Archive for January, 2008

For Transfiguration Sunday on 2/3/08 the three assigned readings are Exodus 24:8-18, 1 Peter 1:16-21 and Matthew 17:1-9. Chosen to preach about this Sunday is Exodus 24:8, “Then Moses went up, also Aaron, Nadab, and Abihu, and seventy of the elders of Israel.”

The events at Mt Sinai with Moses and Israel are well known–or, are they? Ask most Christians how many individuals did God permit to come up on Mt. Sinai and you usually will hear one (Moses) or perhaps two including his brother (Aaron). But Exodus, chapter 24 reveals that 74 men went up Mt Sinai, saw God and they ate and drank (verse 11).

This chapter is the most important of the Old Testament books as it is about the inauguration of the First Covenant or First Testament. In fact, the Bible never uses the terms “Old Testament” or “New Testament” to refer to the books of the Bible. They instead point out the two different covenants–the one of Exodus 24 at Mt. Sinai and the other of I Corinthians 11 at the Lord’s Supper.

One cannot simply describe the difference as one between Law and Gospel. For both covenants are gracious in that they bring undeserving people into a right relationship with God. The differences–and many of them are revealed in the book of Hebrews–is that the First Covenant was built on inferior promises. How so?

In Exodus 24 the people were part of the covenant in the sense that they promised to obey all that God had said. It was a two-way covenant between them and God with the people needing to keep up their side of the bargain. Of course, in a short time they indeed failed with the construction of the golden calf.

The Second Covenant is also found in the Old Testament books. Genesis 12 and 15 reveal how God makes this covenant with Abraham that was begun in Genesis 3 with Adam and Eve and the promise of a Savior. But the vision Abraham has in Genesis 15 is God alone solidifying the covenant. Abraham is not part of the covenant-making promises. God swears to Himself. This second blood of the covenant is indeed a gracious promise in that undeserving people are brought into a relationship with God and the covenant is kept by God and Him alone.

Theologians of self-glory love the covenant at Mt. Sinai because it protects their egos from death as they imagine they can contribute to their salvation. Unfortunately many Christians are also under the delusion that justification is God’s work in bringing us into a right relationship with Him and sanctification is our part in making sure that we stay in that right relationship.

But the indictment of the Law reveals that God and only God gets ALL the credit for our salvation including both justification and sanctification. For the body and blood of our LORD and Savior Jesus Christ is given and shed for the remission of our sins not only at our conversion but throughout our lives. The Theologian of the Cross looks not to his own life for assurance of salvation but to the cross of Christ which benefits have been transferred to Christians for sure through the waters of the Sacrament of holy Baptism!

For the 3rd Sunday after the Epiphany, the three readings are Isaiah 9:1-4; 1 Corinthians 1:10-18 and Matthew 4:12-25. Chosen to preach on is 1 Corinthians 1:18, “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.”

This is a passage that clearly distinguishes between the theologian of self-glory and the theologian of the cross. For the theologian of self-glory wants to preach Christ in such a way that he gets credit for the “wisdom of words” he uses or the captivating way in which he holds the attention of the hearers. No, Paul, says, such techniques actually make the cross of Christ of no effect. How so?

The message of the cross of Christ essentially is the Gospel understood as the gracious promises of God for you as they relate to the life, death, resurrection and ascension of Jesus Christ. However, prior to hearing the Good News, one needs to understand why such news is necessary. That takes place by a preaching of the Law. And it is the Law that first and foremost is “foolishness to those who are perishing.” Why?

Preaching the Law does not occur by talking about the Law. It occurs by executing the Law. That means the speaker accuses the hearer(s) of not only being unable to meet the demands of God but such inability deserves eternal condemnation. All other religions of the world, which are law-oriented, do not have those two ingredients. For them the Law actually becomes a friend in giving instruction how to get right with a particular god or with yourself who is god.

While some may assume that Jesus was crucified because He was bringing the forgiveness of sins, that is only because forgiveness necessitated speaking accusation and condemnation even to those who were quite “religious” in their own minds. Executing the Law properly is similar to telling a stranger that you have good news for him and then give him a breath mint. Even if he needs it, his appreciation will be lukewarm to say the least.

While the Law is not the means of grace, the Gospel carries with it a power from the Holy Spirit which not only moves individuals to repent of their sins but to believe in the foolishness of the cross of Christ. In that way, the unbelievers who were once in darkness have now seen a great light and that light is none other than the crucified and resurrection Christ!

The text chosen to preach about on the 2nd Sunday after the Epiphany for January 20, 2008, is Isaiah 62:1-5 with special reference to verse 4, “You shall no longer be termed Forsaken, nor shall your land any more be termed Desolate; But you shall be called Hephzibah, and your land Beulah; for the Lord delights in you and your land shall be married.”

God is speaking to His people who are undergoing a Babylonian captivity through which they consider themselves to be forsaken and desolate. Which Christian has not at times felt forsaken by God as he looks at his circumstances in life, watching hopes for the future come to naught and plans for a good day overcome by a flood of disappointments? But what does it mean for the people of God to move from being forsaken and desolate to Hephzibah and Beulah?

Obviously, a little Hebrew background is necessary. The first word “Hephzibah” can be understood as the people now being a delight to God and the second word “Beulah” means to be married. The key to the text from an L&G perspective is how did this change in their status before God take place? What moves a people from being forsaken and desolate to being a delight to God and in fact, His bride?

The text clearly does not credit anything in the people for that change of status. Instead, the change in status, which is just another way of talking about salvation, is found in the appearance of the One Who is coming with your salvation, “His reward is with Him and His work before Him.” The result of His work is that the forsaken, desolate people will now be regarded as “Holy People, the Redeemed of the Lord.”

The word “redeemed” cannot be overemphasized. For in that new status, we find the reason for the change in status. To be redeemed means that a price needed to be paid for the freeing of the slave. That price was paid by Him on the accursed tree as He was your substitute in taking upon Himself the curse of the Law punishment so that you are now free from eternal death.

In fact, He did this while you were still His enemy! And why did He do it for you? No reason, which satisfies human minds, is ever provided. Instead, it is because the true God is the God of mercy (not giving you what you deserve) and the God of grace (giving you what don’t deserve). In verse 1, the righteousness that goes forth as brightness is none other than the Baby in the crib; the Healer of the sick, the Forgiver of the sinner, the crucified and risen One for you and for me.

The Christian believer may at times feel forsaken or desolate but in Christ, promises trump feelings. And His promises, which never fail, are that He will never leave nor forsake you; that when you call upon Him, He will be there and also will return on that final day of judgment to bring you to be with Him after your mortal has been dressed in immortality.

On this Wednesday’s broadcast of Law and Gospel on AM 850 KFUO we unveiled a possible paradigm or outline of a Law and Gospel sermon. The outline is the following:

A Paradigm for Preaching a Law and Gospel Sermon

Two parts: A. Interpretation; B. Application

A. Interpretation through Lecture using the primary principle of:

Scripture Interprets Scripture

along with

New information on the basis of:
a. Historical background;
b. Cultural background;
c. Archaeology

B. Application through Proclamation using the primary principle of:

The Distinctions between applied Law and Gospel

through primary not secondary speech by an

a. Execution of the Law (not just content)
eg.: I sentence you to ten years in jail.

and

b. Declaration of the Gospel (not just historical events)
eg.: I declare you husband and wife.

Purpose of preaching L&G: John 20:31
these are written,
that ye might believe that
Jesus is the Christ, the Son of God;
and that believing
ye might have life through his name.

Goal of preaching L&G:
1. Provide insights into the text.
2. Proclaim the radical theology of Law and Gospel.

Ingredients included in preaching L&G:
1. The cross; 2. The resurrection; 3. Baptism; 4. Lord’s Supper

Elements in preaching L&G:
1. Analogies; 2. Stories; 3. Humor; 4. Poetry.

Summary

Interpretation through Information & Application through Execution and Declaration.

END OF OUTLINE

Additional Explanation:

This paradigm is an attempt to counter the notion that psychological sermons such as preached by the Joel Osteens or Rick Warrens today are proper. It is also a way of helping the laity to analyze what they are hearing even from preachers who preach proper interpretation of the Scripture but whose Gospel includes calls for decision, additional good works to please God and the like.

While I believe that insightful interpretation of a text is necessary, the real core of the L&G sermon is the application of Law and Gospel. Such application is NOT achieved by simply talking about the content of the Law and the Gospel. Instead, distinguishing Law and Gospel takes place by an execution of the Law followed by the corresponding declaration of the Gospel.

This outline for proper L&G preaching is not a chronological outline. For example, a sermon may begin with a strong dose of Law accusation which is then explained by a insightful interpretation of the text followed by the Gospel which counters the accusation of the Law. The elements noted such as “analogies,” “stories” and so forth can be included in any of the three parts of interpretation of the text, execution of the Law and declaration of the Gospel.

It is also my practice that somehow in the sermon what I refer to as the ingredients of any sermon (the cross, resurrection and the sacraments of baptism and the Lord’s Supper) need to be included.

In my preparation of a sermon, I first look for the Law handle from the Biblical passage used against the hearers of that day and then update that Law for the hearers today. When the old Adam death of the hearers has been executed by the accusation of the Law, then the declaration of the Gospel–not just the content of the Gospel–is used.

In regard to the three uses of the Law, I have found that the third use of information is often included with the second use of accusation which is the specific execution of Law against the hearer. While the Gospel may include content such as the historical events of the death and resurrection of Jesus Christ, it is still not preached until the primary speech of “I…you” takes place; for example, when I, as the preacher, in the stead and by the command of Jesus Christ declare that your sins are forgiven.

Stay tuned to this blog for additional explanation of this paradigm in future postings. In the meantime, don’t hesitate to react with comments. questions or improvements to the paradigm outline of what I consider to be proper preaching of Law and Gospel sermons. You may also hear the entire broadcast unveiling this paradigm by going to kfuo.org and under Law and Gospel listening to the 1/9/08 program.

As the Epiphany season gets into full swing, the Baptism of our Lord Sunday has the following three readings assigned: Isaiah 43:1-7 (Redeem Israel); Romans 6:1-11 (Baptized into His death); and Luke 3:15-22 (Baptism of Jesus). The text chosen to elucidate is Luke 3:21, “Now when all the people were baptized, it came to pass that Jesus also was baptized; and while He prayed, the heaven was opened.”

The theme for this sermon is the different purpose between the John the Baptist baptism of Jesus and our Pentecost baptism. For John’s baptism was not a sacramental baptism but rather a ritual or ceremonial repenting of one’s sin in preparation for the coming of the Messiah. Unlike John’s baptism of water alone, the baptism of the Spirit is quite different fulfilling the promises of the Old Testament in that the body of the believer will now be the temple of the Holy Spirit.

Why, though, would Jesus need to be baptized if He were not a sinner? The answer is that part of the mission upon which Jesus was sent by the Father was to be substitute for you and me. The greatest act of substitution, of course, was when He became sin for us while hanging on the accursed cross. That is why the Father forsook Him because of His taking upon Himself the curse of the Law you and I deserved.

However, He did not become our substitute only at the cross. In the wilderness temptations He was our substitute in becoming successful in not falling into temptation unlike Israel of old. Also, in being baptized, He was taking upon Himself our sin even then so that all righteousness might be fulfilled.

The paradox of this event is that Jesus the Sinless One took on sin so that we the sinner might receive His righteousness. Unlike every Law religion in the world that regards being righteous as becoming more holy and sinless, Christianity teaches that our righteousness as regarded by God is due to the relationship we have with Him. It is because we are a member of the family that we can join the feast.

Think about it. Who is worthy to eat at your dinner table? A stranger who knocks on your door demanding a free meal or a member of the family who receives the free meal regardless of his or her behavior? Because of His baptism at the Jordan, we are then graced by receiving the Holy Spirit at our sacramental baptism through which Peter in Acts 2 teaches that we receive the forgiveness of sins and the gift of the Holy Spirit. Yes, two baptisms as recorded in Luke 3 and Romans 6. But each of them are used by God to save you by grace through faith on account of Jesus Christ.

Apologies for the late blog for this coming Epiphany, January 6, 2008 due to just getting back from vacation. The three readings are Isaiah 60:1-6 (Gentiles come to Jesus); Ephesians 3:1-12 (Gentiles are fellow heirs) and Matthew 2:1-12 (visit of the Wise Men to Jesus). The text to examine is the entire Gospel reading from Matthew with special attention to Matthew 2:11b, “And when they had opened their treasures, they presented gifts to Him: gold, frankincense, and myrrh.”

The first 12 verses of Matthew 2 dealing with the visit of the Wise Men makes for a very difficult sermon to preach. Why? Because there is such a temptation just to tell the story without executing Law and Gospel. What does that mean? There is the tendency on the part of pastors to have difficulty in leaving the classrooms of the seminary. How many times have insights been provided in these classrooms that intrigue us as students? However, the sharing of exegetical insights does not a sermon make.

For a sermon is not simply the retelling of the story, even with new insights. Rather, a sermon is the execution of Law and Gospel. Preaching Law and Gospel is also not achieved because the Ten Commandments are mentioned and the content of the Gospel is somehow brought into the sermon. Instead, proclaiming the Law means to execute the proper use of Law (accusation) and proclaiming the Gospel is to actually confer the benefits of the Gospel to those who have just been killed by the Law.

In regard to this text, a sermon has not been preached even if one mentions that one of the gifts from the Wise Men was embalming fluid pointing to the fact that this Baby was born to die. Good insight but still not preaching Law and Gospel. Moreover, a sermon has not been preached by pointing out how many Old Testament Bible verses were fulfilled in regard to the visit of the Wise Men.

How then does one use this true story of Wise Men from the East coming to the Baby Jesus and worshiping Him to proclaim and execute Law and Gospel? One first has to find the Law handle in each passage of Scripture which is then executed against the hearers followed by the Gospel which reveals how God takes care of the accusation against us.

The following is only one example of such an execution of Law and Gospel on the basis of this text. It is a fact that Christians often feel that God is not close to them. Perhaps it is because of some sin they have done or some good work they have not done. At any rate, access to God in their minds is limited. They wonder how they might get on God’s good side again.

The Wise Men certainly should not have had access to the holy God. First of all, they were not even of Israel. They were Gentiles. In every other religion of the world, access to their gods is by good works, sacrifices or offerings. It is of utmost importance to realize that the Wise Men first received access to God in the cradle before giving him the gifts of gold, frankincense and myrrh.

The Law is executed against the hearers of the sermon by accusing them of attempting to get access to God by our works of coming to church, reading the Bible or giving offerings. What we don’t realize is that access to God does not take place by our somehow meriting our way into God’s presence but by God Himself coming into our presence. The Lost Sheep was not found by looking for the Shepherd; the Shepherd looked for, found and carried the Sheep back home.

The Gospel promise is that through faith in the promises of the Bible–which the Wise Men had–access to God is available by grace. For the peace which the angels proclaimed to the shepherds is now seen working itself out in that Gentiles, mind you, also have access to the Prince of Peace.

Other executions of Law and Gospel could proclaim that like Herod, each of us do not enjoy having Jesus as our King. That is plain by our daily sins of thought, word and deed because of which we really deserve temporal and eternal punishment as we forsake the King of kings, the Lord of lords. However, the Gospel is the good news that because we are adopted into the family, our behavior no longer has the effect on the part of God to forsake and leave us.

These are only two possibilities of at least six I can think of at this time as to how a story of Wise Men coming to the Christ-child can be made into a sermon that executes both the Law of accusation and the Gospel of salvation. It is the difference between a Bible study and a sermon; a lecture and proclamation; a talking about Law and Gospel rather than the execution of the same.