Category: John - Wittenberg Door Campus Ministry

Eucharist in John

2/23/2023

2/23/23
Scholarly Reflections

LaVerdiere, Eugene. "Chapter Eight: Bread from Heaven: The Eucharist in John's Gospel." Seven: The breaking of the Bread: The Eucharist in the Acts of the Apostles."The Eucharist in the New Testament and the Early Church. Collegeville, Minnesota: The Liturgical Press (Pueblo), 1996, 96-111.

LaVerdiere understands John's Gospel to be based on traditions gathered and collated from sometime in the 50s until its composition in the late 90s. He therefore takes the material to reflect changes that occurred in that early community (LaVerdiere 1996, 112). Jesus is presented as the bread of life who came from heaven. This is unique among the Gospel accounts (LaVerdiere 1996, 113). The symbolic and sacramental images are unmistakable. Amid the symbols, Jesus is active, engaging in symbolic words and actions.

LaVerdiere takes the eucharist as generally being among the presuppositions made by John. His focus is more on its significance than on its existence (LaVerdiere 1996, 114). The images of blood, water, bread, and wine therefore serve as indicators of an underlying eucharistic significance. The more clear passages in John are in John 6, John 13, and John 21, where Jesus feeeds and teaches a multitude, his disciples, and specifically Peter, James, and John (LaVerdiere 1996, 115).

LaVerdiere takes John, as with Paul, the Synoptics, and Acts, to be a response to "concrete situations" here, in the Johannine community (LaVerdiere 1996, 116). However, he takes John to have developed and to reflect multiple levels of change over time (LaVerdiere 1996, 117). He discusses a number of discourses, after the Last supper, which he takes to be farewell discourses but which speak to different challenges within the life of Christians. Yet, there is a constant and enduring emphasis on Jesus, the Word of God who became flesh and who satisfies our needs (LaVerdiere 1996, 118).

LaVerdiere describes John's eucharistic theme by discussing John 6 in some detail (LaVerdiere 1996, 119ff). Christ feeds a large crowd in a miraculous act. He identifies himself as the one who gives bread, and thus life, to the people. It strikes LaVerdiere as odd that Jesus distributes the bread, but that John does not mention his breaking the bread. However, the bread is borken into fragments by the time it is cleaned up (LaVerdiere 1996, 120). Though we are not told the significance of the difference, it was told this way consciously. The apparent interruption in the narrative by Jesus' walking on water serves to describe Jesus' sovereign power. The teaching, resumed the next day, is of Jesus as the bread of life (LaVerdiere 1996, 123). He effectively emphasizes that he is the only eternal nourishment, and is essential to his disciples.

John's Gospel as Historical Writing

12/2/2022

12/2/22
Scholarly Reflections

Bauckham, Richard. "Historiographical Characteristics of the Gospel of John." New Testament Studies 53 (2007), 17-36.

Bauckham observes that within Johannine scholarship there is a temptation to make a sharp distinction between history and theology, and to treat John's Gospel as a work of theology which takes little or no interest in history (Bauckham 2007, 17). Bauckham attempts to deal with the question by considering whether the work fits into the broader category of historiography. While the Gospels have recently been broadly considered to belong to a biographical genre, they may fit into that category less well than into the category of history. Bauckham notes that about the time of the first century, historiography had been developing an interest in biographical details (Bauckham 2007, 18). Bauckham moves on to evaluate John's Gospel in terms of important characteristics of historical writing.

Topographical and other geographical concerns are a salient feature of historical writing. John's Gospel provides numerous topographical references (Bauckham 2007, 20). While there is some doubt about some of the references, John does appear to have known the territory where the events of the Gospel took place. He writes as someone who is well informed on these matters. Further, an attempt to see the topographical material as uniformly theological in its importance becomes forced and difficult to maintain (Bauckham 2007, 21). Further, Bauckham notes that while John's Gospel records fewer distinct events than do the Synoptics, he has a large number situated at places not recorded in the Synoptics. Yet they tend to have relatively precise locations. This further suggests historical writing (Bauckham 2007, 23).

John's Gospel also has clear time indicators, mostly centered around Jewish festivals but also a week with counted days at the start and end of the events (Bauckham 2007, 24). The dating in John is more precise than in the Synoptic Gospels. While biographical writing frequently provides some chronology, it is normally more topical. This is the recognized pattern of the Synoptics, but not of John (Bauckham 2007, 25).

Bauckham freely concedes that John's Gospel is highly theological in nature. Yet he sees that theology to be rooted in an historical account, for the most part (Bauckham 2007, 25). Biographies, especially those of philosophers or teachers, normally do not emphasize topography or chronology to any great extent, as John's Gospel does. Bauckham explains, "The Johannine Jesus, however, is not primarily a teacher. His teaching is ancillary to his deeds"

Jesus The True Prophet

12/1/2022

12/1/22
Scholarly Reflections

Akagi, Kai. "The Light from Galilee: The Narrative Function of Isaiah 8:23-9:6 in John 8:12." Novum Testamentum 58 (2016), 380-393.

Akagi considers the context of John 8:12 in the overall flow of chapters 7-8 and concludes that it uses an allusion to Isaiah 8:23-9:6, in the Septuagint numbered 9:1-7, to answer the objection of John 7:52 (Akagi 2016, 380). He briefly surveys interpretations which have suggested the verse as an allusion to some external source. The imagery of light and darkness is very common in the Old Testament and is not uncommon in early Christian sources. However, a purpose for placement at 8:12 has not been widely studied (Akagi 2016, 382).

Akagi observes the Pericope Adulterae, which he considers a later insertion, may obscure the context of verse 12 as a continuation of the material found in John 7 (Akagi 2016, 383). 8:12 may easily be understood as recalling the language of Isaiah 9:1 and, when the Isaianic context is taken into acount, make a strong argument for Jesus' identity as the Davidic Messiah who needs to come from Galilee. Akagi surveys a variety of commentaries and articles which suggest the relationship but fall short of affirming it (Akagi 2016, 384). John's frequent use of Isaiah may strengthen the case for an allusive statement (Akagi 2016, 385).

In John 7:52 the Pharisees had asserted that no prophet arises from Galilee (Akagi 2016, 387). Akagi consiers how parts of 8:12 could be more easily understood if the verse is seen as an allusion to Isaiah. The words "then again" are well seen as referring to some event or statement being continued. This would logically include the statement of the Pharisees (Akagi 2016, 388). Yet Akagi finds many commentators who do not identify a connection. The scorn of the Pharisees for Galilee is striking to Akagi. Therefore he considers it likely to influence other statements in proximity to the end of John 7 (Akagi 2016, 389). Al allusion to Isaiah and the need for the Messiah to come from Galilee both erodes the credibility of the Pharisees' argument and reinforces the role of Scripture in affirming Jesus as the Messiah. Jesus' opponents demonstrate that they don't understand the Scriptures (Akagi 2016, 390).

In sum, Akagi finds that John is identifying Jesus not only as a prophet, but "the" prophet, the coming Messiah. This knowledge eludes the Jewish leaders, but it is made known in the Gospel (Akagi 2016, 391-392).

A "Friend" of God

11/30/2022

11/30/22
Scholarly Reflections

Theophilos, Michael P. "John 15.14 and the ΦΙΛ- Lexeme in Light of Numismatic Evidence: Friendship or Obedience?" New Testament Studies (2018), 64, 33-43.

Theophilos observes that literary commentary related to John 15:14 may see tension between the concept of friendship and the expected obedience. At issue is "whether φίλος is intended to highlight the emotional dimension of intimacy or a sense of obligation within the context of John 15 (Theophilos 2018, 34). Theophilos approaches the question by means of a survey of inscriptions on coins.

A common interpretive tradition, which guides the definition in BDAG, is that friendship is distinguished from servitude due to its emphasis on relational intimacy rather than obedience (Theophilos 2018, 34). Yet since the 20th century scholars have recognized that friendship regularly results on some level of compliance, and that this is particularly the case as stated in John 15:14. Friends may be called upon to obey, espeically if they are friends of God and God is calling for obedience (Theophilos 2018, 35).

To illuminate the concept of friendship, Theophilos draws on numismatic evidence. The inscriptions on coins typically are indicative of a substantial difference in wealth and power. Even kings would have friends who served them. Some of these patron-client relationships are made clear on coins. Lesser rulers would identify themselves, for instance, as a "friend to Caesar." Theophilos sees this as a way a ruler could legitimize his reign (Theophilos 2018, 37). The parties involved did not need to have a particular personal friendship, but there was always an element of obligation. Theophilos notes that Tacitus and Strabo are aware of people who are claimed as friends to the emperor because of friendship with some of his governors (Theophilos 2018, 38).

Theophilos goes on to cite coins with inscriptions indicating friendship with various leaders. He concludes not only that obligation to anotehr was included in the concept of friendship, but also that the vocabulary used on coinage is consistent with that in John 15:14. It would be a natural assumption that Jesus' friends would owe him obedience (Theophilos 2018, 43).

Misunderstanding the Mystery

11/29/2022

11/29/22
Scholarly Reflections

Caneday, Ardel. "The Word Made Flesh as Mystery Incarnate: Revealing and Concealing Dramatized by Jesus as Portrayed in John's Gospel." Journal of the Evangelical Theological Society 60/4 (2017), 751-65.

Caneday follows up on an essay in which D.A. Carson details "sixteen occasions when Jesus's disciples failed to understand about him prior to the cross and resurrection and their coming to understand after his resurrection" (Caneday 2017, 751-752). Carson's contention was that the misunderstandings are an important feature of John's Gospel and that they point to a development in the way Christians would read Scripture after the resurrection (Caneday 2017, 753). Caneday sees this as evidence that John, without using the term "mystery" is treating the theme of mystery in a sophisticated way by showing the change in understanding Scripture before and after the resurrection (Caneday 2017, 753).

Caneday goes on to consider Jesus' sign at the wedding at Cana of Galilee. Of great interest here is the statement of Jesus that his time has not come. Caneday observes that such a statement in John routinely refers to Jesus' death (Caneday 2017, 754). While at the time the disciples would not have recognized the significance of the parabolic aciton, the discioples would eventually have understood the symbolism at work. At the time, they believed on Jesus because it showed his glory. Yet Caneday, along with others, would take the "sign" to refer to some deeper meaning which may not have been apparent. This is also the case in chapters 5, 6, 9, and 11 (Caneday 2017, 755). Here there are themes of purification as well as a strong reference to a bridebroom. This would suggest the themes which would be understood later by disciples but may have gone unobserved at the time of the events (Caneday 2017, 757).

Jesus' cleansing of the temple was another instance of an act bearing hidden meaning. In 2:18 the temple authorities don't even recognize that Jesus has done a sign (Caneday 2017, 758). Jesus' additional offering for the destruction of the temple of his body eludes the priests as well as his disciples. They did not understand until after the resurrection, according to 2:22 (Caneday 2017, 759).

Caneday moves on to consider the specific interaction of Jesus and Nicodemus as an example of a dialog in which Jesus presents an analogy of a heavenly reality (Caneday 2017, 759). Caneday takes Nicodemus' curiosity to be of an official nature, as a representative of the Sanhedrin seeking greater understanding. Nicodemus does not understand the extent of Jesus' claims. Jesus, referring to Nicodemus as "a teacher of Israel," shows him that he is failing to see the presence of God (Caneday 2017, 760). In short, Jesus is God, in Nicodemus' presence. Caneday notes that the same revelation is present in Jesus' interaction with the Samaritan woman in chapter four (Caneday 2017, 761). Jesus' signs and statements thus serve at least a dual purpose. They reveal God's glory and grace, and they point to a greater, heavenly reality. The greater reality is regularly misunderstood or ignored (Caneday 2017, 762).

Caneday finally finds Jesus' revelation of heavenly things in his conflicts with the Jewish opponents. Especially in acts of bringing sight to the blind, John shows Jesus as delivering spiritual sight to those who believe him, but leaving his opponents in their blindness (Caneday 2017, 762-763). In numerous instances John has Jesus speaking on multiple levels, but his listeners recognizing only one level, the earthly one.

Caneday concludes that, while the contemporary audience of Jesus was largely unable to perceive that Jesus was speaking on multiple levels, the early Christians who used texts such as John's Gospel were able. The mystery of the Gospel is present, and even central in John, though it is veiled. At some point, it became clear to the Christian community (Caneday 2017, 765).

Exclusivity and Mission in John 8

11/28/2022

11/28/22
Scholarly Reflections

Dube, Zorodzai. "Discursive investigation into John's Internalised Spirit Identity and Its Implication." HTS Teologiese Studies 72 (1) 2016, a3113.

Dube evaluates ethnicity and inclusion based on John 8:44-47 (Dube 2016, 1). In the passage he finds a description of a relatively closed and limited ethnic group. Here, Jesus describes "the Jews" as living in a state of unbelief which results in their being children of the devil. Dube concludes that John understood the Jews as evil outsiders who deserved no place in the community. Truth does not enter the "insider" community, it flows from the inside out. The understanding of community brings Dube to think of the racial and ethnic discrimination he has seen in South African history (Dube 2016, 2). He therefore questions whether it is possible to overcome the identities which are understood as negative by an "insider" group. In his conception, South African society has not made such a shift.

Dube notes that there is debate as to whether the community of John, likely Ephesus, was primarily exclusive. His opinion is that it was an exclusive community which, based on statements such as those of 8:44-47 and the paraclete sayings in chapter 17, would not freely embrace outsiders. Other commentators have found in John a relatively robust view of mission to the "outsiders," as Jesus commissions his disciples to reach their world. Dube considers this a weak way to read John, as it emphasizes what he would consider to be a theological reading of the community in a missional manner rather than dealing with ethnic conflicts rooted in the Johannine community (Dube 2016, 3).

Dube goes on to discuss the social conflicts he perceives in John's Gospel. The ideal community is to associate with Jesus, the true prophet. As it does so, Dube sees a requirement that people become "true Jews" who follow Jesus (Dube 2016, 3). In his mind, this is a(n) (illegitimate) disenfranchisement of the "outside" group. They become irredeemable children of the Devil.

Dube moves on to consider the implications of a society which is divided into various identity groups, such as his native South Africa (Dube 2016, 4). He sees it as inherently hostile to those who are identified as "outsiders" and who are treated as irredeemable. He sees labels in John such as "the Jews" as discriminatory and divisive.

What Does Holiness Look Like?

11/25/2022

11/25/22
Scholarly Reflections

van der Merwe, Dirk. "Conceptualising Holiness in the Gospel of John: The Mode and Objectives of Holiness (part 1)." HTS Teologiese Studies 73 (3) 2017, a3421.

Van der Merwe investigates terminology used to describe holiness in John's Gospel so as to evaluate the overall concept as used in John. He reviews use of the adjective ἱερός, indicating sacral purity and a state of being worthy of reverence, ὅσιος, indicating a relationship to divine command and human obedience (van der Merwe 2017, 1), and ἅγιος, indicating a duty to worship a holy thing (van der Merwe 2017, 2). By his analysis, ἅγιος, the only one of the three adjectives used in John, refers to the holiness of the persons of the Godhead. Van der Merwe thus evaluates first "the theological environment…(then) the code of holiness and lastly the objectives for holiness in the Gospel of John" (van der Merwe 2017, 2).

Van der Merwe evaluates in turn passages in John's Gospel in which the ἅγι… word group is used, including John 17:11 (van der Merwe 2017, 2), where the holiness of God protects and unfiies His people; John 6:69, where Jesus is identified as the holy one belonging to God (van der Merwe 2017, 3); John 1:33, 14:26, and 20:22, where the Holy Spirit makes God's people recognizable and directs them to Jesus, equipping them to carry on Jesus' work (van der Merwe 2017, 4); and 10:36 and in chapter 17, where, using the verb form, Jesus expresses the consecration of himself and his disciples for their mission (van der Merwe 2017, 4).

Building on his concept of the holiness of God, van der Merwe finds a code of holiness for Jesus' followers articulated in John 17:20-23 (van der Merwe 2017, 5). The code is signified by repetitive language which refers to unity. In the passage, the holy unity of the Godhead is used to extrapolate the unity as the necessary characteristic of the disciples. The necessary unity of the Father and the Son is critical to John's Gospel and serves as a sign of holiness (van der Merwe 2017, 6). Christians take on unity with one another as they take on the character of the unified, holy God who dwells in them.

The specific actions of hiliness are not spelled out in John 17. However, van der Merwe evaluates the actions involved in positive interactions between Jesus and his disciples throughout the Gospel so as to see objectives which may exist in the sanctification process (van der Merwe 2017, 7). The objectives he reviews are ἵνα clauses ("so that"). He catalogs unity (17:20-23), loving obedience (15:9-17), bringing light to the world (1:9) (van der Merwe 2017, 8), and revealing the glory of God (17:4).

Van der Merwe thus concludes that, in John's Gospel, the unity of Christians is derived from the unity of the Godhead and results in Christians participating in the work of bringing that unity, and thus God's holiness, to their world.

Considerations of John 6 and Eucharist

11/24/2022

11/24/22
Scholarly Reflections

Heilmann, Jan. "A Meal in the Background of John 6:51-58?" Journal of Biblical Literature 137:2 (2018), 481-500.

Heilmann considers whether there is a eucharistic intention in John 6:51-58 or whether the eucharistic interpretation was read into the passage at a later time. He argues that "the passage refers in more general terms to the universal human practice of eating and drinking" (Heilmann 2018, 482).

In the 1990s a new interpretation of eucharistic passages arose, in which scholars attemt to distinguish between the discourse and the actual practice of meal rituals (Heilmann 2018, 483). The narratves are taken not to represent the practice but to provide some sort of typology. Heilmann asserts that the meal rituals in Christian practice are not known to include the Words of Institution as part of the meal prayers until the prayer from the 4th century Apostolic Tradition (Heilmann 2018, 484).

Based on this view, Heilmann considers the specific eucharistic ritual to have been absent at the time of composition of the Fourth Gospel (Heilmann 2018, 485). The absence of an institution narrative in John could rurther reinforce the idea that no eucharistic celebraion existed in the experience of the evangelist. Therefore, Heilmann takes the eucharistic overtones in John 6 to be anachronistic (Heilmann 2018, 486).

Heilmann evaluates John 6 on the level of metaphor. In verse 27 Jesus introduces the discourse, then he identifies himself as the Bread of Life in verse 35 (Heilmann 2018, 487). The metaphors, rather than being centered on the food, focus on the act of eating. The eating is what brings eternal life (v. 51). Heilmann concludes that the act of eating has to do with receiving and believing that Jesus is the Word incarnate. Heilmann observes that the concept of eating and drinking as receiving messages appears also in secular literature (Heilmann 2018, 489).

The language of John 6:51-58 is relatively concrete. Heilmann notes that this leads many exegets to see the passage as sacramental, not metaphorical (Heilmann 2018, 489). Heilmann, however, doe snot think the language necessarily precludes a metaphor. The verbs used are sometimes present in metaphoric passages. Further, the cultic meals which are theorized as parallels to John 6 cannot be proven to have been in operation (Heilmann 2018, 490). A literal reading appears to represent a cannibalistic motif, but understanding the passage metaphorically takes off the offensive edge and allows for a focus on the reception of Jesus by faith (Heilmann 2018, 491). In the end, Heilmann sees the flesh and blood given to be the teachings of Jesus which equip one for eternal life. This is consonant with sharing in Jesus' sufferings and taking on a life based on His words (Heilmann 2018, 493).

Heilmann next considers the history of reception of John 6:51-58. He asks if it has been understood metaphorically and in what contexts (Heilmann 2018, 494). While there are suggestions of a meal practice, particularly in the proximity of feeding the multitude, Heilmann takes the statement of "giving thanks" to be a commonplace idea not necessarily connected with a sacramental ritual. The specific teaching of the Bread of Life, in fact, does not happen in close connection with the meal, but later, in a synagogue (Heilmann 2018, 495). Further, Jesus' statements in passages where he is misunderstood are typically to be understood metaphorically. Here, the pattern is followed. Jesus makes statements which are questioned, then Jesus makes a further explanation, not deviating from the original statement (Heilmann 2018, 496). The end result of the discourse is that the twelve disciples remain with Jesus, receiving His words. Heilmann finds this understanding represented in the early history of interpreation as well (Heilmann 2018, 497).

Heilmann closes by noting that Ignatius' reference in Eph. 20.2 does not necessarily speak of a sacrament but rather of the unity of Christians (Heilmann 2018, 499).

Bodily Resurrection

11/21/2022

11/21/22
Scholarly Reflections

Strawbridge, Jennifer. "How the Body of Lazarus Helps to Solve a Pauline Problem." New Testament Studies (2017) 63, pp. 588-603.

1 Corinthians 15 offers a detailed description of the resurrection of the dead. Strawbridge observes that Paul's reference to the body in the resurrection as a "spiritual body" (15:44) has been taken in opposition to the hope of a bodily resurrection (Strawbridge 2017, 589). At issue to Strawbridge is the type of body which will be present in the resurrection. This is not entirely clear based on Paul's language.

Strawbridge notes there is a wide variety of interpretations attached to the concept of flesh and blood, and especially as detailed in 1 Corinthians 15:50-58 within early Christian commentary (Strawbridge 2017, 590). In particular, Strawbridge notes the rise of Gnostic texts, which would distance the Christian life from physicality in the resurrection (Strawbridge 2017, 591). In the Gospel of Philip, the physical resurrection is the body and blood of Christ which hcas been received in communion. John 6, then, refers to a spiritual resurrection of the Christian, who will be clothed in the flesh of Christ.

Counter to this view, Irenaeus sees the description of 1 Corinthians 15 as a very literal bodily resurrection, but a denial of "flesh and blood" as that which rejects God's Spirit (Strawbridge 2017, 592). Tertullian likewise takes Paul's use of "flesh and blood" to be something more than its face value. He sees it as that which is done in a fleshly, i.e. non-spiritual manner (Strawbridge 2017, 593).

Strawbridge observes that numerous early Christian authors refeerred to Jesus' raising of Lazarus as a means to interpret Paul's teaching about the resurrection (Strawbridge 2017, 594-5). Though Lazarus, once resurrected, did die again, the verbs used to describe his resurrection create a strong parallel between his resurrection and that of Jesus. The substantive issue was thus the bringing back to life of a dead and decaying human body. The time period was sufficient to know that this was no kind of a resuscitation. It differed in this from the accounts of Jairus' daughter or the widow's son (Strawbridge 2017, 596).

Strawbridge goes on to describe, in turn, the arguments of Irenaeus, Tertullian, and Augustine as they affirm a bodily resurrection based on Lazarus, despite the language of a spiritual resurrection based on 1 Corinthians 15 (Strawbridge 2017, 596ff). Irenaeus argues that the flesh and blood of Christ is proof of his humanity, and that his healing of people's bodies demonstrates their value (Strawbridge 2017, 597). The raising of Lazarus bodily from the dead indicates the value Jesus puts on the body, which will later be raised in an incorruptible form. This is thus an important element in our understanding of the resurrection (Strawbridge 2017, 598). Tertullian understands the flesh to be inseparable from the soul. Therefore, a spiritual resurrection without a body is incomplete (Strawbridge 2017, 599). The resurrection thus is of body and soul together. Paul teaches the unity of body and soul. To use 1 Corinthians 15 as a means of separating body and soul is therefore illegitimate (Strawbridge 2017, 600)., Augustine likewise believes that the body must be raised. However, he takes Lazarus and his smell of decay to indicate the spiritual state of sin, out of which we will be raised (Strawbridge 2017, 601). The flesh will be purified and made spiritual.

Strawbridge concludes that early Christianity, though having a commitment to a spiritual resurrection, also affirmed a bodily resurrection, and tended to look to John 11 and Lazarus to articulate the raising of the body and spirit (Strawbridge 2017, 603).

John 4 and Gender Politics

11/18/2022

11/18/22
Scholarly Reflections

Baron, Eugene. "Dancing with Jesus as the Incarnate Male 'Missionary' Conversant: A Homeless Group's Reading of John 4 in Dealing with Gender-Based Violence." Verbum et Ecclesia 40(1), 2019, a1912.

Baron evaluates the interactions of Jesus and the Samaritan woman in John 4 through the lens of a power encounter of South African patriarchy and the context of sexual abuse (Baron 2019, 1). In this article, patriarchy is understood as a probem which has been unfortunately contributed to by the church. It leads naturally to gender-based violence. He refers repeatedly to the works of Pilley, who describes instances of abuse which are covered up by a desire for women to be submissive and virtuous (Baron 2019, 2). This interpretation of biblical categories would appear to line up with his understanding of patriarchy in the church.

Baron's thesis is that a traditional interpretation of John 4 views the woman as inherently inferior to Jesus in status and social position, and that the relationship can be described as a dance (Baron 2019, 2). The rhetorical effect of the interactions is similar to the impression given by a series of carefully choreographed dance movements. It intends to place our attention on the scene in a particular way.

Baron gathered a group of homeless people to engage in a Bible study of the passage, using a method identified as "Contextual Bible Study" developed by West (1993) (Baron 2019, 3). The group of about 18 participants was divided into three subgroups and responded to four questions: "How does the text help us to deal with gender-based violence? What is the problem in the text? What is the text about? Who are the characters and what role does each play in the narrative?" (Baron 2019, 3). Baron reflects on the answers in order. He emphasizes theological authors who do not hold to what he undestands as a patriarchal view, then compares their answers with the answers of the homeless community.

The theologians Baron interacts with tend to focus on the power dynamic by which a man might use a location such as a well to meet a woman and win her as a bride or otherwise takes advantage of her. Jesus initiates the interaction by asking for a drink. He further affirms her correct statement that she has not been sexually exclusive in her relationships (Baron 2019, 4). The woman is knowledgeable about her religion as well as about Judaism, thus she is able to enage with Jesus in intellectual discourse. However, some theologians see Jesus' act of correcting her theology as an act of patriarchal oppression (Baron 2019, 5). While some deny that the passage is about gendder, others do affirm it (Baron 2019, 6). The very language Baron uses describes his endorsement of the passage being focused on gender roles.

Counter to the views of the selected theologians, the homeless gorup identified Jesus as showing respect and acceptance of the woman. His work was heroic in that he was sent by God and brought salvation to the woman(Baron 2019, 7). The researchers had to work to get agreement that the woman played a significant role or to vie the woman's role as messenger in similar terms to Jesus' role. baron takes this to be because Jesus is a man. The homeless group tended to see Jesus as more concretely in charge of the course of the discussion than did the theologians (Baron 2019, 8). The homeless group also considered the woman to show a "carnal mind" (Baron 2019, 8). This is disturbing to Baron, who observes that a request for water is also carnal. The homeless group was very hesitant to see the encounter as a move for male domination.

Baron lays his cards on the table when he says, "Patriarchy has always been the cause of the relegation of women to an interior position. This is seen in the way especially male theologians, and a large section of the homeless people, would interpret the text in question (Baron 2019, 8). He sserts that his interpretation is correct and that other interpretations are harmful. Baron's conclusion is that in their interpretation, the homeless people, themselves oppressed, took on the role of oppressors. They saw the male character as more powerful, and therefore endorsed "gender-based violence" (Baron 2019, 9). Baron sees this as a negative social outcome, to say the least.

Entering into the Gospel

11/17/2022

11/17/22
Scholarly Reflections

Van der Merwe, Dirk. "The Divinity of Jesus in the Gospel of John: The 'lived experiences' it fostered when the text was read." HTS Teologiese Studies 75(1), 2019, a541

Van der Merwe understands the Gospels as an attempt to describe Jesus from different perspectives. In John, we are presented with the Jesus who people realize to be the eternal Word of God, though entirely human (van der Merwe 2019(2), 1). Van der Merwe asks how a reader is brought into the experience of the divine by reading in John.

Active participation in reading a text may effectively draw a reader into the thought world of that text, resulting in an appropriation of some experience on a personal level (van der Merwe 2019(2), 2). The actual present orientation of the reader is pulled into the past events and, in some way, the reader experiences what is described in the text. Repeated experience with such a text results in entering into its world more easily and fully. At some point, then, van der Merwe says, we have new experiences "when the experiences that have been stored are restructured" (van der Merwe 2019(2), 2). A new kind of spirituality emerges.

This article reviews several "forms of speech" (van der Merwe 2019(2), 2) which are used in John to draw a reader into the text. The first form of speech van der Merwe describes is comparative language (van der Merwe 2019(2), 3). For instance, John compares Jesus with Moses, tents are compared with our earthly lives, and God's presence in the Tabernacle is compared with Jesus' presence among us. Van der Merwe argues that experiencing Jesus in the terms of comparisons John uses results in veneration of Jesus.

A second form of speech commonly used in John is dualistic language, in which contrasting categories are formed (van der Merwe 2019(2), 3). A prominent dualistic pttern is that of descent and ascent. In John's Gospel it becomes on of the primary ways we can recognize Jesus as bearing a different nature and history from other humans (van der Merwe 2019(2), 4). Van der Merwe takes the dialectic language to create tension within the reader, which, in turn, leads to an experience of Jesus' divinity as described in John.

Third, van der Merwe finds John to use "formulas of immanence" (van der Merwe 2019(2), 4), word clusters which emphasize the unity of the Father, the Son, and the disciples. Of these, van der Merwe discusses four. John repeatedly refers to a comparison in terms of "just as." for instance, in John 15:9, "Just as the Father has loved me, so I have loved you" (van der Merwe 2019(2), 5). These comparisons can draw the reader in and create a desire to imitate Christ. Another concept frequently used in John is that of following Jesus. Jesus' divine presence is discovered by having him guide his disciples through life. This guidance further brings his followers into his command to "abide in me" (van der Merwe 2019(2), 5). Fourth, language which repeatedly shows Jesus as obedient to the Father may draw his followers into a relationship characterized by obedience themselves (van der Merwe 2019(2), 6).

Careful reading of a tet may draw readers to experience the different features of the text for themselves. The expreessions of John "stimulate emotions and prompt feelings to create an exciting Johanine narrative" (van der Merwe 2019(2), 6). The narrative brings events to the reader in such a way as to enable the reader to enter into the lives and events themselves. The identity of Jesus as the Son of God, as well as his experessions of desire to adopt others into God's kingdom call the reader to enter into rebirth (van der Merwe 2019(2), 7).

Van der Merwe observes that entry into a Gospel text operates in two directions. We retain information which we have read (retention), and we anticipate additional circumstances or outcomes (pretension) (van der Merwe 2019(2), 7). When reading the accounts in the Gospel, we not only learn about the past, but we also speculate as to the future actions of God.

One important way in which van der Merwe sees us entering into retention and pretension is as we are exposed to the titles of Jesus (van der Merwe 2019(2), 8). The names and titles of Jesus are considered important in describing his character and prioritis. Van der Merwe reviews four titles of Jesus - "Logos, Messiah, Son (of God) and Son of Man" (van der Merwe 2019(2), 8). Logos, as used of Jesus, emphasizes his pre-existent nature. John 1 uses the term four times, each time in a description of eternity. As the Logos Jesus is described as God, the creator, and the one who reveals things to us (van der Merwe 2019(2), 9).

Jesus is also described as the Messiah, who descends from David and takes on a role as a kingly deliverer (van der Merwe 2019(2), 9). John adjusts some presuppositions we might have about a Messiah by presenting Jesus more as a spiritual than a political deliverer.

Jesus as the Son of God is a clear claim to divinity, one which "is expressed over a hundred times in John" (van der Merwe 2019(2), 9). Jesus is clearly presented as having a unique relationship with the Father. It is distinctive in his fellowship as well as in his working relationship with the Father. Van der Merwe asserts that by the end of their reading, "the readers realized that they have actually experienced God. They have experienced his involvement in their lives when they have become part of the text and examined their lives" (van der Merwe 2019(2), 10).

John calls Jesus the "Son of Man" 13 times (van der Merwe 2019(2), 10). The usage may show some dvelopment when compared with usage in the Synoptics. Van der Merwe thinks the phrase is used to draw other appellations of Jesus together. The Son of Man is the one who descends and ascendds. He is the one who is able to speak and do as the Father equips him. He is the one who will be lifted up in the last day. Van der Merwe again emphasizes that the reader enters into the experience of the glory of Jesus, the Son of Man (van der Merwe 2019(2), 11).

Van der Merwe sees another way in which readers experience Jesus as the fact taht John omits some information. For instance, he never tells how Jesus appeared to his disciples after the resurrection (van der Merwe 2019(2), 11). Filling in the information gap is a way we experience Jesus. Further connections are made for the readers as John uses large amounts of Old Testament materials. These association Jesus and the disciples with their Old Testament antecedents (van der Merwe 2019(2), 12). The goal is that the reader should make the same conclusion as Thomas i nJohn 20:2 - that he is his Lord and God.

God's Fellowship with Himself

11/16/2022

11/16/22
Scholarly Reflections

Van der Merwe, Dirk. "Divine Fellowship in the Gospel of John: A Trinitarian Spirituality." HTS Teologiese Studies 75(1), 2019, a5375.

Van der Merwe notes early Christianity was characterized by both monotheism and worship of Jesus from the very beginning (van der Merwe 2019, 1). The devotion to Jesus within the context of monotheism was a striking development. In John's Gospel (5:23), the Son is to receive reverence just as the Father. Van der Merwe notes that the four canonical Gospels feature different characteristics of Jesus (van der Merwe 2019, 2). Rather than being in competition with one another, teh accounts can well be seen as complementary.

In John, van der Merwe finds the Father, Son, and Holy Spirit to function as a familia Dei (van der Merwe 2019, 2) in unity. The account of John emphasizes this unified familial culture, then applies the same sort of culture to Christians in general.

John's Gospel routinely uses singular terms for God (van der Merwe 2019, 2). Yet the Father is prsented as God, so is the Son. When people are born again, an act of God, it is the Spirit of God working. The three persons in the familia Dei work in unity, but sometimes in different roles. This interaction (perichoresis) describes just one God in Trinity.

Van der Merwe continues by describing the persons of the Trinity as we find them in John's Gospel (van der Merwe 2019, 3). God the Father is referred to as "father" about 120 times and simply as "God" 108 times. This indicates the distinction between Father and Son. Jesus refers to God as Father to emphasize the exclusive role he has as the only Son. The Holy Spirit also plays a prominent role in John's Gospel. He normally articulates or reveals the person of Jesus and speaks of divine activity. He is clearly a particular person (van der Merwe 2019, 4), who engages in his own actions. Jesus promises to send the Holy Spirit to his disciples when he ascends to the Father. This provides the presence of God even when Jesus has left his disciples. Van der Merwe further sees that the Holy Spirit delivers the gifts of God to the disciples, demonstrating that they are not without God (van der Merwe 2019, 5).

In John's Gospel, one of the actions of Jesus is to pass life on to those who believe in him (van der Merwe 2019, 5). This is his divine prerogative. Interaction among the persons of the Trinity is further illustrated as the work of the Holy Spirit is to make Jesus known and to draw people to Jesus (van der Merwe 2019, 6).

Van der Merwe further identifies God's love for the Son and his children as a striking characteristic of God in John's Gospel (van der Merwe 2019, 6). This love results in the Father committing many works into the hands of the Son. The Son then passes this love along to his disciples. The corrolary to receiving the love of God in Christ is living a life in accord with God's word (van der Merwe 2019, 7). The believers are thus drawn into a community of faith.

The Trinity exists in a state of unity, as exemplified by many passages in John, cited by van der Merwe (van der Merwe 2019, 7). He is active in a consistent way in creation, sustenance, and redemption of the world, in the persons of the Father and the Son. They clearly think and act as one (van der Merwe 2019, 8).

In John, the concept of glorification also figures prominently. There is a particular time fo Jesus to be glorified (van der Merwe 2019, 8). The death and resurrection of Jesus were central to his mission. This was the only way his identity as God the Son would be demonstrated definitively (van der Merwe 2019, 9). Van der Merwe describes some of the theme of glorification through analysis of a chiastic pattern in John 1, centered on the glorification of eternal life. God glorifies Jesus and his disciples by giving the Spirit, by placing them in unity with one another and with God, by letting them partake of divine glory, by making them bear fruit (van der Merwe 2019, 10), and to see the consummation of God's glory in the resurrection and ascension (van der Merwe 2019, 11). The Trinity, then, in John, delivers to humans what existed in the familia Dei.

What Is True Belief?

11/14/2022

11/14/22
Scholarly Reflections

Costa, Tony. "The Use of πιστεύω in the Gospel of John: Some Considerations on Meaning and Issues of Consistency and Ambiguity." Conspectus 2021.2.5, 93-109.

Costa observes that the meaning of πιστεύω, to believe, in John may not be as straightforward as we might initially think. He analyzes a number of passages to seek clarification (Costa 2021, 93). At the outset, as Costa evaluates the term, he notes that John's Gospel uses the verb only, and uses it much more frequently than the Synoptic Gospels. He then, citing BDAG, explains the implications. "The word πιστεύω means 'to entrust oneself to an entity in complete confidence, belief (in), trust, [with] implication of total commitment to the one who is trusted'" (Costa 2021, 94). It does cast some suspicion on Costa's argument and scholarly method that the material he chooses to quote from the dictionary is a segment of a secondary definition which he has selected from an entry which runs into a third page. Costa goes on to say that πιστεύω as a verb indicates action, "not mere belief" (Costa 2021, 94).

The identification of a "believer" in John is problematic. Costa would like to identify a "true" believer in John, in terms commonly used among broadly evangelical Western Chrsitians in the 20th-21st centuries. However, those identified as "believers" in John often deny Jesus or oppose him (Costa 2021, 94). Costa will therefore attempt to identify by means of context whether the belief is sincere or not (Costa 2021, 95).

Costa notes that the Prologue to John identifies those who "believed in his name" as people who are given "the right" to "become children of God" (Costa 2021, 95). Costa sees this as the mark of a true believer. These people are born of God, by his will.

Costa asserts, "To believe the Scripture is to believe Jesus. A marker of true believing involves following Jesus and believing his words and the Scripture(s) which point to him" (Costa 2021, 96). While people are said to believe Jesus, Costa notes that in John 2 Jesus does not entrust himself to the people. The relationship is not reciprocal (Costa 2021, 97). Costa makes application of this lack of reciprocity by asserting that John's reader is to probe for nuances. Yet this is never stated by John and Costa doesn't make a case for a specific demand to develop such a wholeharted trust that Costa would call "true belief." From this point, Costa continues associating the promises of Jesus with "true" belief.

Belief in Jesus is further seen in John as doing the work of God (Costa 2021, 98). Costa again observes that it is said of the crowds that they don't believe (6:36). Yet, at least on some level, they want to do God's works.

Costa moves on to consider who is treated as a true child of Abraham, the one who hears God's word (Costa 2021, 99). While there are suggestions in the test that those not believing are not children of Abraham, it is not clear whether some believe, act upon it less than completely, and face condemnation (Costa 2021, 100).

Costa seeks literary indicators which would serve to separate insiders (true believers) and outsiders (not true believers) (Costa 2021, 100). He identifies language of being given to the Son by the Father. They are safe as children of Christ. A second semantic descriptor sees people drawn y the Father and Son (Costa 2021, 101). Costa is quick to reject predestinarian claims and to pursue the responsibility of the believer to pursue God. Third, Costa finds that believers are chosen by the Father and the Son (Costa 2021, 101). Costa acknowledges that many disciples, including Judas, who was clearly chosen by Jesus, turned away from Jesus. His conclusion is that they were never true believers (Costa 2021, 102).

Costa sees true believers as producing fruit, but he is not clear about what this fruit may have been (Costa 2021, 102).

Fifth, Costa sees true believers as receiving the Holy Spirit (Costa 2021, 102). It is only those who truly believe who will be able to receive the Holy Spirit and bear fruit. They are further compared to sheep which obey the Good Shepherd, Jesus (Costa 2021, 103).

Those who truly believe Jesus pursue worship of him (Costa 2021, 103). Jesus is presented as the Son of Man, the pre-existent one, the one who receives worship. Costa asserts, "True belief results in the worship of Jesus" (Costa 2021, 104). Costa seems to think this is because it is true belief which recognizes the true God. Yet his logical process is unclear.

Costa observes that the passages in John where those who did not believe at alla re very clear. These passages often contain indications that God hasblinded eyes and hardened hearts (Costa 2021, 105). John's reference to the passages in Isaiah chapters 53 and 6 are used to explain why the people would not believe. In some way, this moves toward judgment (Costa 2021, 106).

John 20:31 describes the purpose of the written Gospel to be so the reader may believe (Costa 2021, 106). Costa udnerstands this as a bookend for the statement of 1:12, where those who believe are children of God. These are examples of what Costa would consider to be true belief (Costa 2021, 107).

Belief

11/11/2022

11/11/22
Scholarly Reflections

Van Deventer, Cornelia. "The Mosaic of Belief in the Fourth Gospel." Neotestamentica 55:1, 2021, 155-170.

Van Deventer evaluates belief in the Fourth Gospel as what emerges from the community ethos. The purpose of the written Gospel is to make believers. However, van Deventer considers the behavioral ethos described to be relatively "thin" (van Deventer 2021, 155). She therefore examines the text using word study methods to see if there is a more clear-cut set of behavior sto accompany the beliefs (van Deventer 2021, 156).

The Fourth Gospel never actually uses the noun πίστις, but routinely uses the verb πιστεύω and its participle as a substantive (van Deventer 2021, 156). The verb with εἰς and the accusative rather than ἐν and the dative has often been taken to refer to a complete trust.

To express belief, van Deventer notes the evangelist normally uses πιστεύω with the dative or with ὅτι (van Deventer 2021, 157). This syntax regularly is used to describe belief of a statement or claim.

In contrast, van Deventer notes that πιστεύω + εἰς + accusative is used to refer to placing trust in a divine person or name (van Deventer 2021, 158). She provides an extensive list of such usages in the Gospel.

The picture drawn in the preceding two paragraphs is not quite accurate, however. Van Deventer finds the reality to be less clear-cut than the general principles would suggest (van Deventer 2021, 159). For instance, in chapter two, the response of belief is different, as evidenced by Jesus' response to his disciples and to "the many". The disciples are encouraged to believe based on Jesus' signs, but the larger crowd is not. In chapter 14, "Jesus commands his already-believing disciples tobelieve into the Father and himself" (van Deventer 2021, 160), and states a desire that the belief would continue.

This suggests to van Deventer that we should exmaine the state of belief more as a dynamic relationship which can grow over time than as a snapshot of status which would be relatively static (van Deventer 2021, 161). In John chapter four the Samaritan townspeople are said to believe in Jesus and subsequently enter a relationship with him. In John chapter eight, for that matter, those in a trusting relationship with Jesus are accused by him of evil including unbelief. They may accurately be considered "children of the devil" (van Deventer 2021, 162).

The overall picture which emerges through the course of the Fourth Gospel is that of people who believe in Jesus, who came to that belief in a variety of ways, and who express it in varying degrees, hopefully growing in maturity over time (van Deventer 2021, 163). Van Deventer sees the journey to begin with some sort of definitive realization, and to continue in such a way as to set one apart from the unbelieving community (van Deventer 2021, 164).

Belief on Jesus, for van Deventer, is characterized in the Fourth Gospel by the fact that the substantive participle ὁ πιστεύων is only ever used in the present tense, signaling a progressive view of the action (van Deventer 2021, 165). The one believing is regularly told to do something, an ethical demand, predicated on the belief (van Deventer 2021, 167).

Signs and Wonders in John

11/8/2022

11/8/22
Scholarly Reflections

Aryeh, Daniel Nii Aboagye. "The Purpose of σημεῖα and τέρατα in the Gospel of John: A Socio-Rhetorical Reading of John 4:46-54." Conspectus 32, October 2021, 110-124.

Aryeh introduces his reader to the use of "signs and wonders" to describe miracles done through Moses (Aryeh 2021, 110). The terminology was used in the Pentateuch to describe acts by which God brought his people to Canaan, then was used in the Prophets to show God's supremacy (Aryeh 2021, 111).

John 4:46-54 represents the second time John's Gospel refers to Jesus' work as a "sign." Here Jesus brings healing and life to a royal official's son (Aryeh 2021, 111). Aryet surveys several commentaries which address the fact that Jesus healed the son from a distance. He then raises the question of whether Jesus is considered a greater miracle worker than his peers in John 4:46-54, and whether that would be tied to his healing people at a distance (Aryeh 2021, 112). In Aryeh's opinion, the complementary combination of "signs and wonders" may indicate a high level of respect, particularly since normally paired words are opposite (heaven and earth, light and darkness, etc.). Aryeh attempts to use socio-rhetorical criticism to track use of the figure (Aryeh 2021, 113). While Aryeh describes what socio-rhetorical criticism is, his description does not make it clear on its face to someone who has not explored and subscribed to the tenets of the field. In sum, Aryeh is arguing that rhetoric and religion share the goal of influencing people to accept propositions. The rhetorical methods serve that purpose (Aryeh 2021, 113).

As he seeks to identify an inner rpetitive texture in John 4:46-54, Aryeh evaluates passages in the other canonical Gospels where he can detect both repetitive language and Jesus' distance from a subject of healing (Aryeh 2021, 113). He finds these in Matthew 8:5-13 and Luke 7:1-10. Aryeh considers the three passages to refer to the same event, though he concedes some scholars take them as different occasions (Aryeh 2021, 114). Aryeh finds the repetition of the location, "Cana," to indicate that the incident may have occurred in Cana, though the Synoptics, without the repeated "Cana" may have thought otherwise. Aryet describs the language used to refer to the servant (or son, as the case may be), and the resultant belief, but his description, as that of the methodology, is vague. He alleges the repetitive language is used to gain agreement from the reader, but fails to show how it does so or what the author wishes to persuade the reader of (Aryeh 2021, 115).

Aryeh posits a progression of signs in John, since Cana was the site of this healing and of the provision of wine in chapter two (Aryeh 2021, 116). He also indicates a progressive expansion in chapter four and the healing, as the subject is first referred to as "son" then as "child," which could easily expand in meaning to various listeners. Again, the healing leads to a progression, with the ruler believing, then his whole household (Aryeh 2021, 117).

The texture of the narrative can also be considered. Aryet identifies it as "mythic" in nature due to the presence of Jesus, with power to heal remotely (Aryeh 2021, 118). He goes on to describe the narrative as asserting an event in an area where many Jews lived, that it does not provide names due to a lack of interest on the part of the author, and that the narrative has a structure which is not unknown in classical rhetoric (Aryeh 2021, 119). He concludes an intent to persuade readers to believe Jesus can heal at a distance. He goes on to describe the rhetorical method as persuasive due to its having a structure (Aryeh 2021, 120). The important issue is that the official believes something he has not seen.

Aryeh concludes that the combined use of "signs and wonders" contributes to persuading the reader that Jesus was a superior healer when compared to others in his time. This conclusion is based on the fact that the author used recognizable tools of rhetoric in telling the story in John 4:46-54 (Aryeh 2021, 121).

John 15:17-21 - Lectionary for Simon and Jude

10/14/2021

10/14/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Christians endure hardship. It's true. Some elements in this world throw a lot of hatred at Christians. The 20th century proved lethal for more Christians, due mostly to political persecution against Christianity, than any previous century. The 21st century is not very old yet, but it currently looks even less tolerant, not only of Christians but of a broad spectrum of religious people.

This shouldn't surprise us if we have read John chapter 15. Jesus even gives a reason to the behavior se see so often. In verse 18 he says the world hated him already, so it tends to hate Christians because they are chosen by Jesus. The world persecuted Jesus. It will persecute you too.

What do we do in light of this expectation? In verse 17 Jesus says we are to love one another. We don't build bunkers or create violent counter-persecution groups. We love one another. And while we're at it, as Jesus loved those who persecuted him, so do we.

The kingdom of God overcomes this world in the way Jesus did. Through love for the world, through the promise of forgiveness and restoration, through the message of everlasting life. In short, people called by the Gospel live by the Gospel.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

John 12:20-33 - Lectionary for Holy Cross Day

9/9/2021

9/9/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

The Christian life is full of seeming contradictions. John 12:20-33 draws our attention to this paradoxical kind of life. When the Greeks want to see Jesus, his response suggests that they want to see a mighty and regal figure. Jesus says, in essence, he is going to be glorified, but that his glory won't match their expectations.

He takes up his place of glory through laying down his life. Like a seed being planted, he is cast to the ground and trampled on. But this matches Jesus' view of the victorious Christian life. In verse 25, the one who loves his life will lose it. The one who doesn't love his life gets to keep it forever! Jesus pulls his disciples into a world in which the glorious one is humble, the humble is exalted, and the one who guards his life and possessions might just lose them!

In verse 27, as Jesus approaches his time of glory, he is troubled. Yet he doesn't ask the Father to rescue him from the trouble to come. Instead, he affirms that, for your sake and my sake, he is willing to be laid low.

When Jesus is lifted up (on a cross to be killed), he draws all people to himself. His death intends to exalt all who believe on him. We, then, can lay our lives down and be exalted with him. We give our lives away and receive his matchless gifts.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

John 20:1-2, 10-18 - Lectionary for Mary Magdalene

7/22/2021

7/22/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

There sure are a lot of people named Mary involved in the ministry of Jesus. John's Gospel identifies the Mary known as "Magdalene" as the one who is first to not find Jesus on the first day of the week after the crucifixion.

Her expectation was that Jesus would be lying in the tomb, dead. Yet she went anyway. In her time of grief, she may have just wanted to look upon him one more time, or to make sure nobody had done anything with the body. The Synoptic Gospels suggest that she was not alone and that they were planning to make sure the burial customs with ointments and spices were completed all the way.

However it shook out, John wants to be sure we know she went to the tomb, and she arrived there early, before it was light. When she didn't find Jesus, she brought that news to the other disciples.

After some investigation, they went home, but Mary stayed outside the tomb, weeping. She didn't believe the resurrection. She thought Jesus had not only died and remained dead, but that his body had been stolen. This is troubling news indeed.

I wonder if we can rightly appreciate her joy. When Jesus came to her and made himself known to her she realized that he was not only alive, but right there with her. He let Mary be the first eyewitness of the resurrection, and sent her to tell the others. In this sense she was the first evangelist who spoke as a witness to the resurrection.

Jesus is the resurrection and the life. Mary's message has not changed over the years. She saw the Lord, risen from the dead, perfectly alive. He remains the risen Lord. The message of resurrection is for you and for me, for all people in every generation. It is the message which speaks of the hope all Christians have of rising with their Lord on the last day.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Didache 9:4 and John 6

7/2/2021

7/2/21
Friday's Focus - Didache Articles

Cerfaux, Lucien. "La Multiplication Des Pains Dans La Liturgie de la Didache (Did., IX, 4)." Biblica 40:3, 1959, 943-958.

Cerfaux finds that study of Didache 9:1-4, where the text speaks of bread scattered through the mountains when grown as grain, has not been discussed adequately (Cerfaux 1959, 943-944). Cerfaux provides the Greek text for the sentence in question. He notes it is interesting that in saying τοῦτο κλάσμα (this fragment) is interesting since "this" is an adjective, while it is a pronoun in Matthew 26:26. In contrast, Apostolic Constitutions removes the word "fragment" (Cerfaux 1959, 944). When the comparison is used in Cyprian Ep. 63:13, it is again slightly different (Cerfaux 1959, 944).

Cerfaux notes that Paul, in 1 Cor. 10:16-17, speaks of the fraction of the bread, but does not use the word for "fragment" (Cerfaux 1959, 945). This strikes Cerfaux as an odd situation if in fact the Eucharist is supposed to serve as a unifying element of Christianity. However, the general idea of the Sacrament seems relatively clear (Cerfaux 1959, 946). Cerfaux suggests that the style used in Didache 9:4 is more similar to John's usage, particularly in John 6:3, 11, and 12 (Cerfaux 1959, 947).

Cerfaux considers the similarity between the Didache's language of gathering and John's language of collecting fragments to be very significant. This makes John 6 fit more clearly into a eucharistic context. It also brings a eucharistic significance to the multiplication of the bread (Cerfaux 1959, 950). This was also the opinion of Clement of Alexandria and of Origen. Both considered the multiplication of bread to serve as a reference to the eucharist, particularly in the writing of John (Cerfaux 1959, 951).

The fact is, though on its surface the concept of one piece of bread made from many grains seems novel and specific to the Didache, it is not present solely there. It fits into a good deal of exegetical narrative as well (Cerfaux 1959, 954). Cerfaux provides numerous references to texts which represent this traditiono f exegesis (Cerfaux 1959, 954).

Cerfaux moves on to provide parallel text samples of the various, small, references to the idea, formatted for easy comparison of the wording (Cerfaux 1959, 955).

John 10:1-10 - Lectionary for Pentecost Tuesday

6/3/2021

6/3/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

There are times when even the best of teachers are misunderstood. This is precisely what happens with Jesus in John chapter ten. He initially sets out to explain that "the thief" and his representatives try to gather sheep away from their rightful shepherd, and that Jesus is the shepherd who cares for his "sheep," the people who hear his voice and respond to him.

Those who believe Jesus' words are his people, who know his voice and follow him. All who speak in opposition to Jesus are "thieves and robbers" (v. 8). Jesus will not have his sheep follow them.

This has been a matter of dissent among Christians for millennia. We always seem ready, on the one hand, to condemn those who would lead Christians astray. True doctrine must be protected. At the same time, there are voices, which some identify as those of thieves and robbers, who say they are right and that those others are the false teachers.

This whole episode in the work of Jesus calls for careful discernment. Christian teachers are required to evaluate Jesus' words carefully and fairly. We must constantly be ready to ask whether we are discerning what God has said rightly. The individual Christian must also be vigilant. It is a challenge to hear and understand Jesus well. But as we are hearing and understanding the words and works of Jesus carefully, we can know he will lead us faithfully as his sheep, caring for us just as we need.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

John 3:16-21 - Lectionary for Pentecost Monday

5/27/2021

5/27/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

What is God's judgment? In John 3:16-21 it is that the light has come and that people preferred the darkness. This may seem an odd statement for those of us who think as 21st century Americans. Judgment is usually stated in negative terms. But here, the first aspect of judgment mentioned is the coming of God's light, Jesus, into the world.

By speaking in this way, Jesus tells Nicodemus that God's judgment is for good. All the work of God is for the good of his world. He's reconciling the world to himself. It's his desire to show loving care for the created order.

When we are confronted by the idea that God is working for good, that He is actually putting things in order to nurture us, to enlighten us, to make us like him, we also come face to face with our own ideals and desires. We are forced to ask whether we actually want God's kingdom to be at work in us. We have to ask if we are willing to be changed into his image.

Sadly, Jesus' reading of the world in this passage says we are not. We love the darkness rather than the light. We don't want to be changed. We want to change ourselves and to glorify our image.

What hope is there? The light is still shining into our world. Jesus, the light of the world, shines in the darkness. All who see their sin in his light and who turn from their sin to his forgiveness are rescued from the darkness of sin and death. This is Jesus' solemn promise.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

John 14:15-21 - Lectionary for Pentecost Eve

5/20/2021

5/20/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Does your family have patterns it follows? Mine does. I think most do. There's the family that always goes to the park on Friday evenings in the summer. There are the people who eat the same thing together for breakfast, day after day. There are the people who only eat a meal together on very special occasions. There are the barefoot inside families and the shoes inside families. The TV on and the TV off families.

We often think of these patterns as if they are insignificant, and on one level they are. But in John 14:15-21 Jesus describes his family pattern. It has nothing to do with the park, eating, shoes, or entertainment. Those who love Jesus and are cared for by the Father and the Holy Spirit, value Jesus' commandments. Many translations speak of "keeping" or "obeying" the commandments. But the normal way the New Testament speaks of it is by use of a word which also indicates what a guard on duty would do. The security guard at a bank, a store, or a factory, will not normally be engaged in what we would think of as active work. There's watching, moving around to different places, checking some doors and windows, and generally keeping an eye out, but there isn't much banking, manufacturing, or retailing going on in the guard's life. It's more a matter of presence and awareness.

The Christian is present within and aware of what God's priorities as revealed in Christ are. We end up doing the things that Jesus says, but it's because we are living in his word. We don't manage to live in God's word by forcing ourselves to do what he commanded. It's the other way around. We receive God's word and we find ourself following it, because it becomes part of our culture.

What's the family culture? Resting in God's Word. Praying. Nurturing. Caring. Loving and serving your neighbors. Why? Because we value what Christ has told us.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

John 14:1-14 - Lectionary for St. Philip and St. James, Apostles

5/8/2021

5/8/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

I recall making an extraordinarily stupid conclusion in a seminary class discussion once. It exceeded the stupidity level of most of my conclusions in the courses that showed me I am not a systematic theologian. The professor, a wise and gentle man, corrected me in such a way that I could realize myself the heresy I had stated. Yes, I backed off of the conclusion. No, I won't tell you what it was.

In John 14:1-14, Philip makes one of these untenable statements. He makes a distinction between the Father and Jesus, one which could suggest that Jesus is not God or that there are two gods. Jesus' response both corrects Philip and lets him have the space needed to look through faithful eyes. Philip stands corrected, but Jesus doesn't punish him. He simply moves Philip along in the right path.

God has graciously given us his Word to show us what God is like, what we are like, and how the world actually works. When we start down the wrong path, as we reflect on Scripture and receive the wise teaching of others, we see the Father, and realize that the Father is glorified in the Son. He will guide us. He is faithful.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

John 21:1-14 - Lectionary for Easter Wednesday

4/30/2021

4/30/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

"Jesus is my life." It's easy to say that. It's a little harder when we are confused and doubtful that he actually has a plan. What do we finally do? In John 21:3, Simon Peter decided to go back to his business. Try to re-start the career. He could at least put food on his family's table. Except he couldn't.

After an utterly unsuccessful night at work, Jesus showed up on the shore, about a hundred yards away, possibly back lit, and to people who might have needed glasses. I'll never recognize a face at a hundred yards, even with my glasses.

What does Jesus do? Even for those who didn't recognize him, he provided for their needs. They could say Jesus was their life. They caught several days' income. Jesus provided them with life. And he made breakfast.

If Jesus is our life, he may well use us within our careers, or he may redirect us. He cares for his people. The risen Lord is the Lord of life, on this earth and through eternity. He has revealed himself.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

John 20:1-18 - Lectionary for Easter Sunrise

4/18/2021

4/18/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

The day of resurrection had to be the most surreal day ever. The band of apostles and the others with them had suffered a week of expecting immediate Messianic overthrow of tyranny, the arrest of Jesus by a substantial group of soldiers, his condemnation and execution, the death of Judas, and the shattering of their hopes. Now, not remembering or believing Jesus' promises to rise from the dead, they find the tomb empty, some women having apparent hallucinations, and still no overthrow.

What do they make of it? We should be slow to condemn their unbelief. After all, Jesus had done the impossible. They would not expect that.

In the end, though, it took at least until the appearance of Jesus in a room where the apostles had locked themselves in, before they started to believe it was true.

Jesus rose from the dead. He remains the Lord of life.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.