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!

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!