A Warning to Believers

 

The Festival of the Transfiguration of our Lord dictates that we leave behind the assigned readings for the season of Epiphany and concentrate, instead, on the event itself. In the Year of Matthew, the Second Reading appointed for this day is II Peter 1:16-21, where we hear from the author regarding his witness of the Transfiguration.  Clearly this text functions as a warning to believers to be on the watch for false teachers.  It will be the preacher's task to do the same.

(The following questions are part of a method which has been developed to explore the function of the Word in the text.   This is a central concern of Law and Gospel preachers because the way the Word works is the way the sermon must work.  For more on this method 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 is functioning to warn believers about two ever-present dangers:  "cleverly devised myths" and scriptural interpretation that is merely "a matter of one's own interpretation."  This warning is the Word functioning as Law, warning us of the dangers of falling away from the faith.

2.  How is the Word not functioning in the text?  A Gospel function is hard to discern here.  The most that can be said is that we are told of the voice from heaven declaring Jesus God's beloved Son and the promise of the Holy Spirit speaking from God.  These are certainly pieces of good news.

3.  With whom are you identifying in the text?  We are the ones being warned here.  Certainly false teachers who form fanciful tales and false interpretations are not confined to the first century; they have been present in all ages.  We do well to heed this warning.

4.  What, if any, call to obedience is there in this text?  The call to obedience (i.e. to faithful living in the light of the Gospel) is not present here.  If anything this is a call to faith.

5.  What Law/Gospel couplet is suggested by this text?  The language  in this brief text suggests several couplets that may be helpful in forming a sermon.  Some ideas:  led astray/led to Christ; malignant tales/gospel testimony; ignorance/knowledge; darkness/light.

6.  Exegetical work:  Pheme Perkins does a  nice job in laying out the primary issues in this passage.  She writes: "Although 2 Peter has begun to speak of the charges against Christian teachings made by others, the focus of the entire first chapter remains the faith of those who believe. The small lamp that shines in the darkness will eventually bring them to their own vision of the majesty and glory of the Lord.  Second Peter has distinguished the divine revelation found in scripture, both the prophets and the gospel, from competing forms of religious and philosophical propaganda.  As long as believers hold fast to the apostolic tradition, the gospel, and the prophets, they can anticipate a vision of the divine glory that carries with it participation in God."  (Interpretation series, First and Second Peter, James, and Jude, p.177).  

7.  Consider the insights of the pioneers of the New Homiletic?  Henry Mitchell was the first to emphasize the need for celebration in a sermon. While this text is strictly a warning, the promise of the Holy Spirit, the guidance of the prophetic word, and the eye witness accounts of the apostles are certainly worth celebrating.  After all, this is how the faith has come down to us.

Blessings on your proclamation!

True Spirituality

 

Our second readings for this season of Epiphany continue in I Corinthians 3:1-9, as the appointed reading for the 6th Sunday after Epiphany in the Year of Matthew.  Here Paul is building on the previous two chapters as he reveals, once again, the primary reason for his writing:  the divisions within the Church.  This is undoubtedly a law-based text, which will require considerable skill and tact as the preacher attempts to bring to bear the message of the Word here.

(The following questions have been developed to unearth the way the Word functions in the text. This is of utmost concern to Law and Gospel preachers since the way the Word functions in the text is the way the Word needs to function in 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?  Undoubtedly the Word is functioning as Law here, calling the hearers to repentance.  The divisions Paul referred to in chapter 1 are a great concern of his, and he takes the Corinthians to task here.

2.  How is the Word not functioning in the text?  There is little evidence of Gospel here.  Having said that, Paul does mention that God is the One giving growth, and we are God's field and God's building, all hopeful words.

3.  With whom are you identifying in the text?  It is always good to identify with those to whom the Word is addressed, so in this case, we must consider how we too are party to divisions in Christ's Church.

4.  What, if any, call to obedience is there in this text?  There is an implicit call to obedience throughout this text:  strive for unity.  This call will become explicit later in the letter.

5.  What Law/Gospel couplet is suggested by this text?  Using the theme of this text, we might imagine a number of couplets:  division/unity; jealousy/contentment; of the flesh/of the Spirit.

6.  Exegetical work: Ambrosiaster, the 4th century exegete, states the problem in Corinth simply: "Although they had received the faith which is the seed of the Spirit, they had produced no fruit worthy of God." (Ancient Christian Commentary on Scripture, NT, vol. VII, p. 28).  Indeed this is so.  The Corinthians have declared themselves "spiritual" or even "spiritually mature," but Paul sees their quarreling and reminds them that this is the way of mortals, not the way of God.  Richard Hays says it this way:  "Being 'of the flesh' does not mean, as the Corinthian wisdom-enthusiasts supposed, lacking refined spiritual knowledge and experience.  Nor does being 'of the flesh' mean, as much of the subsequent Christian tradition has supposed, living in lust and sexual sin.  No, for Paul, being 'in the flesh' means living in rivalry and disunity within the church.  This breathtaking assertion shatters and reshapes the whole scale of values on which the Corinthians are asked to measure themselves." (Interpretation series, First Corinthians, pp.48-49).  

7.  Consider the insights of the pioneers of the New Homiletic?  Charles Rice reminded us that it is essential to help listeners recognize their shared story in a text.  In this case that would mean helping listeners find themselves in this scenario of jealousy and strife.  It will be the goal of the preacher to help listeners say to themselves, "That's me.  I've done that," rather than them hearing the preacher say, "That's you. You have done this."

Blessings on your proclamation!

The Spirit's Wisdom

 I Corinthians 2:1-12, the Second Reading for the 5th Sunday after Epiphany in the Year of Mark, is a continuation of last week's reading when St. Paul lays out his argument that true wisdom comes through knowing the crucified Christ.  This week that theme continues, but with the inclusion of the Spirit.  This theological text will be a challenge for the preacher, but with the Spirit's help, the good news can be heard.

(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 best used with other sets of questions available to exegetes which have other concerns.  For more on this particular method or 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?  We notice immediately that the Apostle Paul is telling about his practice of proclamation.  By the middle of the text, however, the subject is God, and we learn of God's intent to reveal to God's people "secret and hidden" wisdom by means of the Spirit. This is the Word functioning as Gospel, assuring us of God's good work on our behalf.

2.  How is the Word not functioning in the text?  The Word does not function in this text directly as Law. That is to say, there is no call to repentance, or a  lifting up of the hearers' need for a Savior.  What is lifted up is the utter ignorance of the "rulers of this age" who crucified the Lord of glory.

3.  With whom are you identifying in the text?  We rightly identify with those to whom the Word is spoken, in this case, those who have received the Spirit of God.  It might be prudent, however, to also consider how like the "rulers of this age" we are prone to be.

4.  What, if any, call to obedience is there in this text?  There is not an explicit call to obedience here but an implied one:  in your proclamation, do not depend on human wisdom, but on the power of God.

5.  What Law/Gospel couplet is suggested by this text?  We can take a number of terms from this text and construct couplets that might prove helpful in our sermon strategy.  Some suggestions:  perishable wisdom/lasting wisdom; hidden/revealed; spirit of the world/Spirit of God.

6.  Exegetical work:  Richard Hays, in his fine commentary, lifts up the irony that Paul begins by talking about how human wisdom is of no help in knowing the ways of God, and then in verse 6 says that "among the mature we do speak wisdom."  Hays argues that Paul is writing this way in response to criticism that he was "not much of a teacher, because he did not instruct them in the niceties of wisdom.  He responds  that, as a matter of fact, he actually does teach wisdom among the mature.  The Corinthians can draw their own conclusions."  This is a rhetorical trap, says Hays. (Interpretation series, First Corinthians, pp. 41-47).

7.  How does the Crossings Community model work with this text?  Michael Hoy, in his analysis, lifts up the trap of following worldly wisdom, in contrast to the life-giving nature of following the Crucified Christ.  Worldly wisdom and Spirit-led wisdom form the Law/Gospel couplet.  See the entire analysis at crossings.org/text-study.

Blessings on your proclamation! 

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!