The full gospel
Commentary
There wasn't much sophistication about the preaching of John the Baptist. Today a preacher probably would not gain much acceptance by preaching the way John did.
Once I started a sermon the way John is reported to have done, according to the gospel lesson for today. Without any introductory words, I called out, "You brood of vipers." I gained the attention of the congregation instantly. There was no settling back in the pew to get comfortable. Of course, quickly I explained the words were not mine. I admitted I wouldn't last long if I preached in such a manner. People wouldn't like a preacher who did. I wouldn't either.
The words were from John the Baptist, I explained. Were we willing to invite John to be our guest preacher for this one Sunday?
Obviously, John deeply felt the injustices and corruption of his time. Even though Luke did not retain the quotation from Malachi that was associated with John by Mark (1:2), he preserved the preaching of the Baptist that agreed with it. The way needed to be cleared for the advent of God's Messiah.
In addition, John's specific exhortations accord with the emphasis in the Gospel of Luke on concern for rectifying the condition of disadvantaged people. He evidently knew and felt keenly the sufferings they endured.
At the end of the Lukan passage, verse 17 portrays a harvest that includes burning the chaff and verse 18 summarizes John's message as the "good news" of the gospel. Does "gospel" refer back to the rather remote reference to forgiveness in verse 3? Or is it intended to include all the Baptist preached? The latter is not impossible.
It is true, Paul equated the gospel with the work of Christ in reconciling persons with God (Romans 1:16; Galatians 3:7-9). Yet, Paul too spoke of bearing fruit (Romans 7:4; Galatians 5:22-25).
When we think about the motivations and practices consistent with faith and the gospel, we might prefer the presentation in the lesson from Philippians. There they seem more personal, both in the realization of a person's peace of mind and in relationship with the God of peace. Yet, they are not inconsistent with the concrete examples in John's preaching. In fact, Paul became equally specific at several places.
We are really assessing how fully the gospel encompasses Christian life.
OUTLINE I
A victory song
Zephaniah 3:14-20
A. vv. 14-15. Exultant poetry rings out for "daughter Zion." This personification represents the special endearing relationship of the city with God and helps Christians understand why the terminology has been applied to the church. If the Lord was father, discipline of an erring daughter was to be expected. The removal of judgments would bring the rejoicing, even merriment that the song conveys. When the Lord is recognized as a king who turns away enemies from the city, the poetry turns to the reality of history. It carries the thought of Psalms 47 and 97. The liturgical confession of the Lord's enthronement in Jerusalem expresses trust and joy.
B. vv. 16-18a. The thought is like the book of Judges, where God regularly defends Israel from threatening enemies. As a result and with keen psychological insight, Jerusalem has no reason to become faint with fear. Now, however, it is the Lord who rejoices and sings as at a festival. It is as though God joins in the liturgy.
C. vv. 18b-20. God now speaks in the first person with promises. Perhaps in the liturgy, a priest as a solo voice responded to the choir after it had sung two strophes. The thought reflects a return from exile. Saving the lame and gathering the outcasts is language like Isaiah 40-55. With delivery from oppressors and restoration of fortunes, Jerusalem's shame will be changed to renown among the peoples of the earth. God's salvation has universal significance.
OUTLINE II
Peace, God's and ours
Philippians 4:4-9
A. vv. 4-7. The peace of God. Standing at the end of the paragraph, it is connected with what precedes.
1. "Rejoice" is joined with the phrase which describes a close, continuing relationship with the Lord. Paul has identified the source of the driving delight in Christian life.
2. "Gentleness" carries the connotation of graciousness and forbearance for all associations.
3. "Prayer" and "supplication" are to be so comprehensive that it may be said a believer's whole life is brought before God regularly.
4. "Thanksgiving" is the recognition of God's blessings in whatever circumstances characterize a believer's existence. Since it is to be an aspect of prayer, it is a
dominant element in displacing worry and receiving peace for a person's whole conscious being.
B. vv. 8-9. The God of peace. Whereas peace was a quality of the believer's life in the previous paragraph, now it is a characteristic of God's being. The summary of virtues resembles those in ancient classical writers and shows that the apostle respected the best of non-Christian ethics enough to believe that Christians could agree and work with others to nurture personal morals and an ethical community life. For the Christian, however, there was more. Paul's teaching and example had championed life with the God of reconciling peace.
OUTLINE III
Incendiary preaching
Luke 3:7-18
A. vv. 7-9. Challenge. Having given John's message in general terms of repentance, the account spells this out in fruits of repentance. His metaphors are taken from his desert setting - vipers, stones, barren trees. Vipers represent the diabolical motivations of all too many people. Stones will respond to God's will more quickly than people dominated by pride of birth, ethnic status, religious heritage. Barren trees are needed for fuel. The first reference to fire recalls the imagery of God's judgment in the Hebrew Bible (e.g. Amos 7:4-6). Evil can survive only so long.
B. vv. 10-14. Direction. John championed compassionate concern for the well-being of others. First, he gave examples of sharing. Second, he opposed using a position of advantage for exploitation or self aggrandizement.
C. vv. 15-18. Promise. The gospels contain several references to the people's desire for a new day, the day of the Messiah. But too readily people jumped to wrong conclusions, Today, people are not all that different. In the New Testament church, there was trouble overcoming a fascination with John the Baptist (Acts 19:1-7). Luke prizes the evidence that John is not only subordinate to Jesus, but that his baptism is not Christian baptism. The second reference to fire pictures the spiritual presence and power of God (e.g. Exodus 3:2-4; 19:18) that will come with Christ (Acts 2:3). It is harvest time and that is good news.
Once I started a sermon the way John is reported to have done, according to the gospel lesson for today. Without any introductory words, I called out, "You brood of vipers." I gained the attention of the congregation instantly. There was no settling back in the pew to get comfortable. Of course, quickly I explained the words were not mine. I admitted I wouldn't last long if I preached in such a manner. People wouldn't like a preacher who did. I wouldn't either.
The words were from John the Baptist, I explained. Were we willing to invite John to be our guest preacher for this one Sunday?
Obviously, John deeply felt the injustices and corruption of his time. Even though Luke did not retain the quotation from Malachi that was associated with John by Mark (1:2), he preserved the preaching of the Baptist that agreed with it. The way needed to be cleared for the advent of God's Messiah.
In addition, John's specific exhortations accord with the emphasis in the Gospel of Luke on concern for rectifying the condition of disadvantaged people. He evidently knew and felt keenly the sufferings they endured.
At the end of the Lukan passage, verse 17 portrays a harvest that includes burning the chaff and verse 18 summarizes John's message as the "good news" of the gospel. Does "gospel" refer back to the rather remote reference to forgiveness in verse 3? Or is it intended to include all the Baptist preached? The latter is not impossible.
It is true, Paul equated the gospel with the work of Christ in reconciling persons with God (Romans 1:16; Galatians 3:7-9). Yet, Paul too spoke of bearing fruit (Romans 7:4; Galatians 5:22-25).
When we think about the motivations and practices consistent with faith and the gospel, we might prefer the presentation in the lesson from Philippians. There they seem more personal, both in the realization of a person's peace of mind and in relationship with the God of peace. Yet, they are not inconsistent with the concrete examples in John's preaching. In fact, Paul became equally specific at several places.
We are really assessing how fully the gospel encompasses Christian life.
OUTLINE I
A victory song
Zephaniah 3:14-20
A. vv. 14-15. Exultant poetry rings out for "daughter Zion." This personification represents the special endearing relationship of the city with God and helps Christians understand why the terminology has been applied to the church. If the Lord was father, discipline of an erring daughter was to be expected. The removal of judgments would bring the rejoicing, even merriment that the song conveys. When the Lord is recognized as a king who turns away enemies from the city, the poetry turns to the reality of history. It carries the thought of Psalms 47 and 97. The liturgical confession of the Lord's enthronement in Jerusalem expresses trust and joy.
B. vv. 16-18a. The thought is like the book of Judges, where God regularly defends Israel from threatening enemies. As a result and with keen psychological insight, Jerusalem has no reason to become faint with fear. Now, however, it is the Lord who rejoices and sings as at a festival. It is as though God joins in the liturgy.
C. vv. 18b-20. God now speaks in the first person with promises. Perhaps in the liturgy, a priest as a solo voice responded to the choir after it had sung two strophes. The thought reflects a return from exile. Saving the lame and gathering the outcasts is language like Isaiah 40-55. With delivery from oppressors and restoration of fortunes, Jerusalem's shame will be changed to renown among the peoples of the earth. God's salvation has universal significance.
OUTLINE II
Peace, God's and ours
Philippians 4:4-9
A. vv. 4-7. The peace of God. Standing at the end of the paragraph, it is connected with what precedes.
1. "Rejoice" is joined with the phrase which describes a close, continuing relationship with the Lord. Paul has identified the source of the driving delight in Christian life.
2. "Gentleness" carries the connotation of graciousness and forbearance for all associations.
3. "Prayer" and "supplication" are to be so comprehensive that it may be said a believer's whole life is brought before God regularly.
4. "Thanksgiving" is the recognition of God's blessings in whatever circumstances characterize a believer's existence. Since it is to be an aspect of prayer, it is a
dominant element in displacing worry and receiving peace for a person's whole conscious being.
B. vv. 8-9. The God of peace. Whereas peace was a quality of the believer's life in the previous paragraph, now it is a characteristic of God's being. The summary of virtues resembles those in ancient classical writers and shows that the apostle respected the best of non-Christian ethics enough to believe that Christians could agree and work with others to nurture personal morals and an ethical community life. For the Christian, however, there was more. Paul's teaching and example had championed life with the God of reconciling peace.
OUTLINE III
Incendiary preaching
Luke 3:7-18
A. vv. 7-9. Challenge. Having given John's message in general terms of repentance, the account spells this out in fruits of repentance. His metaphors are taken from his desert setting - vipers, stones, barren trees. Vipers represent the diabolical motivations of all too many people. Stones will respond to God's will more quickly than people dominated by pride of birth, ethnic status, religious heritage. Barren trees are needed for fuel. The first reference to fire recalls the imagery of God's judgment in the Hebrew Bible (e.g. Amos 7:4-6). Evil can survive only so long.
B. vv. 10-14. Direction. John championed compassionate concern for the well-being of others. First, he gave examples of sharing. Second, he opposed using a position of advantage for exploitation or self aggrandizement.
C. vv. 15-18. Promise. The gospels contain several references to the people's desire for a new day, the day of the Messiah. But too readily people jumped to wrong conclusions, Today, people are not all that different. In the New Testament church, there was trouble overcoming a fascination with John the Baptist (Acts 19:1-7). Luke prizes the evidence that John is not only subordinate to Jesus, but that his baptism is not Christian baptism. The second reference to fire pictures the spiritual presence and power of God (e.g. Exodus 3:2-4; 19:18) that will come with Christ (Acts 2:3). It is harvest time and that is good news.
