Obeying God or What?

During the Easter season the lectionary appoints texts from the Book of Acts rather than from the Old Testament.  The First Reading for the Second Sunday of Easter in the Year of Luke is Acts 5:27-32, the story of the apostles' inquisition before the Sanhedrin.  It is a story filled with drama.  It will be the preacher's task to bring this drama to the listener.

(The following questions have been developed to lift up the function of the Word in the text.  These questions are best used in conjunction with other fine sets of questions with other concerns.  For more on this method and on Law and Gospel preaching, 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 text is almost completely accusatory and therefore the Word functions as Law.  The apostles' succinct statement says it all, "We must obey God rather than human authority." This is not only a statement of their loyalty to God, but for the members of the Sanhedrin, it is a revealing of their disobedience.  Not surprisingly, their reaction (in verse 33, not in our text) is that "they were enraged and wanted to kill [the apostles]."

2.  How is the Word not functioning in the text?  The Gospel is only barely present in this text, where the apostles announce that God appointed Jesus in order "that [God] might give repentance to Israel and forgiveness of sins."  It is clear, however, that the members of the council do not hear this as Gospel.

3.  With whom are you identifying in the text?  It is tempting to want to identify with the apostles here, but we are always well-advised to identify with those to whom the Word is spoken. In this text the Word comes to the members of the council.  We do well to ask ourselves when we have behaved as they are.

4.  What, if any, call to obedience is there in this text?  Since this text is mostly accusatory and not instructive, a call to obedience isn't present here.  If there is a call, it is the call to faith.

5. What Law/Gospel couplet is suggested by this text?  We will need to manufacture some couplets in this story, using the details we are given.  Some ideas:  opposing God/blessed by God; accusing/forgiving.

6.  Exegetical work:  William Willimon, in his commentary, summarizes the irony in this story:  "These religious leaders whose lives are supposed to epitomize complete obedience to the will of God have exchanged that sacred duty for the role of official power brokers and Roman quislings, whose job it is to keep their people from causing too much trouble for the Roman occupation forces.  Peter's speech has touched a nerve in their compromised hearts, for 'When they heard this they were enraged and wanted to kill them' (5:33)." (Interpretation Series, Acts, p. 57).  Matthew Skinner makes the case that this scene sets up the whole conflict scenario which will play out in the Book of Acts:  "...Acts uses this occasion to characterize the council, the same body to deliver Jesus to Pontius Pilate in Luke 22:66, as opponents of both the apostles and God.  Acts never reconsiders this; the rest of the story carries the indictment forward."  (Acts; Catching Up with the Spirit, p. 84).

7.  How does the Crossings Community model work with this text?  Matthew DeLoera does an excellent job of bringing this text into the present day through his recent analysis entitled "Obeying God, or Obeying Ourselves?"  He addresses our delusions about our own motives and clearly shows how the Law is brought to bear in this text.  Go to crossings.org/text-study to read the entire analysis.

8:  Consider the insights of the pioneers of the New Homiletic?  The advice of Charles Rice was always to help listeners recognize their shared story in a text.  This text would be ripe for attempting to do just that.

Blessings on your proclamation!

Empty Graves

First Corinthians 15:19-26, the Second Reading for the Festival of the Resurrection of our Lord in the Year of Luke, is a piece of St. Paul's great treatise on resurrection.  He "places all his [Easter]eggs in one basket," if you will, saying that "if for this life only we have hoped in Christ, we are of all people most to be pitied."  In a phrase, all depends on resurrection. It will be the preacher's challenge to proclaim this provocative good news.

(The following questions have been developed to highlight the function of the Word in the text, a fundamental concern of Law and Gospel preachers.  The way the Word functions is what authorizes the way a sermon may function.   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 apostle's insistence that all depends on the reality of the resurrection, which indeed will happen, makes this primarily a Gospel text. This text is about what Christ will do:  destroy every ruler, authority, and power, and finally Death itself.

2.  How is the Word not functioning in the text?  The Law is only barely visible in this text.  The verses which remind us of our hopeless state without resurrection, and the presence of death, remind us of our need for a risen Savior, but they do not explicitly call us to repentance.

3.  With whom are you identifying in the text?  We might very well identify with those whom Paul calls out earlier in the chapter, i.e. those who say there is no resurrection of the dead. (vs. 12)  Undoubtedly this great mystery causes more than a few doubts to arise in our hearts and so we might be well served to admit to those.

4.  What, if any, call to obedience is there in this text?  The Word functioning to invite us to live in a certain way in response to the Gospel is not present here.

5.  What Law/Gospel couplet is suggested by this text?  We might take some terms right out of these verses to construct several couplets that could serve us well:  pitied/hopeful; died/raised; dead/alive, hoping in this world only/hoping in Christ.

6.  Exegetical work:  Kittel's discussion of the term katargeo, translated as "destroyed" in verses 24 and 26 is helpful.  "In the religious sense, which is almost exclusive to Paul, it means 1. 'to make completely inoperative' or 'to put out of use.'  As applied to God and Christ (a.), it signifies a religious benefit or liberation; as applied to men (b.) it denotes offence against a religious order or ordinance." (Theological Dictionary of the NT, vol. 1, p. 453).  Sixth century philosopher, Oecumenius says it this way:  "The principalities and powers will be abolished and will be left powerless."  (Ancient Christian Commentary on Scripture, NT, vol. VII, p. 161). All of these voices capture the good news that is being proclaimed here:  the powers of the world, and finally death itself are rendered impotent, inoperative, and of no threat because of the resurrection of Christ.  This is the good news.

7.  How does the Crossings Community model work with this text?  Steven Kuhl, in his 2014 analysis, does a nice job of lifting up the difference between hoping in this life only, and hoping in the life which Christ offers.  This analysis gets at the heart of our need for a Savior: we naturally hope only in this life where we live under the illusion that some control is in our hands.  What hope in Christ does is free us from the need for this illusion. See the complete analysis, archived under its reference at crossings.org/text-study.

Blessings on your proclamation!

Weighing out Righteousness

 

Philippians 3:4b-14, the Second Reading appointed for the 5th Sunday in Lent in the Year of Luke, is a subtle text that calls us to examine closely the source of our confidence.  Is our confidence in God's grace or in our own spiritual pedigree?  That is the question that the preacher will present to the listeners this week.

(The following questions are part of a method developed to explore the function of the Word in a text.  These questions are best used alongside other exegetical questions which have other concerns.  This method and a brief discussion of Law and Gospel preaching are available in my book, Afflicting the Comfortable, Comforting the Afflicted, available from wipftandstock.com or amazon.)

1.  How does the Word function in the text?  The Word functioning as Law is always the Word lifting up our need for Christ.  In a subtle way, that's what this text does.  Over and over, St. Paul is reminding us of our need for "a righteousness from God based on faith," not one that comes through the Law.  It is clear that Paul, himself, struggled to let go of the righteousness of the Law with all of its attraction, and he calls us to let go of that ourselves.

2.  How is the Word  not functioning in the text?  The Word functioning as Gospel is well hidden in this text.  For the most part it is absent, but then Paul, in discussing what motivates him as he runs the Christian race, gives us a glimpse of the Gospel:  "because Christ Jesus has made me his own."  This brief statement is Gospel.

3.  With whom are you identifying in the text?  We are certainly those to whom Paul is writing, for all of us, by human nature, place our confidence in the flesh, in what we can accomplish on our own.

4.  What, if any, call to obedience is there in this text?  The "pressing on to the goal of the heavenly prize" that Paul speaks of at the end of the passage is certainly the Word functioning as a Call to Obedience.  Christ Jesus has made us his own, and now, in response to that grace, we press on to do all we can to live a life pleasing to God.

5.  What Law/Gospel couplet is suggested by this text?  The terminology that Paul uses here could certainly be used to create some couplets.  Some ideas:  self-righteousness/Christ's righteousness; confidence in the flesh/confidence in Christ; loss/gain.

6.  Exegetical work:  Several early scholars identify a key feature of Paul's argument: he doesn't say that his former life in Judaism was rubbish, but that he now counts it as rubbish compared with knowing Christ.  John Chrysostom writes: "He does not say, 'the law is privation' but I count it loss."  "So whatever gain I had in the law, I count as loss on account of Christ."  Theodoret also says, "It is not that I flee them as base things but I prefer what is superior." (Ancient Christian Commentary on Scripture, NT, vol. VIII, p. 270).  The Reformers, not surprisingly, center in on where Paul's confidence lies.  Henry Airy writes, "Let this then, teach us not to have confidence in any outward thing whatsoever without Christ." (Reformation Commentary on Scripture, NT, vol. XI, p. 75).  John Calvin, also follows this line: "Paul, therefore, divested himself not of works, but of that mistaken confidence in works with which he had been puffed up." (Ibid., p. 77).  Fred Craddock, in his contemporary commentary, is careful to point out that Paul is not bad mouthing Judaism here.  Indeed, he is clear that he counts his Jewish identity as a "gain".  Craddock says, "What Paul is saying is that Christ surpasses everything of worth to me." "He counts gain as loss." (Interpretation series, Philippians, p. 58).  

7.  How does the Crossings Community model work with this text?  There are a number of fine analyses of this text available on the Crossings text study website, but Marcus Felde, it seems to me, in his 2014 analysis, makes a very clear case for how this text unveils where our confidence lies.  Using the terminology of Wall Street, he shows how "The Law Tanks, but Faith Floats."  See this, and other analyses by going to crossings.org/text-study and searching under the reference.

Blessings on your proclamation!

What the World Needs Now

 Second  Corinthians 5:16-21 is a passage packed with wonderful Pauline theology.  It not only lays out the work of Christ, but Paul's understanding of his ministry as well.  This is the 2nd reading appointed for the 4th Week in Lent in the Year of Luke.  Like the gospel reading, the Prodigal Son, this passage highlights reconciliation as what is at the heart of God.  It will be the preacher's great joy to proclaim this reconciliation to the hearers.

(The following questions are not meant to be exhaustive, but are best used along with other fine sets of questions available to exegetes. These questions have been formed to help unearth the way the Word functions in the text, a crucial concern of Law and Gospel preachers.  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 or amazon.)

1.  How does the Word function in the text?  The Word functions in every way it can in this rich text.  Interestingly, the opening "therefore" in verse 16 clues us in to an opening Call to Obedience, which is always the Word functioning to invite us to live in a new way in response to the Gospel.  The motivating Gospel is in verses 14-15, and the invitation in vs. 16 invites us to no longer regard our fellow human beings "from a human point of view," (i.e. through bias and prejudice).  In verses 17-19 the Word functions as pure Gospel, proclaiming that "all this is from God."  God's reconciliating work is the crux of the Gospel.  These verses also remind us of another Call to Obedience - that we take up the mantel of an ambassador for Christ - and continue this work of reconciliation.  Finally, at the end of verse 20, as we are exhorted to "be reconciled to God," we are reminded of our need for grace, which is the Word functioning as Law.

2.  How is the Word not functioning in the text?  As I said above, the Word is functioning in every way it can here, but I hope it is clear that there is little Law.  Yes, the preacher could acknowledge the "old creation" which has passed away, or our need for reconciliation, but an emphasis on the Law would not be in line with the intent of this text.

3.  With whom are you identifying in the text?  We are clearly the audience for these words.  We stand in need of God's reconciling work, we are recipients of God's grace, and we are the ones called to this ministry of reconciliation.

4.  What Law/Gospel couplet is suggested by this text?  Using the terminology present, we can create several appropriate couplets.  A few suggestions: old creation/new creation; having enmity with God/reconciled with God; wholly sinful/wholly righteous.

5.  Exegetical work:  In Kittel's discussion of katallasso (reconciliation), he notes that "in the NT it is only Paul who uses the word of the relation between God and man, and [to reconcile] is used only of God, [to be reconciled] only of man.  God reconciles us or the world to Himself... He is not reconciled."  Kittel makes it clear that "the supremacy of God over man is maintained in every respect." (Theological Dictionary of the NT, vol. I, p. 255)  He goes on to say that katallassein denotes a transformation or renewal of the state between God and man, and therewith of man's own state.  In 2 C.5:18 it is introduced as the basis of the most comprehensive renewal possible for man..." (Ibid.)  St. Chrysostom concurs in his ancient commentary:  "We have been born again by the Spirit and have learned a different kind of behavior, which is that of heaven." (Ancient Christian Commentary on Scripture, NT, vol. VII, p. 248).  "We ought to live for Christ... because we have been made into something different.  We now have a new life." (Ibid., p. 249).  "Let us forget the whole past and, like citizens in a new world, let us reform our lives, and let us consider in our every word and deed the dignity of him who dwells within us." (Ibid., p. 250).  Ernest Best, in his contemporary commentary, takes on the skeptics who scoff at our newness in Christ:  "Paul has something here then for those who say pessimistically, 'You cannot change human nature.'  He would have agreed but would have gone on at once to say, 'But God can in Christ.'" (Interpretation series, Second Corinthians, p.55).

6.  How does the Crossings Community model work with this text?  In a brand new analysis, Peter Kevel does a nice job in laying out the problems of a world that is unreconciled to God, as well as showing very clearly God's initiative in this reconciling work.  See the entire analysis by going to crossings.org/text-study.

Blessings on your proclamation!

Come to the Waters

 

The Third Sunday in Lent in the Year of Luke features Isaiah 55:1-9 as its First Reading.  This passage speaks to exiles, to those who have had no home for a long time. Walter Brueggemann, the well-known OT scholar, likened our present sense of cultural dislocation to that of folks in exile.  He said that we long for a home, but seem unable to either find a new one or return to the one from which we came. (Christian Century, July 2-9, 1997). Because of this, Isaiah's words are words of Gospel to those who hunger and thirst for home.  The preacher's task will be to announce this to the world.

(The following questions follow a method which has been developed to raise up the function of the Word in the text. This is crucial for the preacher to understand since the way the Word functions in the text is, in large part, the way the sermon should function.  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?  There is no doubt that the first five verses are water to thirsty souls and abundance to those who live in poverty.  As such they are pure Gospel, culminating in God's promise to glorify those who call on Yahweh.  Verses 6-7 are an invitation to forsake wickedness, a classic Call to Obedience.  The final two verses are ambiguous; their function depends on how you hear them.  "My thoughts are not your thoughts" could be pure Gospel, freeing us from our self-condemnation.  Or this same phrase could be Law, exposing our failure to design our lives in God-pleasing ways.

2.  How is the Word not functioning in the text?  As stated above, there is only a hint of Law in this text.  While the final verses could be heard as Law, there is no direct call to repentance here, no Word which functions to lift up our need of a Savior.

3.  With whom are you identifying in the text?  We have a number of choices here.  We could identify with those who are thirsting and poor.  We could identify with those who are caught in the endless cycle of spending money on those things that do not satisfy.  Or we could identify with those who know their thoughts to be anything but God's thoughts. The preacher will do well to identify with those who seem nearest to his or her experience, not necessarily those of his or her listeners.

4.  What, if any, call to obedience is there in this text?  As already stated we have a Call to Obedience in verses 6-7.  In these verses the Word functions to exhort us to follow a different path, one that reflects the thoughts and ways of Jesus.

5.  What Law/Gospel couplet is suggested by this text?  There are a host of  ideas one could draw from in this text.  A few suggestions:  thirsty/sated; poor/well-supplied; not bread/Bread of Life; not satisfied/eternally satisfied.

6.  Exegetical work:  Claus Westermann, in his classic commentary, quotes J. Begrich in giving insight into the opening verses:  "In respect of form, 55:1-5 is an invitation on the part of Wisdom to be guests at her table... Notice that, as in Prov. 9:11, this invitation culminates in a promise of life." (The OT Library series, Isaiah 40-66, p.281).  Westermann goes on to explain that these opening verses are "in imitation of street vendors."  The meaning of this invitation is, "Life in its fullness is awaiting you!" (Ibid., p.282).  Westermann also has some important insights regarding the final verses:  "'Thoughts' does not have the meaning of 'reflections', but...of plan or design.  The ways are appropriate to the execution of these plans or designs."  God's plans and design then are "to procure Israel's salvation." (Ibid., p. 288).  Luther, as might be expected, was quick to identify 'that which does not satisfy' with works righteousness:  "Thus you see that the prophet is calling us away from our own righteousness in highly forceful and dramatic words and is directing us to the free righteousness of God." (Luther's Works, vol. XVII, p. 251).  God says, "Before this you had no food. Now I will fill you with the choicest marrow." (Ibid.).

7.  How does the Crossings community model work with this text?  In his 2016 analysis, Steven Kuhl does an extensive law/gospel analysis of this text.  Kuhl calls upon the insights of a number of scholars in bringing out the difference between living by God's promises, or by the Law.  Go to crossings.org/text-study for the entire analysis archived under its reference.

Blessings on your proclamation!

Though an Army Encamp Against Me

 

Psalm 27, the psalm appointed for the Second Sunday in Lent in the Year of Luke, seems almost fore-ordained, given world events.  As we attend worship this Sunday, the citizens of Ukraine will likely still be under attack from massive Russian forces, literally "an army encamped" against them, "war rising up" against them.  We pray that the people of Ukraine would experience God's protection and deliverance in these days.  It will the preacher's task to bring these prayers to the those who listen.

(The following questions have been developed to highlight 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 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?  The Word is functioning as both Law and Gospel alternately.  In verses 1-6, the psalmist is clearly confident, proclaiming God's strength, protection, and deliverance.  "I will be confident" (vs. 3) is a testimony of faith in God.  Verses 7-12 are a different story.  Here the Law is at work, showing us our need for a Deliverer.  The psalmist is pleading here for mercy.  Finally in verse 13-14, the psalmist returns to a proclamation of faith.

2.  With whom are you identifying in the text?  This is an interesting question.  We have several alternatives:  the speaker in verses 1-6 and 13-14, or the speaker in verses 7-12.  Some commentators have surmised that these voices represent two different people.  Another alternative is a person of faith whose faith falters - a  common experience.

3.  What, if any, call to obedience is there in this text?  The Word functioning to invite us to a certain response to the Gospel is not present here.  What we have here is a call to faith, not a call to obedience.

4.  What Law/Gospel couplet is suggested by this text?  Given the vivid language in this psalm, we can readily imagine a number of couplets:  fear/faith; cast off/rescued; under attack/delivered.

5.  Exegetical work:  Many writers have commented on the two-fold structure of this psalm, and its varied mood.  The Layman's Bible Commentary calls this 'trust and lament combined." (Psalms, p. 57)  The Cambridge Bible Series says that "enthusiastic confidence is the keynote of the first six verses of the Psalm... Suddenly all is changed:  jubilant rhythm is abandoned; anxious supplication takes the place of joyous faith." (The Book of Psalms, p. 139).  Some suggest this psalm is two, or at least two different voices.  John Eaton, in his commentary, believes that this psalm is very understandable as a faithful person whose faith falters:  "The pattern of this psalm may give the impression of a person in two minds.  Such profession of trust, such apprehension of being abandoned!  Is it possible so to believe while doubting, to be both brave and fearful?  It seems to have been so for our psalmist; and a tradition of combining in one song praise and lament, confidence and supplication, gave him a way of honest communication with God."  (The Psalms, p. 135-136).  

6.  Consider the insights of the pioneers of the New Homiletic?  Help your listeners experience a text, said Fred Craddock. This text might be a wonderful opportunity to try to achieve that.  With the Ukraine people fighting for their lives, living out this psalm, listeners could very well be drawn into the experience of a people under siege. It might be a very important task for the preacher to help listeners experience just that.

Blessings on our proclamation!

Repentance: Based on Promise or Threat?

 

The First Reading for Ash Wednesday is Joel 2:1-2, 12-17.  It is a call to repentance above all.  Within this call, however, are important promises, all centering on the nature of God.  The question that this text lifts up is "What kind of God do we have?"  A merciful one?  A wrathful one?  Neither?  It will be the preacher's task to listen closely and speak the answer to those who will listen.

(The following questions have been developed as a way of exploring how the Word is functioning in a text, a fundamental 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?  There is little doubt that the opening verses of chapter two function as Law.  When the Word functions as Law it says, in effect, "You need Jesus!"  These verses make clear the need for a Savior.  In verses 12-17, however, we have a different story.  Yes, we have the call to repentance, but the reason for this call is a Gospel word:  "For [the Lord] is gracious and merciful, slow to anger, and abounding in steadfast love, and relents from punishing."  In short, we are not exhorted to repentance through threat, but through promise.

2.  With whom are you identifying in the text?  While it is likely the case that what threatens us is not a cloud of locusts, as was the case for the hearers of Joel's words, yet we too are threatened by many things, amongst them climate devastation.  We too are called to repentance in our day and age, for our exploitation of the earth, the vulnerable, those without power, and even our own selves.

3.  What, if any, call to obedience is there in this text?  The Call to Obedience is always the Word functioning to invite us to live in a certain way in response to God's grace.  One could argue that this is the case here.  I would argue that the call to repentance is not a call to obedience, but a call to faith, which always precedes the call to obedience.  Often, for example, the call to live justly is the call to obedience that follows the call to faith.

4.  What Law/Gospel couplet is suggested by this text?  Just using the vocabulary provided in the text we could imagine several couplets:  fear/faith; a day of darkness and gloom/a day of light and joy.

5.  Exegetical work:  A number of commentators have noted the connection between the writings of the prophet Hosea and these words attributed to Joel.  Christopher Seitz says that "Hosea's final appeal 'sets the context for Joel's call to "solemnize a fast" for all the nations and have the priests beseech God for mercy in the temple court.'" [In Hosea we see God's desire] that his love might lead to repentance and in so doing give new life.  Joel shows the righteous judgment of God understood in full force...Yet, inside of this judgment God himself provides, out of his own righteousness, the means for Israel's rescue."  (The International Theological Commentary, p. 92)  When one translates verse 13, the core of the Gospel in this text, one gets a sense for the amazing graciousness of God.  According to the lexicon, the word translated 'gracious' is used only of God, "upon hearing the cry of a vexed debtor."  'Merciful' may also be translated 'compassionate', 'slow to anger' could be ' a long time coming to anger', 'abounding' could be 'rich' in kindness and mercy, and finally 'relenting from punishing' could mean literally "being sorry or suffering grief for the evil/harm that is intended."  (The New Brown-Driver-Briggs-Gesenius Hebrew-English Lexicon).  Reflecting on these characteristics of God it seems entirely likely that the people who are called to repentance are so eager to do so in verses 15-17.  It is almost as if they have been told of a chance for amnesty and they are not going to miss it!

6.  How does the Crossings community model work with this text?  Marcus Felde does an inventive analysis of this text based on the imperatives present in the text, and their opposites.  He summarizes the Law as the call to Fast, Weep, and Mourn, and the Gospel as the call to Rejoice, Laugh, and Feast.  See the entire analysis archived under its reference at crossings.org/text-study.

Blessings on your proclamation!