Call and ResponseGenesis 12:1-9

Rhetorical and theological argument of the text This pericope is one of the patriarchal legends.1 The first of such legends, it tells of the inauguration of the people of Israel found in the promise to Abraham. Three primary characteristics inform the interpretation of the passage.

The first of these elements is the use of various forms of brk, the Hebrew stem of “bless.” Used four times in two short verses, it dominates the words of God to Abraham. In the old patriarchal legends “’blessing’ is based on God’s free decision, grounded only in himself.”2 Abraham is the recipient, responsible only for the requested action for the blessing. Secondly, the passage is structured in two sections, the action of God in 1-3 and the obedient response of Abraham in 4-9.3 Thirdly, the response is dominated by the sense of movement. Both sections begin with the keyword “Go.”4 Additionally, Abraham moves in stages much as the promise of God is revealed in stages.5 Abraham is moving forward in faith, and in doing so finds himself “an alien in a land of promise.”6 His response to promise is in many ways paradigmatic for the people of God, a very appropriate way “to signal the commencement of the biblical process.”7

Focus statement of sermon: God extends his promise and calls his people to “go forth” in confident response to the future he projects.

Function statement of sermon: To remind the church to take action in ways demonstrating faith in God’s promised futurefor his people.

Pericope Choice Rational for Pathways Project This passage was chosen with an eye toward the church’s recent conflict that may have created doubt in the possibility of the eschatological vision proposed for the church. As a community called to “go forth” in response to the as yet unrealized vision for God’s people, the focus and function of the sermon reminds the church both that the promise is

1 This particular legend is from the J source. John J. Collins, Introduction to the Hebrew Bible (Minneapolis: Fortress, 2004), 91. 2 C.A. Keller, G. Wehmeier. “brk, to bless.” TLOT 1: 266-282.3 The structure of the closing of the blessing in 12:3 indicates as well that the promise given to Abraham creates the opportunity for the blessing of all people through the agent Abraham. C.A. Keller, G. Wehmeier. “brk, to bless.” TLOT 1: 266-282.4 Gordon J. Wenham, Genesis 1-15 (WBC 1; Waco, Tex.: Word, 1987), 269.5 The promise unfolds throughout the following chapters as God repeats and confirms his promise to Abraham. 6 Wenham, Genesis 1-15, 269.7 E. A. Speiser, Genesis: Introduction, Translation and Notes. (AB 1; Garden City, N.Y.: Doubleday & Company, 1964), LIV.

in the process of fulfillment and that they are to act in ways faithful to God’s intentions for his people in the meantime.

Plot Line of Sermon:Found in nearly every culture around the world, travel stories, often full of surprise and suspense, captivate us because they contain suspense and surprise. Even then, we don’t like to travel that way because we prefer confirmation at every step. Still, God did not plan our kind of trip for Abraham, and he wants us as his people to travel forward in faith in his future destination.

First paragraph of the introduction: My uncle is a bit of a jokester, and he pulled a good one on my aunt about fifteen

years ago. My aunt, uncle, and cousins had been planning a trip to the southern part of the Texas coast along with some friends of theirs. My aunt called to give my mom their hotel number and contact information, but not five minutes after they hung up my uncle called back. In whispered tones he gave my mom new hotel information . . . in Florida. See my uncle had been in charge of making all the reservations and without my aunts knowledge had planned a much more elaborate trip to Disney World. They were planning to drive, and it wasn’t until they reached the Alabama boarder that my aunt looked up from keeping my cousins occupied and noticed that they were definitely not in Kansas anymore. Surprise!8

Move 1 Opening Sentence: Found in nearly every culture around the world, travel stories,

often full of surprising twists and encounters, captivate our imagination. Description of Move: Move will name and briefly describe examples of travel

stories from around the world. 9 The emphasis in each story will be on surprising elements within those stories, such as unexpected turns, surprising beginnings, unforeseen challenges, etc., particularly on the ways in which those elements fundamentally change or shape the outcome of the story.10

Closing Sentence: As widespread as they are popular, such exciting travel stories continue to captivate us.

Move 2

8 This personal anecdote will introduce the element of surprise and dependence upon the plans and destination of another that will later be seen in the call of Abraham. It will also introduce the theme of travel and travel stories. 9 Great care will be taken to include stories from the home countries of members of the congregation. This specific choice provides an additional opportunity to celebrate the cultural diversity of the congregation. 10 “Surprise” was chosen to convey the sense of immediacy and the sharp shift that occurs when God calls Abraham. This decisive moment dramatically shapes the following chapters of Genesis, changing the course of the book and inaugurating a new era and the people of God as a whole. Almost Israel’s entire history finds its basis in this text, and it begins with the sudden and surprising entrance of God.

Opening Sentence: But we don’t like to travel that way because we prefer confirmation at every step.11

Description of Move: This move will contain two parts. It will first describe the undesirable uncertainties of travel. Having done that it will give particular examples of the lengths at times taken to ensure that all aspects of a trip are confirmed and guaranteed. These examples could include the efforts of travel companies to provide confirmation, the iPhones ability to provide remote check-in and locate restaurants in the terminal, and other travel innovations designed to provide control and eliminate surprising elements.

Closing Sentence: We want control over every step, to know when and how we are going to get where we are going, what steps are necessary along the way, and we certainly do not like to travel without knowing about our destination.

Move 3 Opening Sentence: Still, God did not plan our kind of trip for Abraham. Description of the Move: Supplying critical background information for the

pericope, this move will delve into the text in which God has broken suddenly into the story, inviting Abraham into a journey. An intentional parallel will be drawn with the previous move as common travel anxieties such as lodging, character of destination, location of destination, purpose of travel, etc are shown to be elements of Abraham’s experience. Emphasis will be places on the call of God and the response of Abraham in which God said, “Go” and Abraham “went.”12

Closing sentence: God planned a trip for Abraham that required a step out in faith that God would provide the means, the direction, and even the destination.

Move 4: .Opening Sentence: . . and he wants us as his people to travel in faith in his future

destination. Description of the Move: As it is most important to connect the physical and

geographic journey of Abraham to a stationary congregation, this move will parallel Abraham’s journey to our own forward progress as the people of God in the attempt to enact His vision for the church.13 Movement to achieve and live out the vision of the church likewise depends on faith that God will accomplish the

11 The focus on personal travel intends to encompass a broad range of travel so that even those who do not travel frequently or for vacation purposes might find points of connection. Many of the members of the congregation are immigrants who may not have traveled to the United States under the best of circumstances. For that reason, the focus on this move will intentionally be placed on the anxiety often caused by travel uncertainties and questions about the nature of the destination. Elements of travel commercials will be noted as travel advertisements are ubiquitous and therefore recognizable even if not employed. 12 As noted in the exegesis section, the pericope is organized around these two actions, both introduced by the verb “Go.” Due to the importance of this textual element to the exegesis it will be appropriately emphasized here. 13 For this particular congregation, a specific connection the stated vision of the church can be drawn at this point. As the difficulties of both Sarah’s barrenness and the presence of the Canaanites in the land are both attested to in this pericope, attention can be given to the inherent difficulties in the vision that nevertheless should not stand as roadblocks.

vision he has set forth. In describing the movement of the church, travel metaphors and language will be consistently employed.14

Closing Sentence: As the people of God, we move toward God’s future not in faith that we can plan the right way to get there but in deep faith that through our faithful response God will accomplish his vision.

Last paragraph of the conclusion: God has called us all as His people, calling us out of our old way of doing things

and our old style of life into a life directed by his promise. We are not there yet. The vision of God for his people has yet to be fulfilled. But like Abraham we are confident that what God has promised he will do, what God intends will come to pass regardless of the difficulties around us. So when God says, “Go” we gather our things, pick up our bags, and hit the road.

Bibliography: Collins, John J. Introduction to the Hebrew Bible, Minneapolis: Fortress, 2004.

Jenni, Ernst, and Claus Westermann. Theological Lexicon of the Old Testament. Translated by Mark E. Biddle. 3 vols. Peabody, Mass.: Hendrickson, 1997.

Speiser, E. A. Genesis: Introduction, Translation, and Notes. Anchor Bible 1. Garden City, NY: Doubleday & Company, 1964.

Wehman, Gordon J. Genesis 1-15. Word Biblical Commentary 1. Waco, TX: Word, 1987.

14 The travel metaphors and images are intended to further convey the idea of movement present in the passage; these metaphors will also serve to create an inclusion with move 1.

Do as I say and as I doDeuteronomy 10:12-22

Rhetorical and theological argument of the text This passage begins the final section of the introductory section of the book, which is primarily the address of Moses to the people gathered at Horeb. It could generally be categorized as a homily.15 While part of a larger section extending through 11:25, this pericope is defined by the temporal marker “and now” that appears both in 10:12 and 20.16 This marker signifies the transition from the recollections of Israel’s history in 9:7-10:11 to the instruction based on such history.17 Additionally, both the introductory and concluding sections of the passage contain commands to “fear” and to “serve” the Lord.

Fear of the Lord is qualified in verse 12 by the vocatives that follow, which all serve as parallel terms.18 The term yr-et-yhwh, “to fear Yahweh,” expresses Israel’s covenantal relationship with Yahweh evident in “the worship of Yahweh with particular attention to the concept of faithfulness to him as the covenant God.”19 This term is also significant because the entire book appears patterned after Assyrian treaties, which were essentially loyalty oaths. The most striking similarity between Deuteronomy and the treaties is the use of particular vocabulary, including the prevalence of “love” and “fear.” All of these verbs carry the idea of loyalty. 20

The passage, therefore, states succinctly the renewal of the covenant between God and his people as they stand on the threshold of the promised land, a covenant to which the people are to be loyal by their obedience. Their call to covenant loyalty is based both on their experience, as related in verses 15-16, 19, and 22, and the character of God described in verses 14, 17-18, and 21. 15 John J. Collins, Introduction to the Hebrew Bible (Minneapolis: Fortress, 2004), 159. 16 Duane L. Christensen, Deuteronomy 1:1-21:9, Revised (WBC 6A; Nashville: Thomas Nelson, 2001), 202. Repetition of key vocabulary ties this pericope to the larger section. Peter C. Craigie, The Book of Deuteronomy (NICOT; Grand Rapids: Eerdman’s, 1976), 204. 17 Moshe Weinfeld, Deuteronomy 1-11: A New Translation with Introduction and Commentary (AB 5; New York: Doubleday, 1991), 435.18 The verb yr or “to fear” is used 44 times in Deuteronomy, more than any book other than Psalms and more than Exodus, Leviticus, and Numbers combined. Parallel terms in these verse and throughout Deuteronomy include hb “to love” (1012), dbq “to cling to” (10:20), hlk bidrakayw “to walk in his ways” (10;12), hlk ahare bd “to serve” (10:12, 20), and sb bismo “to swear by his name” (10:20). H. P. Stahli, “yr, to fear” TLOT 2: 568-578. 19 Strong covenantal language also appears in verse 16 in the command to “circumcise your hearts,” a command harkening back to the beginning of God’s covenantal relationship with his people in the circumcision of Abraham. ). H. P. Stahli, “yr, to fear” TLOT 2: 568-578. See also Weinfeld, Deuterenomy 1-11, 437 and Craigie, Book of Deuteronomy, 205. 20 Collins notes that “in both documents the word love means loyalty, and . . . other standard terms for loyalty, both in Deuteronomy and in the treaties, are “to go after,” “to fear,” and to listen to the voice of.” Introduction, 161.

Pericope Choice Rational for Pathways Project As the ethics of the community should be patterned after the nature of the Trinity, this passage pictures the evident nature of God and reflection on the community’s experience as dual lens through which those ethics can be identified and therefore practiced.

Focus statement of sermon: God’s own nature and actions for his people provide the basis and model for his commands to love and fear the Lord and to love others.

Function statement of sermon: To prompt the church to show the same loving commitment or loyalty to God and toothers that God demonstrates in his own nature and actions.

Sermon Plot: We find “do as I say not as I do” convincing because it communicates a lack of commitment. The Lord says instead to his people “Do as I say for it is what I do.” The Lord asks of all his people to share the same level of loyalty and commitment to both him and others.

First Paragraph of Introduction: If you spend much time with small children you know that they, full of unbridled curiosity, like to question everything. In particular, they are often fond of asking “Why?” Why do we do this thing or that thing? Why is this the way that it is? As adults, we smile and answer when we can, sometimes in exasperation settling for “because I told you so, that’s why!” or “Because I’m the parent, that’s why!” But the truth is, we wonder sometimes too. Why do we do the things that we do?21

Move 1: - Opening sentence: We do not find “do as I say not as I do” convincing because it

communicates a lack of commitment.- Description of the move: This move will demonstrate the tension between

instructions that lack backing by giving concrete and specific examples. These could include a boss who reprimands employees for arriving five minutes late when he or she is commonly arrives much later.22 These examples will also vary

21 I chose to start with the question “why” because the passage appears to answer an implicit question. The first eleven chapter of Deuteronomy are Moses’ address to the people largely setting the background for the laws about to be given. Common to the address is the command to remember what God has done, and frequently the reason why certain steps are commanded are provided. This passage answers to some extent why these are the things that God has commanded, as indicated by “therefore” in verse 16 and “for” in verse 19. The introduction would go on further to give examples of such questions from the mouth of children and adults alike. It will conclude by introducing the tension in “do as I say not as I do” further described in move 1.

between application toward the person giving the example and application toward others.23

- Closing sentence: When the person giving the instructions is clearly not committed to following them, little motivated we have to wonder “why do it?”

Move 2:

- Opening Sentence: The Lord says to his people “do as I say for it is what I do.”24

- Description: In moving to the text, this move stresses the difference between the unsubstantiated instructions described in move one and those both given and modeled in the passage. This move will draw clear attention to the liturgical and poetic descriptions of God employed by using similar language. Different language will be used to describe the instructions to the people given in the intermediate sections.25. Finally, attention will be given to the distinctive use of covenantal language in the passage, particularly the connection between “love” and “covenant loyalty.”26

- Closing Sentence: The Lord says to his people: “Why do it? Because I do it?”27

Move 3: - Opening Sentence: The Lord asks his people to share the same level of loyalty

and commitment to both him and others. - Description: This final move will apply the passage to the congregation by

reminding the church that community ethics are rooted in the loyalty of God. Specific concretizations will be described, all based on the structure “As God, therefore we.”28 In addition, the concretizations will carefully employ the same verbs used in the pericope with particular attention to those used of God and those used to describe what the Lord requires of his people.

- Closing Sentence: God doesn’t ask any more loyalty of us than he demonstrates himself, and therefore our own actions find their basis in the actions of God toward others and ourselves.

Sermon Conclusion

22 Creating this tension in the mind of the church will allow for a sharp contrast to the Lord’s method of instruction as seen in the pericope and described in move 2. 23 The alternation between the two parties reflects the movement of the passage which commands the Israelites to love and serve the Lord, to cease to be stubborn with regard to him, but also to love and treat others with the same love and care God demonstrates. Both elements are crucial for describing a full community ethic for the church. 24 I chose to reformulate the statement given in move 1 in order to portray the contrast to be described as move 2 develops. 25 The change in tone and diction will further demonstrate the alteration between description and command at work in the passage.26 This clarification will be necessary for an effective transition into move 3. 27 Imitating the conclusion of Move 1 will further cement the contrast between instructions not followed by those giving them and instruction based in the actions of the authority. 28 The format of the concretizations will harken back to both the contrast of move 1 and the “do as I say which is what I do” reformulation in move 2.

God expects the loyalty of his people, requiring that they love, fear, serve and follow him through their obedience to Him and treatment of others. But in the same breath he demonstrates his equal commitment to his own. Our actions are rooted in his nature; our ethics find their basis in his treatment of his chosen people and those neglected. As God did, so did we. As God does, so we strive to do. And as God will do, so will we plan to follow his precedent.

Bibliography: Christensen, Duane L. Deuteronomy 1:1-21:9, Revised. Word Biblical Commentary 6A.

Nashville: Thomas Nelson Publishers, 2001

Collins, John J. Introduction to the Hebrew Bible, Minneapolis: Fortress, 2004.

Craigie, Peter C. The Book of Deuteronomy. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1976.

Jenni, Ernst, and Claus Westermann. Theological Lexicon of the Old Testament. Translated by Mark E. Biddle. 3 vols. Peabody, Mass.: Hendrickson, 1997.

Weinfeld, Moshe. Deuteronomy 1-11: A New Translation with Introduction and Commentary. Anchor Bible 5. New York: Doubleday, 1991.

A God With More Power than the Powerful Isaiah 46:1-13

Rhetorical and theological argument of the text This passage fits into a unit extending from 45:14-46:13 that addresses God’s superiority over idols.29 While the pericope is often divided into two subunits, verse 1-7 and verses 8-13, the two function together. The first section provides the basis for the faith commanded in the second.30

Verses 1-7 develop a dominant contrast between the gods of Babylon who must be carried and Yahweh who carries his people Israel.31 Every spring during the New Years festival of akitu, the statues of Marduk and Nabu, referred to here as Bel and Nebo, were borne along on chariots. Marduk served as the “imperial patron and the embodiment of supreme political power,” and this festival was the highest point in the liturgical year. By contrasting Yahweh with these revered gods, the author defies the evidence by stating that the God of Israel is able to overcome the gods of the empire.32

Verses 8-13 assert the reliability of God’s deliverance based on memory of “former things” (46:9).33 Also central to this argument is the assertion of God’s uniqueness.34 The entire argument is essentially summed up by the final bicolon of verse 11 in which is found “four first person verbs punctuated by three occurrences of ap, ‘moreover, surely,’ thus emphasizing by poetic parallelism that what God speaks he also purposes and what he wants to bring about he does (46:11).35

29 Scholars have long noted the difficulty of definitively isolating units in Deutero-Isaiah, but this suggested division is both reasonable and supported by scholarship. John J. Collins, Introduction to the Hebrew Bible (Minneapolis: Fortress, 2004), 381. John N. Oswalt, The Book of Isaiah: Chapters 40-66 (NICOT; Grand Rapids: Eerdman’s 1998), 17. 30 This pattern of polemic on idols followed by a call to remember God has been seen previously in 44:21. 31 An inclusio is formed by the terms for carry and bear in verse 1-2 and in verse 7. Joseph Blenkinsopp, Isaiah 40-55: A New Translation with Introduction and Notes (Anchor 19A; New York: Doubleday, 2002), 265. Other terms for “bear” or “carry” appear in verse 4, further emphasizing the contrast. Oswalt, The Book of Isaiah, 232.32 Blenkinsopp, Isaiah 40-55, 105. 33 Watts suggests that the “former things” refer to the events of 1-33 which had been fulfilled. John D. Watts, Isaiah 34-66 (Revised Edition) (Word 25; Nashville: Thomas Nelson, 2005), 712. Contra Oswalt who view them to Israel’s entire history. Oswalkt, The Book of Isaiah, 235. The distinction, however, is unimportant as in either case it is the past that is informing the present. 34 The participles in 10-11 “substantiate the claim the uniqueness and, at the same time, flow from that claim. This use of participles in statements about God’s uniqueness has been characteristic from ch. 40 onward. They identify God by what he is doing in all times and places. The character of the participle as a timelss verb is particularly appropriate to a God who works within time but is never subject by it.” Oswalt, The Book of Isaiah, 236.35 Oswalt, The Book of Isaiah, 237.

Pericope Choice Rational for Pathways Project This church has experienced some powerful victories in the coming together of diverse groups of people. It has also experienced threat and challenge from issues that can seem at times greater than all other elements. This passage calls for a renewed faith in God’s power based on his supremacy to other powers and the history of his continual sustainment of his people.

Focus statement of sermon: God remains sovereign over all other powers and calls his people to remember his supreme power and trust in him.

Function statement of sermon: To encourage the church to place their trust in God’s ability to accomplish his purposesof salvation and restoration for his people despite other powers that appear in control.

Plot Line of Sermon:The forces that oppose and oppress us can seem insurmountable. As exiles the people of Israel seemed insignificant in comparison to the power of Babylon. The prophet Isaiah, however, suggests that the gods of Babylon are insignificant in comparison to the power of Yahweh. Because Yahweh is superior to all powers no matter how great, his people can trust that he can and will do for them what he intends.

First paragraph of the introduction:Have you ever had a moment of “smallness”? A moment in which you felt as a tiny speck in a much larger cosmos? If you have ever stood under an unfiltered night sky you might have had one of these moments in which you caught a sense of the size of God’s universe compared to our tiny corner of it. You could have had a similar experience standing on the beach watching huge breakers roll in. These moments sometimes happen in church as well, in moments when in lifting praises to the Lord you can no longer distinguish your voice from that of your neighbors and you one small voice has been caught up in something much larger. That is its own kind of “smallness.”36

Move 1 Opening Sentence: The forces that oppose and oppress us can seem

insurmountable Description of the move: This move expands the “little fish in a big pond” image

in the realm of personal or communal experience, applying it to little power in the face of big difficulty.37 Examples will include large financial burdens with little income, significant health problems and little optimism from doctors, overwhelming responsibilities and depleting energy, etc.

36 The introduction will proceed to introduce times when the experience of “smallness” is not so magnificent, such as times in which you become the “little fish in the big pond.” This will transition into the experiences described in move 1.37 The same sort of special imagery will be used in describing the difficulties, thus carrying forward the big/small comparison

Closing Sentence: We’ve all been there, when the problems seem so prominent and the solutions non-existent.

Move 2 Opening Sentence: As exiles in a foreign land, the people of Israel seemed

insignificant in comparison to the power of Babylon. Description of the move: This move will quickly introduce essential background

information for understanding the text.38 In doing so it will create the opportunity for connection between the experience of the Israelites with hostile forces and the experience of contemporary Christians with overwhelming difficulty or opposition.39 Particular emphasis will be placed on the New Years akitu festival in which the power of the Babylonians gods and therefore the empire were celebrated in prominent ways.40

Closing Sentence: For the conquered Israelites, whose God seemed as far away as the homeland they longed for, the gods of Babylon exalted as superior appear in control.

Move 3: Opening Sentence: The prophet suggests instead that idols are insignificant in

comparison to the power of God.41

Description of the move: This move will describe how the prophet utilizes the prominent akitu festival and the cultic activities therein to assert the supremacy of God.42 The text will be read at this point, with careful attention drawn to the descriptions of first idols and then God.43 In every way, God is superior to idols and his superiority is even asserted at times in which the idols seem most dominant.

Closing Sentence: Even when all evidence appears to the contrary, the power of God makes a mockery of the showy pretense of the idols.

Move 4:38 This background information includes the post-exilic character of Deutero-Isaiah, the nature of the exile an the destruction of Judah, and the connection of gods to the power of the empire, 39 The intent is not to overdrawing the connection but simply to connect the idea of opposition. While the experience of exiled Israel is thankfully foreign to the experience of most Christians, both groups are familiar with experiences in which elements beyond them appear to be in control and the lack of evident solution leaves the difficulty looming even larger.40 Though background information, a description of this festival is necessary to convey the subversive import of the imagery of the pericope.41 The parallel construction of the first sentences of moves 2 and 3 mirrors the direct comparison by means of identical language that is seen in the passage in the contrast between the idols who are carried and God who carries his people.42 Statues of the gods Bel and Nebo were carried along on chariots during the procession of the akitu festival. The prophet takes the carrying of the idols in the parade and employs that image to convey their impotence thereby giving new meaning to this important cultic celebration. 43 The idols are carried, cannot rescue themselves, and cannot answer. God rescues his people and continues to carry them in their “old age” as he did at their birth.

Opening Sentence: And because God is superior his people can trust that he can and will accomplish his purposes.

Description of the move: This move will focus on God’s ability to accomplish his purposes and the faith demanded as a result.44 It will, like the pericope describe the uniqueness of God and the uniqueness of his ability in the situations that face us. The examples used in move 1 of overwhelming situations will be addressed again with possible solutions that God is able to bring.

Closing Sentence: Our faith is in a God beyond comparison who can accomplish his purposes beyond what we are able to accomplish or foresee.

Last paragraph of the conclusion: We like Israel are called to remember the power of God. In the midst of life that can seem a times a procession of problems or burdens to bear, we must trust that God remains faithful from beginning to end. For the forces against us are never greater that the God who is for us, the God who has made, carried, sustained, and rescued us. No matter what the future holds we know that what he has said, that he will bring about and what he has planned that he will do.45

Bibliography: Blenkinsopp, Joseph. Isaiah 40-55: A New Translation with Introduction and Notes.

Anchor Bible 19A. New York: Doubleday, 2002.

Collins, John J. Introduction to the Hebrew Bible, Minneapolis: Fortress, 2004.

Oswalt, John N. The Book of Isaiah: Chapters 40-66. New International Commentary on the Old Testament. Grand Rapids: Eerdman’s, 1998.

Watts, John D. W. Isaiah 34-66 (Revised Edition). Word Biblical Commentary 25. Nashville: Thomas Nelson, 2005.

44 As moves one and two introduced the church to the experience under discussion and set the historical stage, moves three and four follow the flow of the text and the division into two sections, verses 1-7 and the comparison of God and idols in move 3 and verses 8-13 and the command to faith in God’s purposes in move 4. 45 The conclusion intentionally paraphrases verses 4 and 12 in order to end the sermon with the same resonance of the passage itself.

Storing Up by Giving AwayLuke 12:22-34

Rhetorical and theological argument of the text Luke alone records the preceding parable as the basis for the following

instructions and places the instructions about giving to the poor within the context of seeking the kingdom.46 Duplicate vocabulary and themes strongly link 12:22-34 with 12:13-21, and the man’s request and parable are referred to by the “therefore” found at the beginning of the instructions.47 As the background to the instructions, the rich man of the parable serves as a foil for the correct attitude of the disciples. 48

Following the parable, Jesus gives his disciples instructions to the point that those who store up their treasure in purses that do not “wear out” will find that their hearts join it. God’s people are to “seek first the kingdom” and are enabled to do so. In Luke’s gospel, the kingdom is sought by resisting the need to hoard possessions in order to avoid worrying, trusting God to provide since “oij:den oJvti crhvzete touvtwn,” and giving to others instead (12:30). The eternal treasures they are instead to collect are not achieved by dispensing possessions in a manner that reflects kingdom principles of care for the poor. As God was pleased to give the kingdom, the disciples should give their possessions to the “poor,” who in Luke is synonymous with all those disadvantaged or suffering (12:32-33).49

Pericope Choice Rational for Pathways Project The community is composed of people at different economic, educational,

cultural, and social positions. In addition, there seems to be some division between members of the congregation in different social classes.50 This passage notes the inward

46 Much of this passage is also found in 6:19-24. While Matthew gives instructions regarding giving to the poor in 6:1-4, the emphasis of his instructions is the admonition to do so quietly. Orchard, Bernard. A Synopsis of the Four Gospels in Greek. Macon, Ga.: Mercer University, 1983. 47 The preceding parable provides the basis for the “dia; tou:to” introducing the following instructions (12:21-22). The use of “yuxh:” and “favghte” in 12:22 tie the concerns of the crowd to those of the rich man (12:19). Similarly, the contrast between the rich man’s agricultural activity and the birds lack of the same is solidified by the use of “eufovrhsen,” “speivrousin oujde; qerivzousin,” and “apoqhvkh” in both pericopes. (12:16-18, 24). Johnson and Craddock treat the parable and the following instructions as one larger unit. Luke Timothy Johnson, The Gospel of Luke (SP 3; Collegeville; Minn.; Liturgical Press, 1991), 197. Fred B. Craddock, Luke (Int; Louisville, Ky.: John Knox, 1990), 162. 48 The disciples are instructed to stop worrying, seeking provisions, and fearing (12:22, 29, 32). Instead, disciples are to consider the birds and wild flowers, to seek first the kingdom, to sell possessions, to give to the poor, and to make purses that do not wear out (12:24, 27, 31, 33). The social and economic context of subsistence farming highlights the difficulty of these commands. Joel B. Green, The Gospel of Luke (NICOT; Grand Rapids: Eerdmans, 1997), 492.49 “Green, The Gospel of Luke, 494. “Poor” in Luke refers more broadly to downtrodden people, including those who are imprisoned, blind, hungry, hated, persecuted, weeping, and rejected. Joseph A. Fitzmeyer, The Gospel According to Luke (I-IX): Introduction, Translation, and Notes (AB 28; Garden City, N.Y.: Doubleday & Company, 1981), 250. 50 Bruce noted in the case that the committees were comprised mostly of middle class individuals who ran most of the ministries of the church due the greater amount of time available to them for volunteer ministry.

focus often created by focus on “storing up” possessions and as a result instructs Christ’s disciples to “store up” in heaven by “giving away” on earth. As both the description and the theological analysis of the case suggest, a congregational focus on other oriented ethics and attitudes could be beneficial. This passage suggests that the proper attitude toward individual possessions directs the focus to how those possessions can be used for the good of others, thus giving it communal and relational consequences.

Focus statement of sermon: Christ desires for his disciples to demonstrate where their treasure is by ceasing unnecessary worry and instead “storing up” eternal treasure by “giving away” treasure on earth.

Function statement of sermon: To urge all members of the congregation by virtue of their faith in the God who providesto demonstrate where their treasure is by viewing possessions as a means to serve others rather than to preserve themselves

Plot Line of Sermon:We hold most tightly to our possessions when we are afraid of being without them. Thankfully, God’s provision allows us stop our worry and fear. God frees his people to store up treasure in heaven by giving earthly treasure to benefit others.

First paragraph of the introduction:I have two small nieces, a two year old named Ali and a one year old named Kate. It has been fun in recent family gatherings to see their unique personalities really come through, and to see the way their personalities are beginning to resemble their parents just like their looks already do. Kate, the one year old, is at the point where she is imitating everyone and everything, perhaps most especially her older cousin Ali. Any toy Ali has, Kate wants too. Which presents a problem, for Ali is now beginning to understand the concept of personal possessions. As a result, one of her newest words is “mine.”

I feel safe using my nieces as examples here because most small children go through the same process of discovery. And whether or not we remember, all of us adults in the room at some point learned that certain things belong to us. Certain things are our own personal property. At some point all of us learned the words me, my, and mine.51

Move 1

51 The introduction hopes to set the narrative stage for the sermon much as the parable set the narrative stage for the selected pericope. I chose the emphasis on the personal pronouns due to the substantial use of such pronouns in the parable as noted in the exegesis. Personal endings or pronouns are used twelve times in the parable, as well as the five second-person endings and pronouns in his address to his own soul. Only at the conclusion does a second party, God coming in judgment, enter the picture. In Craddock’s words, In his inward focus and the laying up of goods for his own security and pleasure, he has become a fool who “lives completely for himself, he talks to himself, he plans for himself, he congratulates himself.” Craddock, Luke, 163.

Opening Sentence: We hold most tightly to our possessions when we are afraid of being without them.

Description of the move: Noting the subsistence farming lifestyle the original audience, this move will first acknowledge the very real stresses that financial need brings.52 From there it will move toward specific examples of stresses in the current context, pulling on both news items and individual stories. The dominant motif of the move will be fear and worry, which will be repeated in a refrain at the end of each example.53

Closing Sentence: Our fear of what could happen if what we have is taken away or turns out in the end to not be enough, leaves us frantically focused on gaining and keeping what we need.

Move 2: Opening Sentence: Thankfully, God’s provision allows us stop our worry and

fear. Description of the move: After very briefly setting the narrative context, this

move will shift the focus from the difficulties in experience to the promise in the text.54 Next, after nothing the use of visible examples as proof by Christ, current such examples of God’s provision will be provided to further draw the argument into the present.55 These examples can include examples from creation but may also include stories from individuals.

Closing Sentence: Because our heavenly Father both knows what we need and provides those things, we can cease worrying and trust.

Move 3: Opening Sentence: God frees his people to store up treasure in heaven by

releasing possessions to benefit others.56 Description of the move: In order to effectively draw out and apply the counter-

intuitive Lukan emphasis, move three will invite the congregation to apply the principle personally, asking the question “where do our budgets say our treasure is?” The move will carry the financial imagery forward with the suggestion of

52 The social and economic context of the original audience highlights the difficulty of these commands; in a world of subsistence farming, the search for the provisions necessary for life consumes people’s occupations; reading the commands from the perspective of those on the lower end of the economic scale rather than the middle class is necessary for grasping the difficulty in Christ’s words. Green, The Gospel of Luke, 492.53 The command of verse 32, “Do not be afraid, little flock,” informs the motif as it seems specifically name the underlying issue. For a congregation of mixed economic levels in the midst of a financial crisis in which no group entirely escapes the effects, fear will also be an easily recognizable experience. 54 Throughout the discussion of the passage connections between the parable and the instructions will be noted, in order to help solidify the contrast. For a list of the parallel vocabulary, see summary of exegesis. 55 The commands to stop worrying serve as inclusios in verses 22 and 29, bracketing the examples. The beginning and ending of the move likewise serve as inclusios for the examples that dominate the move. 56 The choice of “releasing” is intentional, standing opposite of the “hold on to” of Move 1. The antonyms support the Lukan shift in the text.

new kingdom financial principles, concluding with the assertion that the way we use our money is a kingdom issue just as God’s provision is a kingdom blessing.

Closing Sentence: Freed from worry about their own provision, all of God’s people can demonstrate where their treasure is by using what God has given them for others.

Last paragraph of the conclusion: With the economy dominating the news, we are constantly reminded about how much we have to worry about. The financial future may look uncertain, but the good news today is that in God our future provision is secure. Our heavenly father who knows what we need frees us for a whole new way of looking at our earthly treasures. Our possessions are no longer only what we must have to hold worry at bay. For us, people God has given the kingdom, they are now what we can give away as we seek to store up treasure in heaven. Christ’s final words on the subject still ring true: where your treasure is, there your heart will be also. The question today is “Are you spending wisely?”

Bibliography: Craddock, Fred B. Luke. Interpretation. Louisville, Ky.: John Knox, 1990. Fitzmeyer, Joseph A. The Gospel According to Luke (I-IX): Introduction, Translation,

and Notes. Anchor Bible 28. Garden City: N.Y.: Doubleday & Company, 1981.

Green, Joel B. The Gospel of Luke. New International Commentary on the New Testament. Grand Rapids, Mich.: William B. Eerdmans, 1997.

Johnson, Luke Timothy. The Gospel of Luke. Sacra Pagina 3. Collegeville, Minn.: Liturgical Press, 1991.

Orchard, Bernard. A Synopsis of the Four Gospels in Greek. Macon, Ga.: Mercer University, 1983.

The Model of the MindsetPhilippians 2:1-11

Rhetorical and theological argument of the text Philippians is best identified as “hortatory letter of friendship.”57 Paul’s concern is

that the church “stand firm in one spirit” even in the face of persecution (1:27-30).58 This pericope, following and referring back to those verses with o:un, contains two genres, exhortation and hymn.59 The Christ portrayed in the hymn of verses 5-11 serves as the paradigm for the behavior commanded in verse 1-4.60

Both sections begin with the verb fronew, a term of particular importance in Philippians.61 The term in the context of Philippians means to hold a certain “mindset.”62 Paul is not seeking conformity of thought or opinion but instead an “inward attitude of mind or disposition of will that strives after . . . a unity of spirit and sentiment.”63 Verse one, in which the conditional “if” is more appropriately translated “since,” names the community experience that serves as the basis for the commanded unity-promoting behavior of verse 2-4.64 Verses 3 and 4 also contain descriptions of attitudes or behavior contrary to the goal of “like-mindedness.”

57 This genre is indicated by several elements: 1) it is Paul’s way of being present even while separated, 2) much attention is given to the “affairs” of both sender and recipient, and 3) mutual affection is evident. Gordon D. Fee, Paul’s Letter to the Philippians (NICOT; Grand Rapids: Eerdman’s, 1997), 11. 58 Fee identifies this as the “primary imperative” of the letter. Fee, Letter to the Philippians, 29. Scholars analyzing the letter rhetorically often identify 1:27-30 as the propositio. Bonnie Bowman Thurston and Judith Ryan, Philippians and Philemon (Collegeville, Minn: Liturgical Press, 2004), 39.59 By and large scholarship agrees that verse 5-11 are in fact a hymn. Gerald D. Hawthorne, Philippians (WBC 43; Nashville: Nelson Publishing, 2004), 131. Fee is one notable dissenter. His points are duly noted, and as he believes the section to be simply poetry he does not differ drastically from his appreciation of the elements. For a fuller description of his argument see Fee, Letter to the Philippians, 190ff. Given the weight of evidence and scholarship on this issue, it seems most likely that the verses, though it is impossible to know to what extent they may have been adopted, are in fact an early hymn. Hawthorne, Philippians, 130.60 Ethics taught in the context of Greco-Roman friendship often aimed “to persuade by means of direction toward certain models.” Fee, Letter to the Philippians, 11. While the Christ hymn provides the premier model, Timothy, Epaphroditus and Paul play similar roles in the developing argument.61 The term is used seven times in sum, 1:7, 2:2, 2:5, 3:15, 3:19, 4:2, 4:10 62 Literally meaning “to think,” the verb carries more accurately the idea of developing a particular way of viewing something or “setting ones mind on” something. Fee, Letter to the Philippians, 184.63 Hawthorn additionally notes that an attempt to enforce uniformity of opinion would likely cause more dissension, not less. Philippians, 86.64 Fee, Letter to the Philippians, 177. Hawthorne, Philippians, 22. Key words and phrases describing the appropriate “mindset” include “to; ajuto; fronh:te,” “th;n ajuth;n ajga;thn e’conteV” (referring to paramu;thion ajga;phV), “to; e”n fronou:nteV”, and “tapeinofrosu;nh.” Forms of these words appear again in the Christ him, solidifying the connection between the passages. Thurston correctly notes the counter-cultural promotion of humility as a virtue for in that context “Greek moralists viewed humility as the subservient attitude of the lower-class person.” In her mind, this perception of humility contributed to the need for a substantiating example, in this case Christ. Thurston, Philippians and Philemon, 74.

The hymn describes Christ, the unparalleled model for the behavior described in 1-4, in very poetic language.65 Rather than holding tightly to the equality with God that was his right, Christ “emptied himself” and in becoming human “set himself wholly to seek the advantage and promotes the welfare of his fellows” (2:4).66 As a result, he was “exalted” by God for his act of ultimate obedience seen in his death on the cross (2:8). The Philippian community, therefore, can see in their Savior the humble attitude necessary for a community to remain united in the face of persecution.

Pericope Choice Rational for Pathways Project As the text speaks so powerfully to the self-emptying servant nature of Christ, it contributes in a prominent way to the description of the ethic proposed in the theological analysis of the case. The examples of service of this nature already occurring in the church celebrated in the sermon provide an opportunity to both reinforce that type of service and prompt future expressions of that mindset.

Focus statement of sermon: Christ models the selfless servant mindset that should characterize all members of His church.

Function statement of sermon:To inspire the church to deeper mutual love and service by elevating Christ as the premier model of the selfless servant mindset.

Plot Line of the SermonAs a church we share in the same blessings of faith. We are also called to share the same mindset. Paul reminds us through poetry of the mindset of Jesus, for it is his self-emptying ways that we are called to imitate. , First Paragraph of the IntroductionThere is something powerful about being with people who are like you. Anne of Green Gables referred to those people as kindred spirits, those with whom you share special connection or relationship. You may have found kindred spirits of your own, and in fact, I hope you have. It could be your spouse, or perhaps a parent or child. But there is an equal chance that they aren’t in your family at all. It could be a good friend that you met

65 Due to the large number of hapax legomenon, the vocabulary of the hymn has caused some difficulty in interpretation. Two terms seem most prominent in the discussion. morfh in verses 6 and 7 as a variety of definition possibilities. Perhaps literally rendered best as “form, outward appearance, shape” is the means by which Paul rather metaphorically explains the dual nature of Christ who found first in the “morfh: qeou: and later became human and took the “morfh;n douvlou.” For Christ to be in “morfh: qeou” means that he was equal to God; he therefore was a full participant in both realities. Fee, Letter to the Philippians, 207. The second term causing difficulty is “aJrpagmon.” Two primary suggestions have made for this translation, the root meaning essentially to rob or take by force. The first, leaning more on the word’s origin, suggests the translation “seized.” Thurston, Philippians and Philemon, 73. The second considers the word an “abstract noun, emphasizing he concept of grasping,” as in clinging to. Fee, Letter to the Philippians, 206. The second definition is preferred here.66 Hawthorne, Philippians,132.

somewhere else entirely. And when meeting strangers sometimes you can sense peeking out from behind the newness another kindred spirit waiting to be discovered.

Move 1: Opening Sentence: As a church we share in the same blessings of faith. Description of the move: The move names particular blessings found in the

experience of the community. Examples will include experience of new family, support in times of grief and illness, insight from the wisdom of experience in marriage and family relationships, safe friendships in which to share needs and struggles, encouragement in faith from fellow believers, etc.67 The move will then transition to the blessings found in verse 1 of the text.68

Closing Sentence: In the Philippian church as in our own, the blessings of faith lived out together are evident and rich.

Move 2: Opening Sentence: We are also called to share the same mindset. Description of the Move: As the instructions given by Paul to the community

being with the verb fronevw, the move will clarify that term.69 In discussing the “mindset” consider company mission statements and values and the roll they play in forming company policy.70 The counter-cultural nature of humility will also be discussed using first examples of humility within contemporary understanding in order to convey the different force of the word for the Philippians.71

Closing Sentence: We are all united in shared way of life, a certain attitude that becomes evident most clearly in the way that we act.

Move 3: Opening Sentence: Paul reminds us through poetry of the mindset of Jesus. Description of the move: This move will dwell in the poetry and language of the

text, asserting that Paul uses poetry and hymn because prose won’t suffice.72 To

67 For Bruce, examples should include if possible particular ministries serving the physical and spiritual needs of the community and/or specific blessings he has heard mentioned by church members. 68 The blessings in the text include “encouragement in Christ,” “fellowship with the Spirit,” “comfort of love,” “tenderness and compassion.” The conditional statement serves rhetorical purposes in setting up the requests made by Paul in verse 2. They are, in fact, experienced realities, and will be stated as such in the move. Fee, Letter to the Philippians, 177. Hawthorne, Philippians, 22. 69 This is particularly important because different translations render the word differently, “like-minded” in the NIV, “being of the same mind” in the NASB, “of the same mind” in the ESV, and “agree with each other” in the Message.70 I chose company mission statements primarily because they are a familiar phenomenon and because they are intended to shape company policy much like the fronevw ought to shape Christian behavior.71 “Humility was considered a vice in Greco-Roman culture, a behavior only appropriate for lower class individuals and those in subservient positions. It is therefore a counter-cultural stance and one of sacrifice that is easily lost in the modern connotations of humility. Thurston, Philippians and Philemon, 74. Fee, Letter to the Philippians, 185. 72 Due to the number of available translations of difficult words in the passage, including but not limited to morfh, fronew, and aJrpagmoV, it is essential that attention be given to these issues. An emphasis on the richness of the poetry provides an appropriate opportunity for discussing the equal richness of the language in a way that is more natural that a vocabulary lesson.

facilitate the discussion of the language other familiar poetry and hymns will be used as examples. The emphasis will be on the simplicity and beauty inherent in poetry and abundantly clear in the self-emptying of Christ.73

Closing Sentence: The breathtaking truth is that Jesus Christ, though holding all the benefits due him as God, chose to empty himself of them all in order to serve.

Move 4: Opening Sentence: It is his self-emptying, cross-destined ways that we are called

to imitate. Description of the move: The central image of the move with me that of the self-

less servant. Inspiring and beautiful concretizations observed within the church will be proclaimed anonymously in order to inspire specific types of sacrificial service. Where possible, those concretizations will mirror the blessings of the first move, one goal being to indicate that by serving selflessly we contribute to the experiences of blessing that unite and sustain us.74

Closing Sentence: By sacrificing self in service we begin to adopt the mindset of Christ that leads us into ever-deeper love and commitment to the good of one another.

Last paragraph of the conclusion: We learn our way of life from the one who lived it to the hilt, and who by his sacrificial service on our behalf made possible the fellowship of believers gathered today. We hold before us his life as our model. We enact his mindset by sharing in his service. And we sing the glory of his life, death, and resurrection that ground us in the beauty of his love. For how can we help but be moved?

Bibliography: Fee, Gordon D. Paul’s Letter to the Philippians. New International Commentary on the

New Testament. Grand Rapids: Eerdman’s, 1995. Hawthorne, Gerald D. Philippians. Word Biblical Commentary 43. Nashville: Nelson

Publishing, 2004.

Thurston, Bonnie Bowman and Judith Ryan. Philippians and Philemon. Sacra Pagina 10. Collegeville, Minn.: Liturgical Press, 2004.

73 Discussion of the exaltation of Christ in verses 9-11 is intentionally delayed until move three. Doing so allows for further exposition on the sacrifices of imitating Christ’s behavior to set the stage for the concluding assertion that just as the cross is not the end of the story for Christ the sacrifice is not the end of the story. 74 In drawing these types of parallels the further goal would be to assist the congregation in owning the mutuality and “looking to the interests of others” intended by the passage by presenting cases in which that is already experienced. The concretizations also serve as an opportunity for celebrating the diversity of contributions in the congregation and to celebrate the Christlike behavior of the members already taking place. The emphasis on uniting and sustaining is derived from the placement of the pericope immediately following the propositio.

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