God our Refuge and Strength

Psalm 46 is the psalm appointed for Reformation Sunday each year.  It is famously the psalm that inspired Martin Luther to write his great hymn, "A Mighty Fortress is our God."  In Luther's hymn it is the devil and his minions who trouble us; in this psalm the very earth is quaking and roaring in tumult.  Whatever the enemy or the catastrophe, the clear testimony of the people is heard:  "The Lord of hosts is with us; the God of Jacob is our refuge."  This testimony will be the clear message of the sermon for this day.

(The following questions are not meant to be exhaustive, but are best used in conjunction with other fine sets of questions available to exegetes. These particular questions have been formulated to highlight how the Word is at work in the text, a fundamental concern of Law and Gospel preachers.  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?  God is the primary actor in the drama here.  God is present in trouble.  God is in the midst of the city in tumult.  God is the one who causes desolations on the earth and makes wars to cease.  All this is good news.  This is a gospel function.

2.  How is the Word not functioning in the text?  While there is plenty of mention of the world's troubles and the creation in uproar there is no call to repentance. The Word, then, is not functioning as Law in this text.

3.  With whom are you identifying in the text?  We are those who need help in trouble. We know the world to be unraveling or in an uproar or in a state of increasing instability.  We stand in need of this God who is a refuge and strength to all who call upon this One.

4.  What, if any, call to obedience is there in this text?  It's interesting that there are only a few imperatives in this psalm, in verses 8 and 10:  "Come, behold (see/perceive) the works of God," and "Be still, and know that I am God."  These commands are not so much a call to obedience as an invitation to a posture that is entirely dependent upon God.  They might be called a call to faith.

5.  What Law/Gospel couplet is suggested by this text?  Several of Herman Stuempfle's classic couplets might work well here: anxiety/certitude; despair/hope.  We might add:  instability/solidity; chaos/peace.

6.  Exegetical work:  The "river whose streams make glad the city of God" has been interpreted by scholars in a number of ways.  Augustine thought that this river pointed to God's Spirit "inundating" the people of God. (Ancient Christian Commentary on Scripture, OT, vol. VII, p. 357).  A.F. Kirkpatrick, in his classic commentary, said that this river "is an emblem of Jehovah's Presence, blessing and gladdening the city." (The Cambridge Bible, The Book of Psalms, p. 256).  John Eaton, in a more contemporary commentary, says that "this 'river' now is a sign of the cosmic waters made serviceable, and so of the life with which God will gladden city, people, and world." (The Psalms, p. 191).  In all these interpretations you can see the thread that this river is a conduit of life for God's people.  This we could interpret as Word and Sacrament, as the Word of life, or simply as the care that God's people give to one another in times of struggle.  Augustine, in his exposition on this psalm, has some wonderful insights:  "Some refuges are anything but strong, so that anyone who flees to them is weakened rather than securely established.  But our refuge is different; our refuge is 'strength.'  When we flee to it we shall be secure and unshakable." (ACCS, OT vol. VII, p. 356).  "You aspired to be powerful in yourself, but God has made you weak in order to make you strong with his strength, for your own was nothing but weakness.  (Ibid., p.360).  "See, you are not God, but I am.  I created you, and I recreate you; I formed you, and I form you anew; I made you, and I remake you.  If you had no power to make yourself, how do you propose to remake yourself?" (Ibid.).  This final comment goes to the heart of our Reformation festival, reminding us that it is God's work to reform us, not our own.

7.  How does the Crossings Community model work with this text?  There are multiple examples of Law/Gospel analyses of this text at the community web site.  Go to crossings.org/text-study and search for this text under its reference.

Blessings on your proclamation!

A Wrestling and a Blessing

 

Genesis 32:22-31, the First Reading appointed for the 19th Sunday after Pentecost in the Year of Luke, is paired well with the parable of the persistent widow and the unjust judge in Luke 18.  Both texts speak of perseverance.  This text, however, has an unexpected twist - a blessing, and a name change - both indications of God's mercy.  It will be important for the preacher to announce this blessing and name change to all who listen.

(The following questions are part of a method developed to lift up the way the Word  functions in a text, a fundamental concern of Law and Gospel preachers.  How the Word functions will, in large part, be how the sermon functions.  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?  It is clear at the outset that Jacob is terrified.  This is illustrated by the fact that he gets his entire household up in the middle of the night to ford the Jabok river, a dangerous undertaking, and something only extreme urgency would have required.  This description of Jacob we could regard as a Law function.  The Gospel comes into play, however, after the night of wrestling, for not only does Jacob receive a blessing, but even a new name. 

2.  How is the Word not functioning in the text?  One could argue that the Law is not really present since there is no call to repentance.  That being said, it is clear that repentance is on Jacob's mind as he dozes off.  After all, his behavior toward brother Esau, soon to be confronted, will require more than a little repentance.

3.  With whom are you identifying in the text?  It is always important to identify with those to whom the Word is addressed, and in this text, that is clearly Jacob.  So we are those who are wrestling in the night, not knowing it is God.  We are the ones who receive a blessing and a name change at our baptism.  We are the strivers and the blessed ones.

4.  What, if any, call to obedience is there in this text?  We might look at this text and think it includes a call to obedience, namely the call to be persistent with God.  This is a fine message, but it is not present here.  The Word to Jacob is not, "Keep striving," but "You shall no longer be called Jacob but Israel, for you have striven."  A good example of a call to obedience is in the Second Reading, II Timothy 3:14-4:5, "Continue in what you have learned and firmly believed..."

5.  What Law/Gospel couplet is suggested by this text:  One of Herman Stuempfle's classic couplets might be perfect for this text:  alienation/reconciliation, or anxiety/certitude.

6.  Exegetical work:  In Luther's extensive commentary on this text, he equates Jacob's struggle to a struggle of faith.  Luther  puts words in the mouth of the man with whom Jacob wrestles:  "Moreover, it is likely that this man added some such remark as: 'You must die, Jacob, for you are not the man to whom God gave the promise' or 'God does not want to keep even the promise that has been given, etc.'  These were fiery darts (Eph. 6:16)!  Yet the holy patriarch was the very man to whom the promise and blessing pertained." (Luther's Works, vol. 6. Lectures on Genesis, Chapters 31-37, p. 135).  Luther continues:  "Therefore what Jacob could not see formerly when he was still a man but investigated and sought in doubt and uncertainty he understands and sees with great joy from the Word and blessing, 'It is surely not You, my heavenly Father and Lord?' he thinks.  'I thought that You were a specter or a man. Then You are the One who has blessed me, my father Isaac, and my grandfather Abraham?'  This is the joyful climax of this contest.  For now Jacob returns from hell to heaven, from death to life." (Ibid. p.144).  

7.  How does the Crossings Community model work with this text?  Chris Repp does a nice job of showing how Jacob is very much a modern figure, wrestling with God, and how the one with whom Jacob is wrestling is very much a Christ figure, who blesses us even in the struggle.  See the entire analysis at crossings.org/text-study, archived under its reference.

8.  Consider the insights of the pioneers of the New Homiletic?  Fred Craddock could be our guide in this text as we, in the sermon, attempt to draw our listeners into their very own experience of wrestling with God and finding God's blessing.

Blessings on your proclamation!

Greed: The Hidden Disease

I Timothy 6:6-19, the Second Reading for the 16th Sunday after Pentecost in the Year of Luke, continues our readings from the Pastoral Letters.  On this Sunday it matches well with the other readings where in Amos "those who are at ease in Zion" are addressed, and in Luke a story is told about "a rich man who was dressed in purple and fine linen and who feasted sumptuously every day."  In this first letter to Timothy the rich are also addressed.  It will be the preacher's task to address not only those of wealth, but all who desire to be rich (which is everyone).

(The following questions are not meant to be exhaustive but serve only to raise up 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 or amazon.)

1.  How does the Word function in the text?  This is one of the rare texts where we see the Word functioning in every way it can.  The first 4 verses warn us against loving and placing our hope in money.  This is the Word functioning as Law.  In verses 11-14 we are exhorted to "fight the good fight of faith" and to "keep the commandment without spot or blame."  This is the Word functioning as a Call to Obedience in response to the grace we have received.  Verses 15b and 16 are a doxology, proclaiming the sovereignty of Christ, a Gospel function.  Finally in verses 17-19 the rich are addressed in a Call to Obedience, exhorting them to "take hold of the life that really is life."

2.  With whom are you identifying in the text?  We can all identify with the call to fight the good fight of faith and keep the commandment.  We also would be advised to identify with those who wish to be rich, since this is a common affliction.  As to the exhortation to the wealthy, that will apply to only some.

3.  What Law/Gospel couplet is suggested by this text?  Several couplets are suggested by the vocabulary used here:  ruin and destruction/health and life; uncertain riches/eternal hope.

4.  Exegetical work:  Augustine reminds us that all people, even the poor, suffer from the sin of greed:  "Listen, you poor, to the same apostle, 'There is great gain,' he says, 'in godliness with contentment.'  You have the world in common with the rich.  You don't have a house in common with the rich, but you do have the sky, you do have the light in common with them.  Just look for sufficiency, look for what is enough, not for more than that.  Anything more is a weighing down, not a lifting up of the spirit; a burden, not a reward." (Ancient Christian Commentary on Scripture, NT, vol. IX, p. 212).  He continues: "He did not say: Those who are rich.  He said:  Those who seek to become rich... The name of riches is, as it were, sweet-sounding to the ear.  But, 'many vain and harmful desires' - does that sound sweet?  To be 'involved in many troubles' - does that sound sweet?  Do not be so misled by one false good that you will thereby cling to many evils." (Ibid., p. 214).  Finally, Augustine reminds us of this:  "So love God, and love your neighbor as yourself.  I mean, I can see that you love yourself, because you love God. Charity is the root of all good works.  Just as greed, after all, is the root of all evil, so charity is the root of all good things." (Ibid., 216).  A couple of centuries later, Gregory the Great echoed Augustine's words, comparing avarice to a hidden disease:  "For, as impetigo invades the body without pain, spreading with no annoyance to him whom it invades, disfigures the comeliness of the members, so avarice, too, exulcerates, while it pleases, the mind of one who is captive to it." (Interpretation series, First and Second Timothy and Titus, p.104).

6.  How does the Crossings Community model work with this text?  Marcus Felde expertly analyzes the Law and Gospel in this text using the sound-alike verbs, "suckered" and "succored."  He also points out how our hearts are "pierced with many pangs" in our pursuit of wealth, while Christ himself is pierced for us.  To see this fine analysis, go to crossings.org/text-study where you will find it archived under its reference.

Blessings on your proclamation!

Prayers and Proclamation

 

I Timothy 2:1-7, the Second Reading appointed for the 15th Sunday after Pentecost in the Year of Luke, is a continuation of this book that we began last week.  Several verses at the end of chapter one were omitted between last week's reading and this week's, nevertheless, what we have is a continuation.  The text is unique in that it starts out with an exhortation and ends with proclamation.  The preacher is thus given a double task, if one is faithful to this text.

(The following questions help us attend to the central question for a Law and Gospel preacher:  How does the Word function in the text?  The preacher must answer this question since the way the Word functions is largely the way the sermon must 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?  Initially the Word is functioning as a Call to Obedience as the apostle exhorts us to pray for all people, but especially those in authority.  At verse 5 the writer quotes a creed-like statement, announcing the saving work of Christ, and with that, the Word is functioning as Gospel.

2.  How is the Word not functioning in the text?  There is no hint of Law here, no place where the Word is functioning in a way that calls us to repentance, or lifts up our need for a Savior, except as implied in the word 'mediator' and 'ransom'.

3.  With whom are you identifying in the text?  We are those addressed by this text, even though our context is radically different from those living under Roman rule in the First Century.

4.  What Law/Gospel couplet is suggested by this text?  The terms that the author uses for Christ might be a good place to start in constructing couplets for this text.  Some ideas:  guilty/innocent (mediator); enslaved/free (ransom).

5.  Exegetical work:  Tertullian, the Second Century apologist, in his commentary gives us a hint of what the situation was like during the writing of this letter.  He makes clear that when one was asked to pray for kings and those in authority that was akin to praying for one's enemies.  You can also hear in his writing a certain defense of the Christian community, lest they be perceived to be a threat to the empire:  "If you think that we have no interest in the emperor's welfare, look into our literature, read the Word of God...  Learn from this literature that it has been enjoined upon us, that our charity may more and more abound, to pray to God even for our enemies and to beg for blessings for our persecutors." (Ancient Christian Commentary on Scripture, NT, vol. IX, p. 154).  Christian Eberhart, in his 2013 Working Preacher commentary, would concur with Tertullian. He notes the growth of the "Roman  Emperor cult" in the late first century, and how telling it is that the writer of this letter has Timothy praying for kings and not to kings.  Also, he notes the presence of the phrases "one God" and "one mediator," titles reserved in cultic worship for the Caesars.  In other words, this letter, while seeming to cow tow to empire's hubris is giving hints of exactly the opposite.

6.  How does the Crossings Community model work with this text?  Timothy Hoyer does an interesting thing with this text, centering on the creedal statement in verses 5 and 6.  He refers back to the opening verses in the letter where the writer reveals part of the reason for writing is that "certain people" have arisen who are teaching a "different doctrine."  Hoyer seems to believe that the main reason for this creedal statement is to make certain Timothy and his congregation are aware what right doctrine is.  See the entire analysis under crossings.org/text-study, archived under its reference.

Blessings on your proclamation!

A Testimony for the Ages

 

I Timothy  1:12-17 is the 2nd reading for the 14th Sunday after Pentecost in the Year of Luke.  The lectionary apparently likes the Pastoral Letters since, going forward, we will have seven weeks of these readings.  This brief reading is testimony, plain and simple.  It is Paul's testimony in summary.  Given that, this might be an opportunity for the preacher to offer the story of their calling, or have a member of the congregation offer theirs.

(The following questions have been developed in order to raise up the function of the Word in a text, a fundamental concern of Law and Gospel preachers.  Other sets of exegetical questions will also be helpful to the preacher, so these are not meant to be exhaustive. 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?  This text is pure Gospel as Paul celebrates the grace of God extended to him in Christ.

2.  How is the Word not functioning in the text?  There is no Law here, no sense that the Word is functioning to call us to repentance, even though Paul does list some of his most egregious sins.

3.  With whom are you identifying in the text? We are those to whom this letter is addressed, marveling in the grace of God shown Paul, and joining him in praising God.

4.  What, if any, call to obedience is there in this text?  The Word functioning as Call to Obedience is characterized by an invitation to live in a certain way in response to the Gospel.  There is no such call here, though Paul mentions that God has "appointed [him] to God's service."

5.  What Law/Gospel couplet is suggested by this text?  We can take Paul's testimony and fashion some couplets from them.  Some suggetions:  blasphemer/proclaimer; persecutor/protector; man of violence/ man of peace.

6.  Exegetical work:  One can see immediately in this passage that the doctrine of grace is no mere theoretical concept for Paul.  God's grace has changed his life.  It is telling that the false teachers he warns Timothy about in verses 3-7 are stuck in "myths and endless genealogies that promote speculation" rather than the life of service and love.  Eric Barreto, in his 2016 Working Preacher commentary, notes that Paul's testimony is "more a story of calling than of conversion."  Barreto says that Paul's words are a good reminder that "God's grace not just delivered me but delivered me for the sake of another."  The language Paul uses in the first verse bear this out as he says that Christ Jesus "has strengthened me"... "and appointed me to his service."  Christian Eberhart, in his 2013 Working Preacher commentary, agrees, noting that Paul's conversion "occurred within Judaism, namely from the Pharisaic to the Messianic-Christian movement."  Finally, Eberhart notes the vast contrast between Paul's behavior: "acted ignorantly in unbelief", and God's grace and patience with this "foremost" of sinners.

7.  How does the Crossings Community model work with this text?  Robin Morgan goes back to the story of Paul's Damascus Road experience to fill out the fallen nature of Paul, prior to his encounter with Christ.  Morgan then simply relates the grace found in this passage to fill out the Gospel, as Paul gives testimony.  See the details at crossings.org/text-study, archived under its reference.

Blessings on your proclamation!

A Call to Philemon and to Us

 

The Second Reading for the 13th Sunday after Pentecost in the Year of Luke is unusual in that it is an entire epistle, nearly.  The reference is Philemon 1-21.  Only the last four verses of the book are omitted from the reading.  The letter is personal in nature, between Paul and Philemon, apparently the host of a house church in Colossae. As such, one strategy for preaching would be to simply follow the argument as laid out, as Paul urges Philemon to do a radical thing - consider the former slave, Onesimus, a brother in Christ.  Another strategy might be to consider God's call to us all to live a lively faith.

(The following questions are not meant to be exhaustive but serve only to lift up the function of the Word 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 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?  This entire letter is clearly a plea to live in love in a radical way.  As such, it is a classic call to obedience.  Notice that Paul is praying that Philemon's faith might become "effective". (v.6).  This word - energys - can also be translated "active", or perhaps "energized."  Also, notice that Paul wants this activity to be "voluntary and not something forced." (vs.14)  Finally, Paul is taking on a Christlike role here, offering to assume the wrongs or debts that might be associated with Onesimus, in order that Onesimus might be given a new identity.

2.  How is the Word not functioning in the text?  As noted above, there are hints here of Paul taking a Christlike role, but overall there is little word of Gospel here.  There is also no word of Law, whereby we are called to repentance.  Philemon is not being accused of anything, even though Paul does remind him that he owes him his "own self." (vs.19)

3.  With whom are you identifying in the text?  Much in line with Jesus' words to his disciples in Luke 14:25-33, we are being addressed directly in this text.  We are Philemon.  We are the ones being called to radical discipleship, radical welcome and love.

4.  What Law/Gospel couplet is suggested by this text?  Since the Word is not functioning here as either Law or Gospel, we will need to invent some couplets based on the vocabulary present in the text. Some suggestions;  enslaved/free; indebted/forgiven; living as a slave/living as a member of the family.

5.  Exegetical work:  It is striking how long it takes Paul to makes his 'ask' in this brief letter.  He spends the first two thirds of the letter laying the groundwork for what he is about to ask.  He praises Philemon, he notes his own aging condition, and he tells of how much has changed since Philemon last saw Onesimus.  Only in verse 16, and more directly in verse 17, does Paul finally make his request.  Fourth century bishop, John Chrysostom, noted this in his homilies:  "Be careful to observe how much groundwork is necessary before Paul honorably brought Onesimus before his master. Observe how wisely he has done this.  See for how much he makes Philemon answerable and how much he honors Onesimus." (Ancient Christian Commentary on Scripture, NT, vol. IX, p. 314).  Origen, second century exegete, also notes Paul's strategy, and sees in it, God's dealings with us:  "God does not tyrannize but rules, and when he rules, he does not coerce but encourages and he wishes that those under him yield themselves willingly to his direction so that the good of someone may not be according to compulsion but according to his free will." (Ibid.).  Luther, in his commentary on this letter, also has much to say about how these words of Paul echo God's words to us:  "In Christian matters nothing should be done by compulsion, but there should be free will.... God is not pleased with compulsory acts of service.  Children have to be trained to serve under compulsion, but of adults a voluntary spirit is required.  [Paul] was not afraid that this would happen to Philemon, but that this would be set up as a rule among Christians; [he was concerned] that no one should do anything by compulsion." (LW, vol. 29, p. 102).

6.  Consider the insights of the pioneers of the New Homiletic? Charles Rice was keen to remind preachers that they must help listeners recognize their shared story in a text.  It might be important to consider the ways listeners are being called to discipleship, even in ways far beyond what is being asked of Philemon here.

Blessings on your proclamation!

Proverbial Wisdom

It is not often that the Lectionary assigns a reading from Proverbs, but that is exactly the case on this 12th Sunday after Pentecost in the Year of Luke. The precise reference is Proverbs 25:6-7, two verses.  They fit very nicely with the passage from Luke 14 where Jesus gives similar advice, but of course, their context is completely different.  It will be the preacher's task to bring these wise sayings into the modern context.

(The following questions have been developed to lift up the way the Word works in the text, a central concern of Law and Gospel preachers.  They are not meant to be exhaustive, but are best used with other fine sets of questions available to exegetes.  More on this method and on Law and Gospel preaching in general can be found in my book Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  A sentence which begins with a prohibition can either be interpreted as a Call to Obedience or Law.  In the former case, the Word is functioning to invite us to live in a certain way in response to God's grace.  In the latter, the Word is functioning to show us our need for repentance, our need for a Savior.  

2.  How is the Word not functioning in the text?  There is no word of Gospel here, no place where the Word functions to proclaim God's work of grace.

3.  With whom are you identifying in the text?  We are clearly those addressed here.

4.  What Law/Gospel couplet is suggested by this text?  Since the Word does not function here as Gospel, we will need to invent a few couplets which might speak to this text.  Some suggestions:  shamed/honored; put down/raised up.

5.  Exegetical work:  Commentators seem to agree that Proverbs 25 is generally instruction intended for young men who are being trained for positions of political leadership, persons who may well find themselves in the royal court.  James Limburg, in his Working Preacher commentary, lifts up this fact and also gives examples of persons in the OT who failed to live by this advice:  residents of Babel (Genesis 11), Nebuchadnezzar (Daniel 4), and Haman (Esther 6).   Luther has an extended commentary on the virtue of humility in his commentary on the Magnificat.  Here are a few examples:  "They, therefore, do [Mary] an injustice who hold that she gloried, not indeed, in her virginity, but in her humility.  She gloried neither in the one nor in the other, but only in the gracious regard of God.  Hence the stress lies not on the word 'low estate,' but on the word 'regarded.'  For not her humility but God's regard is to be praised.  When a prince takes a poor beggar by the hand, it is not the beggar's lowliness but the prince's grace and goodness that is to be commended."  (Luther's Works, Vol. 21, pg. 314).  "True humility, therefore, never knows that it is humble, as I have said; for if it knew this, it would turn proud from contemplation of so fine a virtue.  But it clings with all its heart and mind and senses to lowly things, sets them continually before its eyes, and ponders them in its thoughts.  And because it sets them before its eyes, it cannot see itself nor become aware of itself, much less of lofty things." (Ibid., pg. 315).

Blessings on your proclamation!