need to be clear with whom he or she is identifying.

1.  How does the Word function in the text?  In this rare text we see the Word as both Law and Gospel: Law in verse 1 with the warning to evildoers, and Gospel to those who revere the Lord's name.

2. With whom are you identifying in the text?  This entire book is, as the commentators of the Lutheran Study Bible point out, a courtroom scene in which God's case against the priests and the people is laid out.  We identify with those to whom this word is spoken.

3.  What, if any, call to obedience is there in this text?  This text, calling us to revere God's name, is a call to faith, not a call to any particular action, thus it is not a call to obedience.

4.  What Law/Gospel couplet is suggested by this text?  The text suggests the work of the sun, so our couplets might reflect that:  burning/warming; destroying/making grow.

5.  Exegetical work:  A reader cannot help but notice the contrast between "the sun of righteousness" rising, and the burning of the day of the Lord.  It seems that both speak of the sun and its effects.  The effect of the sun (i.e. God's presence) will depend to great extent on one thing - revering God's name.  Almost this entire book is addressing the priesthood, calling for reform.  As the Lutheran Study Bible points out, "the future day holds punishment for offenders (4:1) and reward for the faithful (4:2-3)."   (p. 1589).  It is the same sun.  Luther's Large Catechism has much to say about revering God's name, under his commentary on the Second Commandment.  One quote will serve as an example:  "Notice, all these [false preachers] are expedients to use the name of God as a veneer in order to appear attractive and commendable, whether in ordinary worldly business or in the high and subtle matters of faith and doctrine." (Luther's Large Catechism, p.54).

6.  Consider the insights of the pioneers of the New Homiletic?  Eugene Lowry used a model of preaching where one brought listeners into disequilibrium and then to equilibrium again. This text might be a good chance to practice that strategy.

Blessings on your proclamation!