A Hopeful Call

 

I Thessalonians 4:13-18 is a short excursion into pastoral care for St. Paul and his beloved Thessalonians.  This text is the Second Reading appointed for the 24th Sunday after Pentecost in the Year of Matthew.  It is also the Sunday following All Saints Sunday.  What we hear in this letter is St. Paul's concern for those who are grieving, specifically those who are not only grieving but wondering what will become of their loved ones who have tied prior to the Lord's return.  This pastoral concern will be the concern of the preacher's as well.

(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 questions are meant to help understand how the Word is functioning in the text, a fundamental 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 text is all gospel, ending with the words, "Encourage one another with these words."  This text raises up the victory of Christ, the resurrection of Christ and all the saints, and the promise of being together with the Lord forever.  All this is gospel.

2.  How is the Word not functioning in the text?  There is no Word of Law here, no word that calls us to repentance, or shows us our need for a Savior.  The First Reading from Amos 5 provides that word.

3.  With whom are you identifying in the text?  As always we identify with those to whom the Word is addressed, in this case, those who are grieving.  We too hear the words of promise that give us courage.

4.  What, if any, call to obedience is there in this text?  The only imperative in this passage is in the last line, the call to encourage one another.  This is a call to obedience, albeit a small one.

5.  What Law/Gospel couplet is suggested by this text?  Some of the classic couplets provided by Herman Stuempfle certainly work well here:  anxiety/certitude; despair/hope; transiency/homecoming.

6.  Exegetical work:  Beverly Roberts Gaventa does a nice job of highlighting the pastoral concerns of St. Paul.  She reminds us that "the community did not expect anyone to die prior to Jesus' return."  Where she finds real hope is in verse 14a, where Paul makes clear that "Jesus' resurrection is not an isolated event, a single rabbit God pulled out of the hat to demonstrate that Jesus is in fact the Christ.  The resurrection is directly connected with God's final triumph and with the lives  of all human beings."  (Interpretation series, First and Second Thessalonians, pp.63-64).  This echoes the words of Gregory the Great who wrote:  "It is unseemly to addict oneself to weary affliction for those of whom it is to be believed that they have attained to true life by dying." (Ancient Christian Commentary on Scripture, NT, vol. IX, p. 84).  Augustine, more of a pastor than Gregory, gets us back to pastoral concern:  "We have not lost our dear ones who have departed from this life but have merely sent them ahead of us, so we also shall depart, and shall come to that life, where, more than ever, their dearness to us will be proportional to the closeness we shared on earth and where we shall love them without fear of parting."  (Ibid., p.84).

7.  How does the Crossings Community model work with this text?  Steve Kuhl does a nice job of picking up on the different sorts of hope that St. Paul refers to.  Grieving "as others do" is contrasted with grieving with hope. This is one way the preacher may approach this text.  See crossings.org/text-study for the whole analysis.

Blessings on your proclamation! 

A Precious Gospel

 

I Thessalonians 2:1-8, the Second Reading appointed for the 22nd Sunday after Pentecost, is a peculiar passage in that it fits none of the usual categories of lectionary texts.  In simple terms it is a testimony or a defense of Paul's call to preach the gospel.  In that is an implicit message that God's gospel is a treasure worthy of all the blood, sweat, and tears we can put into it.  That might be precisely the message the preacher is authorized to share in this sermon.

(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 questions have been formulated to unearth the function of the Word in the text, a fundamental 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 and amazon.)

1.  How does the Word function in the text?  This passage, at first glance, seems to be about Paul.  Upon further examination, there are many references to "the gospel of God."  Paul says that he speaks the gospel "in spite of great opposition." (vs. 2).  He says he has been "approved by God to be entrusted with the message of the gospel." (vs. 4).  Finally he says that he is "determined to share" not only the gospel of God, but "also our own selves." (v. 8).  What is implicit here is that the gospel is an immeasurable treasure.  That is a gospel function.

2.  How is the Word not functioning in the text?  There is really no word of Law here, any word which exposes our need for Christ.  Many pitfalls are lifted up, things that could be false motivations for preaching the gospel, but Paul is not accusing anyone of these things.

3.  With whom are you identifying in the text?  We are left to identify with the author of this text, St. Paul, although few of us have any idea of the kind of violence and resistance he faced in preaching the gospel. 

4.  What, if any, call to obedience is there in this text?  If one takes Paul as an example, the case might be made that this entire passage is a call to obedience.  If that is the case, then the implicit call to obedience is, "Do as I am doing."  That might be implied, but it is clearly not the primary function of the Word in this passage.

5.  What Law/Gospel couplet is suggested by this text?  Because this is such a unique text, couplets require some imagination.  A few suggestions:  law valued/gospel valued; fear/faith.

6.  Exegetical work:  Beverly Roberts Gaventa, in her commentary, has an interesting observation.  She notes that the word translated "gentle" in verse 7 can also be translated "infant."  The word is translated "gentle" most often because it flows better with what follows, the description of a nurse caring for a child.  Gaventa points out, however, that "infant" makes sense if one considers what precedes this verse.  Gaventa writes:  "It may well be, then, that Paul wrote 'infants' rather than 'gentle.'  That is, the apostles were not 'heavies,' making much of themselves through various demands (v. 7a), but were as unassuming among the Thessalonians as infants." (Interpretation series, First and Second Thessalonians, p. 27).  When Paul goes on, in verse 8, to describe how he is willing to share his own life, again we hear the willingness to risk everything for the gospel.  The vulnerability of a child would also fit this description.  One other translation note is in verse 8:  the word translated "our own selves" is from the Greek word psyche, which is also well translated as "our very lives."  This might speak more clearly to how much of a treasure the gospel is.

7.  Consider the insights of the pioneers of the New Homiletic?  Helping listeners experience the text was always the central concern of Fred Craddock.  In this text, a preacher might ask, "How can I help people experience the precious nature of the gospel?"  That might just be the thing that needs to be said.

Blessings on your proclamation!

An Unlikely Bearer of God's Good Tidings

 Isaiah

Isaiah 45:1-7 is the First Reading appointed for the 21st Sunday after Pentecost in the Year of Matthew.  At first glance it seems to be an oracle addressed to Cyrus alone, but on further reflection it emerges as a proclamation of God's power to free God's people and even create all things.  The preacher's task will be to make this proclamation as well.

(The following questions are best used in conjunction with other fine sets of questions available to exegetes.  These particular questions have been formulated to bring to light the way the Word functions 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?  The Word is addressing God's 'anointed one,' Cyrus, telling him of all that God has planned to do through him.  God is also being clear that Cyrus is not doing these things on his own strength, but any victory, any success, is due to God alone.  This is, in some sense, a Gospel function, announcing God's good plans for God's people, and announcing that God can and will work through all people.

2.  How is the Word not functioning in the text?  The Law is not really present here, but in the statements, "I am the Lord, and there is no other," is the implication that one should not consider any other gods worthy of worship.

3.  With whom are you identifying in the text?  We should always identify with those to whom the Word is addressed, and so in this case, that is Cyrus.  Though in many ways, like Cyrus, we too "do not know God", are called to be used by God for good.  

4.  What, if any call to obedience, is there in this text?  There is an implicit call to obedience here.  Because God is the Creator, Redeemer, and Sustainer, we are called to be used by God for good.

5.  What Law/Gospel couplet is suggested by this text?  Since the Law is not much present here, we shall have to invent several couplets.  Here are some ideas:  unbelief/faith; no calling/divine calling.

 6.  Exegetical work:  Many scholars have noted the presence of "the Cyrus cylinder," a clay cylinder discovered in Babylon in 1879.  (See notes in the Lutheran Study Bible, p. 1169)  On this cylinder is the record of Cyrus' victory over the Babylonians and his freeing of those enslaved there.  Claus Westermann, in his commentary, notes the surprising conclusion Cyrus reaches, reflecting on his victory.  "On [the Cyrus cylinder] Cyrus describes how he captured Babylon without the striking of a single blow, and gives the credit to - of all the gods - the Babylonian god Marduk, the 'lord of the gods,' who was enraged at the misrule of the last of the kings of Babylon, and then took action out of pity for the oppressed." (The OT Library, Isaiah 40-66, p.158).  Abraham Heschel, also writes about the surprising choice that Cyrus is:  "It is the paradox of the human situation that those who do not even know God are chosen by Him to be instruments in enabling men to know God."  (The Prophets, p. 154).  Westermann asks a pregnant question as a result of God's choice of Cyrus:  "For, if God's actions reach so far beyond his chosen people...where can it all end?" (Westermann, p.162),

7.  Consider the insights of the pioneers of the New Homiletic?  Following Eugene Lowry's advice, the preacher might ask, how in this sermon will I move listeners from disequilibrium to equilibrium?  Do I consider the sense of call, the sense of what sort of people God can use, how 'worthy' one must be in order to be used by God?  All are good questions.

Blessings on your proclamation!

The Power of "Therefore"

 

Philippians 4:1-9 is the last in four straight weeks of readings from Paul's "joyful" epistle, and today's verses are no exception. They are appointed as the Second Reading for the 20th Sunday after Pentecost in the Year of Matthew, and they contain, among other exhortations, the command to rejoice always.  As in most of this epistle, Paul is exhorting believers to respond in faith to the gifts of the Gospel.  It will be the preacher's joy to do the same.

(The following questions have been designed as a way of getting at how the Word is functioning in the text. This is a primary concern of Law and Gospel preachers since the way the Word functions is 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?  Most of the time the Word here is functioning as a call to obedience.  In other words, Paul is exhorting us to live in a certain way in response to the Gospel.  There are also hints of the Gospel now and then:  "The Lord is near,"  "The peace of God... will guard your hearts and minds in Christ Jesus."  The first word in the text, "Therefore," also refers to the Gospel.  This opening word refers to what has been said previously, specifically that "our citizenship is in heaven, and it is from there that we are expecting a Savior, the Lord Jesus Christ." (3:20).

2.  How is the Word not functioning in the text?  The Law is not present in this text, that is to say, there is no call to repentance or highlighting of our need for a Savior.  In the last verses of chapter 3, Paul refers to the "enemies of the cross of Christ" whom he grieves over, but in these verses the Law is absent.

3.  With whom are you identifying in the text?  We can easily identify with the Philippians here.  We, too, are people who have received much in Christ and we are asked to live in joyful response to those gifts.

4.  What Law/Gospel couplet is suggested by this text?  Since this text is mostly a call to obedience, a law/gospel design is hard to find.  Some ideas:  Faltering/standing firm; despairing/rejoicing; fear/peace.

5.  Exegetical work:  The opening word, which can be translated "for this reason," is really important to set the context for this exhortation.  Paul is not exhorting his listeners to continual rejoicing and focusing on the virtues and goodness of the cosmos, all the while oblivious to the evils of this world.  Quite the contrary, he is fully aware of them; after all, he is in prison as he writes this!  No, he understands the evils of the world all too well, but because he is convinced that God is in the heavens and someday God will bring all things under the gentle reign of Christ, he can rejoice.  Fred Craddock, a contemporary commentator, puts it this way:  "Because the day of Christ is near and because the peace of God stands guard, the church can rejoice.  In the face of abuse and conflict the Philippians do not have to press their case.  They are to stand firm, yes, but they can be forbearing not overbearing.  In full confidence of their trust in God, they can devote time to prayer, praise and thanksgiving....For Paul and many other Christian thinkers, the doctrine that the one God created all things and all persons provided a way, not to close the eyes to evil, but to be open to the ways and works of God whenever and wherever they appear." (Interpretation series, Philippians, pp. 72-73).

6.  Consider the insights of the pioneers of the New Homiletic?  It seems appropriate, in a text where we are exhorted to rejoice, that we be sure to follow Henry Mitchell's advice  that celebration be evident in our preaching.  Having said that, we celebrate in face of evil, not because evil is absent.  Celebration is one way of saying that Life, not Death, shall prevail in Christ.

Blessings on your proclamation!

Pressing on Towards the Goal

 Philippians 3:4b-14 is the Second Reading appointed for the 19th Sunday after Pentecost in the Year of Matthew.  It is part of a semi-continuous reading of Paul's letter that takes us through these 4 weeks. Here Paul testifies to the incalculable value of  knowing Christ and being given a righteousness based on faith. Paul is celebrating the magnificence of the good news.  It will be the preacher's task to do the same.

(The following questions are not meant to be exhaustive, but serve only as a method for understanding how the Word is functioning in the text, a fundamental concern of Law and Gospel preachers.  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 here functions primarily as Gospel, as Paul celebrates what God has done for him.  Over and over, God or Jesus is subject of the sentence: "the righteousness from God based on faith," (vs. 9), "Christ Jesus has made me his own," (vs. 12).

2.  How is the Word not functioning in the text?  The Law is not really present in this text.  There is no call to repentance.  There are plenty of hints as to the obstacles of faith, but Paul simply says, "Forgetting what lies behind...I press on toward the goal."

3.  With whom are you identifying in the text?  We identify with Paul.  We, too, have been claimed by Christ and been given the righteousness that comes by faith.  We, too, press on to the goal of the prize of the heavenly call of God in Christ Jesus.

4.  What, if any, call to obedience is there in this text?  There is no explicit call to obedience in this text, but Paul is certainly, by his example, exhorting us to do as he is doing.   Verse 12b says it clearly, "I press on to make it my own, because Christ Jesus has made me his own."  This is the classic call to obedience, the text inviting us to live in response to God's work in Christ.

5.  What Law/Gospel couplet is suggested by this text?  Because the Law is absent from this text, we need to invent several couplets using the language in the text. Some suggestions: confidence in the flesh/confidence in God's work; loss/gain; what lies behind/what lies ahead.

6.  Exegetical work:  The 5th century bishop, Theodoret of Cyr, made an important distinction regarding things "left behind."  He said, "It is not that I flee them as base things but that I prefer what is superior.  Having tasted the grain I throw away the refuse." (Ancient Christian Commentary on Scripture, NT, vol. VIII, p. 270).  Another early church bishop, John Chrysostom, also comments on things left behind:  "He does not say 'the law is privation' but I count it loss.  And when he spoke of gain, he did not say 'I count it' but it was.  For the latter was true by nature, the former in his own estimation."  (Ibid.)  Contemporary commentator, Fred Craddock, concurs:  "What Paul is saying is that Christ surpasses everything of worth to me....He counts gains as loss." (Interpretation commentary series, Philippians, p. 58).

7.  How does the Crossings Community model work with this text?  Peter Keyel has a very simple layout, which explains the issues well:  Righteousness that falls short vis-a-vis, righteousness that accomplishes all.  Go to crossings.org/text study for the complete analysis.

Blessings on your proclamation!

Surprise! You are forgiven!

 Genesis 50:15-21 is the First Reading appointed for the 16th Sunday after Pentecost in the Year of Matthew.  It is a marvelous example of a text that includes both a powerful statement of Law and one of Gospel. It will be the work of the preacher to bring that to life in this sermon.

(The following questions are not meant to be exhaustive, but simply offer a template for understanding how the Word is functioning 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?  The Law lies heavy upon the brothers as they realize that with their father's death comes an opportunity for Joseph to pay them back for all the evil they inflicted upon him.  Their guilt is palatable, and finally breaks out in desperation as they fall at Joseph's feet, crying out, "We are here as your slaves."  But the Gospel breaks the power of guilt as Joseph declares, "Have no fear; I myself will provide for you and your little ones."  Forgiveness is assured.

2.  With whom are you identifying in the text?  Both the realization of guilt and the word of forgiveness come to the brothers, thus we identify with them.  This is our state before God as well.

3.  What, if any, call to obedience is there in this text?  There is no explicit word here that invites us to live in response to God's grace, but we can take a cue from Joseph and understand that the grace he has received from God is what is driving him to live in this forgiving way.

4.  What Law/Gospel couplet is suggested by this text?  There are a number of classic couplets that come to mind here, namely those suggested by Herman Stuempfle:  Alienation/Reconciliation; Anxiety/Certitude; Despair/Hope.  Any of these would be a fine way to design this sermon.

5.  Exegetical work:  In Luther's extensive commentary on this passage he makes much of the guilt and fear which the brothers experience.  He speaks in terms of their bondage to this guilt and fear:  "...they are so tormented by the consciousness of their crime and the sting of death that they cannot trust the man who has deserved so well of them."  "For now that their father is dead, they, conscious of their guilt, tremble and are afraid that Joseph may hate them, avenge the wrong that has been done, and render evil for evil." (Luther's Works, Vol. 8, "Lectures on Genesis, Chapters 45-50", p. 324)  Walter Brueggemann, in his contemporary commentary notes the fact that back in Chapter 45, when Joseph reveals himself to his brothers for the first time, he already assures them that he has forgiven them.  Even so they cannot believe it.  "The brothers are not yet rid of their guilt.  Even though 45:1-15 has already given assurances on this score, the brothers do not know whether the assurances will hold."  "These brothers know that the only one who can break the cycle and banish the guilt is the wronged party, the one whom they fear." (Genesis, Interpretation series, p. 370). This mirrors our position before God so well.

6.  Consider the insights of the pioneers of the New Homiletic?  Fred Craddock always insisted that the preacher's task was to bring the experience of the text to the listener.  This would be a great text to do just that:  have the listeners experience the same sense of forgiveness that the brothers of Joseph did.  That would be truly an experience of good news!

Blessings on your proclamation!

Good Door Sunday?

John 10:1-10 is the section of this chapter appointed for the 4th Sunday of Easter in the Year of Matthew.  In other years, other sections of John 10 are appointed.  This Sunday is also often referred to as Good Shepherd Sunday, reflected in Psalm 23, which is appointed every year on this Sunday. What makes this first section of John 10 unique is that it includes the section about Jesus as the Door or the Gate.  Also, interestingly, this second metaphor is offered after the writer says that the disciples heard Jesus describe himself as the shepherd of the sheep and "they did not understand what he was saying."  Good Door Sunday doesn't have much of a ring to it, but it might be worth the preacher's while to consider this as an unmined treasure worthy of exploring.

(The following questions have been developed to unearth the function of the Word in the text.  This is a fundamental concern of Law and Gospel preachers because how the Word functions is how the sermon also 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?  The Word functions as both Law and Gospel in this text, in a rather alternating style.  On one hand, we are alerted to "thieves and bandits" and strangers, all who come only to "steal and kill and destroy."  This is the Word functioning as Law, alerting us to our need for a Savior.  On the other hand, the Word clearly lifts up Jesus as the good shepherd who knows the sheep and goes ahead of them to pasture.  Also, Jesus is the gate that one passes through to be saved, to find both freedom and security, and to experience abundance.  This is a Gospel function.

2.  With whom are you identifying in the text?  We are clearly the sheep of Christ.  We are those who are dependent upon him for life, security, and all we need to live.  We are those who are also in danger because of those voices which lead us away from life.

3.  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 God's love is not present here.  The First Reading from Acts 2 is a good example of a Call to Obedience, where we are encouraged to distribute to all as any have need.

4.  What Law/Gospel couplet is suggested by this text?  The back-and-forth nature of this text readily lends itself to couplets such as:  thieves and robbers/givers of life; stranger/true shepherd; kill/save; steal/give pasture; destroy/offer life abundant.

5.  Exegetical work:  The final verse in this reading has been picked up by many commentators as a particularly rich verse.  The 4th century bishop, Theodore of Mopsuestia, in writing about Jesus as the door said, "He was the Word through which all might know the Father."  His contemporary, St. Augustine, wrote, "By this faith they enter the fold so that they may live, for the just lives by faith." (Ancient Christian Commentary on Scripture, NT, vol. IVa, pp. 343-344).  Both these writers lead us to see the grace that Jesus offers as the gate to life.  Johannes Brenz, one of the German reformers, followed in this track:  "[Christ] is... the door through which all the faithful enter to their heavenly Father and by whom the Father is revealed to believers." (Reformation Commentary on Scripture, NT, vol. IV, p. 374).    Swiss reformer, Heinrich Bullinger, echoed this interpretation as well:  "Christ, then, is the Door, the Way, the Entrance, because through him we have an entrance into the church, the communion of saints, and a sharing in eternal life." (Ibid., p.376).  Craig Koester, in his contemporary commentary, says this:  "To be saved for life through the gate means coming to faith in God through Jesus the gate, whereas to be destroyed means being separated from God through unbelief.  Salvation and abundant life begin in the present..." (Symbolism in the Fourth Gospel, p. 111).  Lamar Williamson, another contemporary commentator, makes the argument that the gatekeeping mentioned herein has a direct connection to the threats noted in John 9 that anyone who confessed Jesus as Messiah would be thrown out of the synagogue.  Williamson contrasts the "gatekeepers" of first century synagogues with Jesus who is, himself, an "entryway" to life abundant.  (Preaching the Gospel of John, p. 120).

6.  How does the Crossings Community model work with this text?  Chris Repp, in his 2020 analysis, does a nice job of lifting up the contrasts between life and death in this text.  He makes clear that one voice, the voice of the stranger leads to death, and the voice of Christ leads to life.  Similarly, living in a transactional economy leads to death, and living in relationship to Christ leads to life.  See the details archived under its reference at crossings.org/text-study.

Blessings on your proclamation!