Category: John - Wittenberg Door Campus Ministry

John 21:20–25 - Lectionary for St. John, Apostle and Evangelist

12/29/2020

12/29/20
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.

In liturgical artwork the apostle John is normally pictured as a very young man. There's adequate reason to think this is correct, since we have credible witnesses who speak of his living in Ephesus in the late 90s or even into the early second century. This would mean he lived around seventy years after the resurrection. That's a long time. He would have to be pretty young when walking around with Jesus.

John is also pictured as being quite old when he wrote the Gospel, the Epistles, and the Apocalypse. This has led many to attempt an identification of a different author, a bishop or elder, who is responsible for those writings. I won't try to get into that debate just now. It isn't the point of the post. If anyone wants to study it and reach an informed opinion, have at it.

John 21:22-23 suggests that when he wrote the Gospel, John was older than most people. He recalls that Peter had asked about John's future demise. Jesus said that it didn't matter. If John was to remain until the Lord's coming, it would be fine. Rather, Jesus told Peter to follow him. This led some people to suggest that John would not die.

They really would not have made that suggestion unless John was outliving a lot of people. We get the idea from the passage in John 21 that John is saying he is mortal, just like the other apostles, and that Jesus had simply not called him home yet. This isn't the kind of statement we would expect from an apostle who was 25 when Jesus said this to him and who is now 45 years old writing a Gospel. It sounds more like something that a man in his sixties, seventies, or even eighties would say.

Regardless of the age of John, what do we learn from this passage of the Gospel? Jesus lovingly calls his disciples to follow him. He is able to keep them, to guard them wherever they go, whether they are going to death at a young age due to persecution or whether they are going to die at a very advanced age of natural causes. He can keep his people no matter what. We can trust that the Lord will keep us as well. Jesus can do whatever he sets out to do. This is the great good news of the Gospel. It's the lesson we take with us from John, the apostle and evangelist.

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 20:24-29 - Lectionary for St. Thomas, Apostle (Dec. 21)

12/3/2020

12/3/20
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.

Our readings are those for the Feast of St. Thomas, celebrated on December 21. Yes, I know we're pretty far ahead of December 21, but there's a big pile of holidays at the end of December and beginning of January, so we'll be behind before you know it.

There comes a time in all our lives when we have to discard our questions. That time came to Thomas eight days after the resurrection of Christ. Our Gospel reading for this week, from John 20:24-29, records the occasion.

Thomas has been unbelieving. That's clear already from the fact that he was missing at the earlier visit of Jesus to his disciples after the resurrection. Thomas didn't believe it was real. His hopes had been shattered by Jesus' death and by the end of Jesus' three days in the tomb, Thomas had decided the message Jesus had been giving him for several years was null and void.

Somehow his fellow disciples managed to reach out to him and gather him together with them again. He still didn't believe, but at least he was there.

Thomas had been saying that he needed not only to see Jesus but to touch his wounds. Then, and only then, would he believe in the resurrection. In short, Thomas was asking for a proof of the resurrection of the very person who was crucified, and was asking for a proof which nobody else had received, which nobody else had demanded.

Most of us, confronted with Thomas, would rather shortly shrug our shoulders and allow him to go his way. Not these other disciples, and not our Lord. They gathered with him. There was no guarantee that anything would happen. Jesus had not, as far as we know, promised the disciples that he would come to them when they could get Thomas into the room.

The other disciples, acting in faith, and Thomas, acting in unbelief, were assembled. Jesus came into the room. He knew what Thomas had been saying, and apparently what he had been thinking.

Did Thomas actually touch the risen Christ, putting his finger to the nail marks and his hand to the side? It's what Jesus offered. This is an argument from silence, but I think it is a valid one. John, who normally gives a good bit of detail, says nothing about Thomas' actions when Jesus tells him to go ahead and touch him. John simply records Thomas' confession that Jesus is indeed his Lord and his God. I don't think Thomas checked. He saw, and that is was enough.

Jesus even asked him if he believed just because he saw him! This also suggests that Thomas never did lay his hands on Jesus.

Jesus then proclaims a blessing on those who have not seen but have believed. With this gentle chastening, Thomas realizes his unbelief. We don't know much about Thomas' later actions. However, early and credible accounts suggest that Thomas brought the Gospel to the people of India and died a martyr's death there.

This passage suggests that it might just be a good idea to gather unbelieving people, including those who seem to have walked way from an earlier Christian faith, to hear the Gospel some more. Who might be the next person who comes, unbelieving, into the gathering of Christians, hears and believes the Gospel, and lays down his arguments? It might just be the person who will carry the Gospel with him to many others who have never heard, but need to believe, even without seeing.

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.

Polycrates and John

12/2/2020

Wednesdays are for Bits and Pieces
12/2/20

Bauckham, Richard. “Chapter 17, Polycrates and Irenaeus on John." Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony.” Grand Rapids: Wm. B. Eerdmans, 2006, pp. 438-471.

Bauckham considers Polycrates of Ephesus as the second best source of information we have about the author of John's Gospel (Bauckham 2006, 438). His statement, quoted by Eusebius, to Bishop Victor of Rome, which is the only extant writing of Polycrates, defends the Asian practice of calculating the date of Easter. Polycrates lists a number of people, claiming them as relatives. He includes among them John the apostle, also identifying him as the one "who leaned back on the Lord's breast," thus being the Beloved Discipole from John 21:24 (Bauckham 2006, 442). Bauckham further takes Polycrates' reference to John as martys to indicate that Polycrates considered him to have borne witness as a prisoner at Patmos, thus being the author if Revelation as well (Bauckham 2006, 443). His argument, further, is that the chronology in John's Gospel is superior to that of the Synoptics, which could be taken to represent the death of Jesus as the day before the Passover (Bauckham 2006, 444).

Bauckham considers what Polycrates meant by his reference to John "wearing the high-priestly frontlet" (Bauckham 2006, 445). After a review of the priestly customs, including Josephus' description of the wearing of the high priestly crown, Bauckham concludes this is an unambiguous statement that John served as high priest in the temple at some point. He provides several possible theories, among them that the John from Acts 4:6 is the son of Annas, the Beloved Disciple, and also the one referred to as Theophilus (Bauckham 2006, 449-451). This would, of course, require him not to be the son of Zebedee (Bauckham 2006, 452).

Irenaeus, cited in Eusebius, speaks of John the Evangelist in terms of the Beloved Disciple who leaned back on the breast of Jesus (Bauckham 2006, 454). Bauckham notes that Irenaeus, from Smyrna, was doubtless familiar with the views of the church in Ephesus, and that he had also learned from Polycarp before moving to Lyons, around 177 or 178. Bauckham observes that Irenaeus does tie his knowledge of Jesus to a chain of eyewitnesses - John to Polycarp to himself. The question of whether this John was the Son of Zebedee remains, however. Bauckham sums it up by saying, "What is revealing in itself is how difficult it is to find conclusive evidence one way or the other" (Bauckham 2006, 458).

Irenaeus does specifically refer to John the son of Zebedee five times, tying him "to his role in the Synoptic Gospels and Acts" and relating him closely with Peter and James (Bauckham 2006, 458). Bauckham does not find Irenaeus specifically equating the son of Zebedee with the Beloved Disciple. He further recognizes that early authors, including Irenaeus, will list people other than the Twelve as apostles (Bauckham 2006, 462).

Bauckham does find two apocryphal works which specifically identify the son of Zebedee as the author of the Gospel (Bauckham 2006, 463). The works are normally dated in the mid to late second century. Neither shows great familiarity with the traditions around Ephesus (Bauckham 2006, 464). Bauckham observes that Justin Martyr and Clement of Alexandria would serve as likely witnesses to the topic. However, their comments are not very hlepful (Bauckham 2006, 466-467).

John 1:35-42a - Lectionary for St. Andrew - November 30

11/26/2020

11/26/20
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.

John 1:35-42 introduces us to Andrew, whose day we recognize on November 30. It's a surprisingly understated introduction. Really, John the Baptist is introducing Jesus. Two of John's disciples, given no name at first, start following Jesus. Eventually, in verse 40, we learn that one of the two is Andrew.

Andrew is the brother of Simon Peter, who, of course, is far more prominent in Scripture. Yet we notice that Simon Peter is introduced to Jesus by his very persuasive brother. Andrew tells Peter that they have found the Messiah. He brings his brother to Jesus. It almost seems forcible, though Peter is not generally a person to be forced into anything.

What is this powerful claim that Andrew uses on his brother? It is a claim to have found the Messiah, the one anointed of God, the one who will deliver Israel from bondage.

What troubles do we face? There is a Messiah, Jesus, who has come to rescue his people. What fears do we have? There is no place for fear in Christ. Are we aware of our failings, called "sin" in the Bible, and our need to be reconciled? Jesus is the Lamb of God, who takes away the sin of the world. He serves as the sacrifice, dying in our place.

While we meet Andrew and remember him with joy, we also remember that his work was to direct others to Jesus. He found the Messiah. Our prayer is always that we should continue in the work which he began, as the first of the disciples, by introducing others to Jesus.

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.

Son of Zebedee or Some Other John?

11/25/2020

Wednesdays are for Bits and Pieces
11/25/20

Bauckham, Richard. “Chapter 16, Papias on John." Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony.” Grand Rapids: Wm. B. Eerdmans, 2006, pp. 412-437.

Bauckham clarifies what he has suggested in prior chapters, that the "Beloved Discipole" may well be seen as a disciple who is not one of the Twelve, not John the son of Zebedee (Bauckham 2006, 412). Bauckham does not go into great detail of his views. However, he notes that the Synoptic Gospels come from what is an authoritative tradition (Bauckham 2006, 4313). The Gospel of John does not list the Twelve and does not speak of the inner circle of Jesus' disciples, recognized in the Synoptics as Peter, James, and John. The cast of characters is rather different, suggesting a significantly different perspective (Bauckham 2006, 414).

It is important to Bauckham to seek an identity of the author because ot the historical fact that the Fourth Gospel was very early associated with the name of John (Bauckham 2006, 415). Yet the name John was very common in Palestine at the time when the Gospel would have first circulated. It is not immediately clear that John, son of Zebedee, is the person associated with the Gospel. Bauckham contends that the evidence ascribed to Papias, whose actual statements are not preserved, may well point to a different individual, "John the Elder" (Bauckham 2006, 416).

Papias' list of disciples introduces the first six "in the order in which these characters first appear in the Gospel of John" Bauckham 2006, 416).417). He does not identify the anonymous disciple from John 1:35-39 as John. He may, however, be identifying the two anonymous disciples as Aristion and John the Elder Bauckham 2006, 416).419). This suggests that John the Elder is not a son of Zebedee. The question remains whether John the son of Zebedee died at an early time or survived much longer than the other disciples Bauckham 2006, 416).420). Bauckham notes that Irenaeus refers to "elders" as "the generation of Asiatic Christian leaders who had not themselves been disciples of Jesus but had known those who were" Bauckham 2006, 416).421). If this is the case, it is quite possible that Papias would have used "John the Elder" as a means of distinguishing him from "John son of Zebedee."

Bauckham does consider it interesting that Papias created lists of disciples from the narrative in John's Gospel. This indicates a high regard for that particular Gospel account Bauckham 2006, 416).423). We do not have any specific statements about John's Gospel in Papias, but he does seem to make his comments on Matthew and Mark with a presupposition they are compared to something else, presumably John. Bauckham observes that there was an apparent difference of opinion between Papias and Eusebius, who endorsed Papias' idea that Revelation was written by "John the Elder" but did not quote Papias about the Gospel. Bauckham's suggestion is that Eusebius wanted to affirm the Gospel as written by (the reliable) "son of Zebedee" and Revelation by (the unreliable) "John the Elder" Bauckham 2006, 416).425).

The Muratorian Canon preserves some comments on John's Gospel. Bauckham finds it to say, as does Papias, that the order of events is carefully arranged and that it is an eyewitness account Bauckham 2006, 416).427). Bauckham considers this statement of the Muratorian Canon to be dependeont on Papias Bauckham 2006, 416).428). Of note is the statement that John was urged to write by "fellow disciples and bishops" including Andrew, "one of the apostles." Bauckham considers it significant that John is not denoted here as an apostle Bauckham 2006, 416).429). However, Papias rarely uses the word "apostle."

The question remains open. It is entirely possible that the son of Zebedee long outlived other apostles. It is also possible that some other John may have been the Beloved Disciple.

Bauckham adds an appendix to this chapter, discussing the possibility that Papias is Eusebius' source for Hist. Eccl. 3:24.5-13. It is clear here that Eusebius is using some sort of source material, but Eusebius does not identify his source. He also does not make the distinction between source material and his own comments clear Bauckham 2006, 416).433). In any case, the idea of Eusebius' dependence on Papias for this is inconclusive and does not further our understanding of the nature of eyewitness testimony in any concrete manner Bauckham 2006, 416).436-437).

The Elusive Beloved Disciple

11/18/2020

Wednesdays are for Bits and Pieces
11/18/20

Bauckham, Richard. “Chapter 15, The Witness of the Beloved Disciple." Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony.” Grand Rapids: Wm. B. Eerdmans, 2006, pp. 384-411.

Bauckham recalls for his readers the overall thrust of the book, that in the ancient world the most accepted historical writing was done by people who were personally involved in the events. This would explain the specific claims in the Fourth Gospel of the author as an authoritative eyewitness (Bauckham 2006, 385). Even as he reminds us of this fact, Bauckham is clear that the term "eyewitness" did not evoke the same ideas to a Greek audience as it does in English. The English almost always has legal connotations while the Greek does not (Bauckham 2006, 386). Though Bauckham does admit to a lawsuit metaphor in the Fourth Gospel, the Beloved Disciple is not on trial and is not at all the only one bearing testimony (Bauckham 2006, 387). Bauckham notes that in this respect Luke-Acts has a strong similarity to the Fourth Gospel. It is important that eyewitnesses be identified as a means of rightly preserving knowledge of the historic events (Bauckham 2006, 389).

Bauckham identifies the literary inclusio of the Beloved Disciple in some detail, finding subtle parallels between "the anonymous disciple in 1:35-40 and the Beloved Disciple in chapter 21" (Bauckham 2006, 391). Both passages feature two unnamed disciples and a move to follow Jesus, then one remaining with Jesus.

The Beloved Disciple plays a role in the Fourth Gospel, but appears relatively rarely, and is consistently referred to in the third person (Bauckham 2006, 393). Bauckham considers the third person references, typical in antiquity, as a means not of portraying objectivity but of avoiding distraction. A first person reference may make the reader want to identify with the author rather than with the events (Bauckham 2006, 394). The Beloved Disciple remains a figure clearly interested in the events and narrative. However, he does not appear to Bauckham as an "ideal" disciple (Bauckham 2006, 395). He does have a distinctive role, and, in some ways, is portrayed as superior to Peter. However, the detail that surfaces the most is his intimate knowledge and understanding of Jesus (Bauckham 2006, 397). Bauckham sums the distinction up by describing the difference between Peter and John. "The Beloved Disciple is better qualifeid to be the author of a Gospel, but he is not better qualified to be the chief undershepherd of Jesus' sheep, which is Peter's mode of discipleship" (Bauckham 2006, 400).

Though John's Gospel actually states the presence of the Beloved Disciple relatively few times, Bauckham considers that his presence was very common. It is not uncommon for writers of primarily eyewitness testimony to also describe events at which they were not present but for which they have reliable information (Bauckham 2006, 402). Bauckham notes that the Fourth Gospel does not list the Twelve in the same way as the Synoptics. It also tends to focus on different named characters. This further solidifies the idea that it is the testimony of an eyewitness who is recording some different events than those in the Synoptic accounts (Bauckham 2006, 403). Furthermore, the assertions of seeing God's glory (1:14 etc.) suggest an understanding of who Jesus is and what he is doing (Bauckham 2006, 404).

Bauckham asks why the Fourth Gospel does not identify the Beloved Disciple as witness and author until the end of the Gospel. Bauckham observes that he may ntot have been one of the prominent members of the Twelve as listed in the Synoptics (Bauckham 2006, 407). There is no list of the Twelve in the Fourth Gospel. Bauckham next asks whether we can tell if the Fourth Gospel was actually written by the Beloved Disciple. He considers that the very fact that it claims to be written by someone relatively obscure is a strong argument in favor of authenticity (Bauckham 2006, 409). Further, the fact that the work is a relatively carefully polished work of historiography suggests the author was, in fact, an eyewitness to the events (Bauckham 2006, 410).

John's Gospel - Claims of Eyewitness Testimony

11/11/2020

Wednesdays are for Bits and Pieces
11/11/20

Bauckham, Richard. “Chapter 14, The Gospel of John as Eyewitness Testimony” Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony.” Grand Rapids: Wm. B. Eerdmans, 2006, pp. 358-383.

The Gospel of John claims to be written by an eyewitness. Bauckham observes that most historical scholars understood the claim to say the text was written by “the disciple Jesus loved” (Bauckham 2006, 358). Recent scholarship has questioned this idea, saying it is possible that the word “to write” can also mean “cause to write.” Bauckham grants that the verg graphein can easily include dedication, but that the understanding is that the person who dictates also claims responsibility for the message (Bauckham 2006, 359). However, Bauckham illustrates the view being re-tooled to say that the claim of authorship in John 21:24-25 cannot mean more than that the “beloved disciple” had some spiritual connection with the ideas (Bauckham 2006, 360). He observes that this reinterpretation has no supporting evidence. Graphein is never clearly used for a more distant connection than that of dictating a text to a scribe (Bauckham 2006, 361). Bauckham goes on to say that “John 21:24 means that the Beloved Disciple composed the Gospel, whether or not he wielded the pen” (Bauckham 2006, 362).

The end of John’s Gospel has an interesting structure. Bauckham sees it as a purposeful construction, with 20:30-31 and 21:24-25 bracketing the text indicating it as an epilogue (Bauckham 2006, 364). This balances the prologue of 1:1-18. Bauckham further notes that the prologue contains 496 syllables, while the epilogue contains 496 words. He describes in brief the interest which the number 496 may have borne, then also observes the difference between syllables and words, “because the Prologue is a poetic composition whereas the Epilogue is a narrative” (Bauckham 2006, 365). Furthermore, he observes that 20:30-31 and 21:24-25 each consist of 43 words, which express parallel ideas. The conclusion as a whole also has two stages, which show parallelism in ideas. Bauckham takes this to indicate the difference between the temporal works described and the eschatological events yet to come, while still emphasizing the eyewitness nature of the Beloved Disciple and the ongoing presence of Christ (Bauckham 2006, 368).

Bauckham considers various interpretations of the word “we” where John 21:24 says, “we know” the testimony is true. Of all the possibilities, he considers the most likely to be a reference by the author to himself. The plural usage is explained by Bauckham. “Ancient writers of Greek seem to have slipped easily from first person plural to first person singular or vice versa when speaking of themselves” (Bauckham 2006, 370).

Bauckham goes on to describe the use of the first person plural to indicate authoritative testimony. In 1923 Adolf von Harnack identified the first person plural in John’s writings to be used as a claim to authority (Bauckham 2006, 371). This idea has been expanded by a few authors but has not been developed to a great extent. Bauckham identifies the different ways “we” can be used (other than to identify plurality), then he considers the usage in several Johannine passages. In sum, he finds that the “we” is normally substituted for “I” when the speaker is asserting the authoritative nature of his testimony (Bauckham 2006, 372-381 passim). Bauckham closes the chapter by observing that John’s quote of Isaiah 53:1 (John 12:38) uses the text, containing the first person plural, as a statement of authoritative testimony (Bauckham 2006, 383).

John 4:46-54 - Lectionary for Trinity 21

10/29/2020

10/29/20
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.

Personal presence is very important to us humans. I fear we are forgetting its importance in these days of a virtual presence, text messages, emails, and social media messages. In John 4:46-54, the official from Capernaum does something very human. He goes to Jesus, in person, face to face, to ask him for mercy. The official's son is sick and dying. Will Jesus come and heal him?

Not only is the encounter in person, but he asks Jesus to come in person and bring healing. This kind of face to face encounter is deeply human. It's how we are made to work.

Jesus deviates a little bit from his usual pattern here. Rather than going with the official, he simply tells the official that his son will live. The man takes Jesus at his word and goes home, only to be met on the way by servants who say the son became better at the time Jesus said he would live.

We learn several important things from this encounter. First, as we expected, Jesus is able to heal people without actually being physically present there in the room. Jesus' word is powerful. He created heavens and the earth, and filled the earth with His Word. He can certainly speak to our needs and take care of them. A second thing we learn from this encounter is that Jesus receives people who come to ask him for mercy on behalf of others. We can all approach the throne of grace, trusting that Jesus will show grace and mercy.

This passage also teaches us something about Christian care. When possible, instead of settling for a text, an email, a social media message, or even a phone call, visit with one another in person, face to face. Bring the love of God in Christ to people you can see and hear and who can see and hear you. Love and serve your neighbor in the presene of your neighbor. Especially in a society that has been rocked by illness and isolation, we need to exemplify the God who is near. Thanks be to God for coming to be with 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 3:1-17 - Lectionary for Trinity Sunday

6/4/2020

6/4/20
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.

In the third chapter of John’s Gospel Jesus affirms God’s supernatural character. He gives birth, even to old people like Nicodemus. But, in verse eight, he does it through means that we will not completely understand.

Do we see some irony here, at least a little bit, when Nicodemus affirms that he doesn’t understand? He want to understand. He’s trying to understand. He assumes that he will eventually be able to understand, because he’s a smart guy!

This is exactly the problem, and it’s a problem that most of us have. We want the kingdom of God to be something that we can grasp clearly with our senses, that we can wrap our mind around. We want to be able to describe everything, and not only describe it, but explain it. When we observe that the world is full of complexities which we can’t explain, such as gravity, which we seem only able to describe, our world will tell us that science is complex because it’s real, but religion is something different.

The fact is, the God who created all this complexity is himself able to be just as complex as he wants to. He gives some descriptions of himself in Scripture, and he allows us to make some sense out of his creation, which may help us understand him a little better, but he remains the one who is inexplicable.

This Trinity Sunday, then, when we confess that God is one in being and three in person, that he has one will and one desire but three persons who arevery different in appearance, yet he is really one, all at the same time, all eternal, all unchanging, we are confessing something we cannot possibly explain without lapsing into some sort of heresy. Like Nicodemus, we can’t fully wrap our heads around God. But he remains the one who is working in our world. He is still the one who rescues us from sin, death, and the grave, through means we really don’t think should be able to do that.

Like Nicodemus, then, we are called to believe on the Lord, not to explain the Lord. Believe on him. He is the redeemer of the world.

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 14:23-31 - Lectionary for Pentecost Sunday

5/28/2020

5/28/20
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.

In John 14:27 we are given a great promise by Jesus, sadly a promise that we ignore. Jesus promises to give his peace to his people, not the kind of peace that the world gives, but a divine peace. They should not let their hearts be troubled. Why? Because they have God’s peace with them.

The increasing secularization of some parts of the West have also been filled with increasing strife and anger. To this bush league analyst, the anger seems to be rooted in an insecurity. “Our world is falling apart, it isn’t working the way we want it to, we want to have love and peace, but it isn’t where we expected to find it. It’s threatened, so we’re going to scream profanities and break things.” It seems to me that the people who would like to be known as being all about tolerance, love, and peace are the exact same people who threaten violence against others who are not like them, especially against Christians.

Some Christians have, at times, responded with anger, or at least frustration. That isn’t the right response. What did Jesus promise? He promised the peace of God. This is a peace which passes all understanding. It is able to guard us from fear. It has proven able to keep the Chrsitian saints and martyrs over the ages. It has enabled many to go fearlessly with the message of the Gospel to warring factions, to tribes of headhunters, to the sickbeds of people suffering from plagues, and to lay down their lives in countless other ways.

Why can we do this? It’s because in God’s peace our hearts are not troubled.

My thoughts may be troubled by the evils all around me. They should be. My actions may be changed because of knowledge of risks and dangers. That’s fine. But my heart cannot be troubled if it is kept in Christ’s peace.

This is perplexing to those who have been taught that Christianity is about power, oppression, bigotry, and hostility. They don’t know what to do when they encounter the love of God. They may be mistrustful. We can understand it. They may be frustrated to find that people they thought were no different are, in fact, different because of the work of the God they were taught was an illusion. They may scream. They may threaten violence. They may break things, including our bodies. But they cannot shake the peace of God, though they try.

How does the Christian respond? Come, you frustrated, anxious, troubled people. The peace of God is there for you as well. Trust that Jesus is the one who sends the Holy Spirit, who works forgiveness, who breaks down the alienation between you and God, and who gives life and immortality. Receive the peace of God which passes all understanding. It is for you as well.

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 15:26-16:4 - Lectionary for Easter 7

5/21/2020

5/21/20
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 promises his followers an abundant life. He promises that he will always be with them. He promises that no harm will come to them. And in this week’s Gospel reading from John 15:26-16:4, He adds some promises. “They will put you out of the synagogues. Indeed, the hour is coming when whoever kills you will think he is offering service to God” (16:1-2, ESV).

These aren’t the daily promises from Jesus that you want to have come up on your phone app that gives you God’s word for the day, in bite size inspirational format. Really, when I say I want some good news, I don’t want an answer such as “it could be worse, much worse.”

There is, however, great hope in this passage. The reason that Christians may end up as outcasts and even targets of terrible, murderous acts, is that those who do these awful acts didn’t know the Father or the Son (16:3). People who are not partakers of God’s promises end up throwing all sorts of anger and hatred toward those who know God’s grace. People who have no hope of eternal life really have a hard time with those whose hope is steadfast.

Christians have a sure and certain hope, and it is a hope in the resurrection. We have an abundant life, a destiny of all we will ever or can ever need, in the future. It matters little what happens to us in the meantime. Our pleasure is found in the heavenly realms, and, sometimes - often - by God’s grace, to some extent, we have great comfort and pleasure in this life as well.

Christians have a promise of the presence of Jesus with them, day by day, through the end of the age. It’s the risen Lord, the one who has even been through death on our behalf. And if he is with us to the end of this age, he’ll be around when our mortal bodies wear out and die. It’s all right. He’s been there before. He defeated that enemy called death and promises us safe passage right on through.

Christians have a promise that no eternal harm will come to them. Will they be cast out of the synagogue? Sure. Will they be threatened? More than likely. Will some of them be killed? That’s without a doubt. But the promise isn’t against pain and suffering. It is that, regardless of what happens in this life, Christians are partakers of the resurrection. We may endure terrible things here and now, but our Lord Jesus is able to protect us and take us to our eternal home.

He didn’t tell the disciples all those things before he was about to leave them. He knew they would forget. In fact, they seem to have forgotten in the hours and days shortly before and after Jesus’ execution. But he showed them, through his resurrection and his appearances, that he is able to be with them.

Whatever the temporal situation, we have a confidence that will not fail.

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John 16:23-33 - Lectionary for Easter 6

5/14/2020

5/14/20
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 tells his disciples, in today’s Gospel reading, that there will come a time when they will be asking the Father directly for things, in Jesus name, and that they will receive what they are asking for. The disciples received this news joyfully. In verse 30 they seem to think it’s about time they were recognized as spiritual people who will no longer really need Jesus. They have decided, since he is now finally thinking highly of them, that he must have come from God.

Now that I put it that way, we see how tremendously haughty the disciples were, and how little they regarded Jesus. They don’t seem to care that he is their one and only hope for reconciliation with God. They don’t think it matters that God’s attitude of care for them is based on the fact that they have believed that Jesus came from the Father. They really haven’t latched on to anything Jesus has said about laying his life down for their sakes. Not at all. They are glad that Jesus has finally recognized that they are the kind of people who should be able to speak directly with the Father.

Sadly, I fear that many in my culture and generation have the same attitude toward Jesus. They are possibly glad that he came and did . . . something . . . but they aren’t really sure what it was, why it mattered, or how it applies to them. After all, we’re good people and the Father ought to be really glad that He knows us!

Am I the only one who finds this attitude offensive? And by that I mean, am I the only one who would look at it and honestly say it is offensive to God, who gave his one and only Son to die for the sake of sinners who were at enmity with God? Do we not see that the only way we can stand before the Father is because of the Son?

What happens when the disciples think they are able to stand in their own righteousness? Jesus is executed and the disciples scatter, plunged into hopelessness and despair. May it never be so for us. Rather, may we have the wisdom and grace to look to Jesus, the one and only savior, finding in his righteousness that we can stand before the Father. Jesus, who came from the Father and has exited from this world, now sits at the right hand of the Father making intercession for his people. Therefore, we can stand before God, clothed in the righteousness of the Son. This is our confidence.

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John 16:5-15 - Lectionary for Easter 5

5/7/2020

5/7/20
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.

John 16:8-11 gives us an unexpected view of the work of the Holy Spirit. He convicts the world about sin, righteousness, and judgment. But those three elements of his conviction aren’t carried out in exactly the way we would think.

Usually we think of sin as things we do or fail to do. But here, the conviction of sin is because the world has not believed in Christ. That’s at the heart of sin. We’re normally uncomfortable with that because, after all, it is very indistinct. Stop sinning! Believe on Jesus! All right, how do I do that? Belief isn’t exactly something we do, certainly not the same way we would mow the grass or take out the garbage. It’s hard to see how we are doing on it. But that is the opposite of sin. Believing on Jesus is how we fall into righteousness. The Holy Spirit tells us to do this.

When the Holy Spirit convicts of righteousness, likewise, he doesn’t show us how we are supposed to be righteous. Jesus explains the conviction of righteousness “because I go to the Father.” That’s an odd way for us to understand righteousness. But in God’s presence everything must be holy. Jesus is the one who is holy and goes to the Father. He promises to bring us also. The Holy Spirit convicts us of righteousness. Not only do we see that Jesus is the righteous one but that he will gather us together with him.

Finally, the Holy Spirit convicts us of judgment. Is it our judgment? Not at all. What about those other people, the people we don’t like? No. It’s judgment upon “the ruler of this world.” That’s the devil. He stands judged. His plans will fail. This is very good news. The devil gives us all sorts of grief. Day after day we hear that God is irrelevant, that we did whatever is good ourselves, and that man is the measure of all things. This is not so. It’s an idea that was crushed to death by Jesus’ death on the cross. The death of Christ killed the devil’s rule. We just haven’t gotten over all the effects yet. But it’s done. The Holy Spirit reminds us that the devil has been defeated.

These three areas of conviction - of sin, of righteousness, and of judgment - direct our eyes to Jesus, the author and finisher of our faith, who has brought healing and life to this world. We are rightly glad in the presence of the Holy Spirit.

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John 16:16-22 - Lectionary for Easter 4

4/30/2020

4/30/20 Read the passage here.
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.

In John 16, Jesus tells his disciples that he is going to go away for “a little while.” They really don’t understand what he is talking about. In retrospect, we have a fairly good idea, as did John when writing the Gospel, what Jesus meant. As with many prophecies, there are two fulfillments.

First, Jesus is going away from his disciples. He is going to be arrested, tried (sort of ), crucified, and killed (really, entirely). He will be laid in a tomb and left there. Yes, he’s going to rise from the dead, something his disciples failed to remember. But he is going away. This should bring joy, as through his death, burial, and resurrection Jesus works the way of salvation to all who believe. After being dead for a few days, he will show his disciples that he is victorious over death. That’s really good news.

Second, Jesus goes away from the disciples and all Christians. Granted, we could have a discussion, and it is an important one, about the real bodily presence of Jesus in communion. But for now, let’s simply concede that from the time of Jesus’ ascension, 40 days after his resurrection, until his second coming, he is not walking around with the disciples. He is not telling them things. He is not entertaining their questions and answering them the same way, walking down the road or sitting on a rock or a chair somewhere. However, during this time, which may seem like the absence of Christ, he sends the Holy Spirit, he speaks to us through the written Word of Scripture, and he guides us in every way we need. He promises that he will be with us always, and he keeps his promise. During this time while we wait for Christ’s return, we recognize that he is creating reason for rejoicing in the world. He is drawing all nations to himself, redeeming them from sin, death, and the power of the devil. This is great news, because now, instead of only speaking to and influencing those people walking around in Israel where Jesus is walking around, he is reaching the entire planet, through his disciples who speak his word.

Because Jesus has gone to the Father, we have hope that he will continue to bring his words of forgiveness and life into all the world until he comes again. Thanks be to God for his great love!

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John 10:11-16 - Lectionary for Easter 3

4/23/2020

4/23/20
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.

In John 10:11-16, Jesus draws a sharp distinction between the person who is actually responsible for the good and future of a work (the shepherd) and the person who is merely hired to do a job (the hireling). I don’t know quite why this is, but many in our culture seem to have confused the situation, thinking that the bosses/owners/CEO type of people are those who pillage and plunder, leaving everything to go to ruin, as opposed to the lower level employees who supposedly actually know what is best, and will do it.

The leaders, particularly in business and industry, have a vested interest in the long-term well being of their companies. At least they should. After all, if you should run a business which not only can make you financially comfortable or even wealthy, but which also provides for the needs of those you employ, for the good of the community, and delivers good products or services at a fair price, allowing for many others to thrive, there’s a good deal to take pride in. We all know of an employer in our community for which people will say, “That’s a good place to work.” We also know of some that inspires responses such as, “Really, you don’t want to end up there.”

Jesus says that the true shepherd, the one who is responsible for the long-term good of the business (in this case, oviculture), is going to be diligent. He takes it as an assumption which all his listeners would share. The others, who happen to work for the shepherd, will flinch and run away when under pressure. In the final analysis, they don’t do what is best.

Jesus presents himself as the good shepherd. He is the one who lays his life down for his sheep, his people. He is the one who would work from sunup to sundown, and beyond, to care for his people. He is the one who shows mercy and kindness even to those who hate him, who would fight against him. He is the shepherd who insists the sheep get their medicine even when they don’t want to take it. He is the shepherd who interrupts his sheep in their pleasure to bring them to a place of safety when he sees danger approaching.

Have we arrived in a world where the sheep will insist on ruling? I hope not. It will not be a good world. Jesus, the good shepherd, knows what we need and how to guide us to those places we need to be. He gathers us together into one flock, following one shepherd, a shepherd who is able to provide all we need.

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John 20:19-31 - Lectionary for Easter 2

4/16/2020

4/16/20 Read the text here.
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.

In our Gospel reading for this week, from John 20:19-31, there’s something really important, tucked into the text, visible but not very noticeable. Let’s see if we can make some sense of it.

On the evening after the resurrection, I guess around sundown, because it’s still called “the first day of the week” but counting of days usually starts at dark, which would move us into the second day of the week - early evening, Jesus comes to the disciples who are locked into a room together, fearful for their safety. Locking a door is not really that strange. It’s a routine kind of safety precaution, especially in a city, especially when the city is crowded with visitors. It may have been a bit more unusual in 33 A.D., but it is certainly within normal boundaries. The ancient Romans typically locked doors and, if possible, had a guard and maybe a dog.

What’s more important is that the disciples are locked in because they are afraid of the Jews. That’s actually a very important problem. I admit to being in places where, as soon as I got there, I made sure the door was locked and the windows were covered. I preferred to be as invisible as possible and to make it as difficult as reasonably possible for someone to enter the room. Yet in Christ, I know that it is not rational for me to be actually afraid of what could potentially happen. We’ll catch that in a moment.

Jesus comes to the disciples who are locked in. Locks, doors, gates, prisons mean nothing to him. What does he tell the disciples? Among other things, he tells them they don’t need to be afraid. He gives them his peace. He sends them on a mission. He gives them power.

Now here’s the good part. Where are the disciples a week later when Jesus comes back specifically for Thomas who didn’t think they were right about seeing him after the resurrection? They are locked into the same room. Do you think they are fearful? It doesn’t say, but I hardly think John would have mentioned the locked doors if they weren’t fearful.

It takes several encounters with Jesus, over forty days’ time before he ascends to the right hand of the Father, and then it takes the coming of the Holy Spirit upon the disciples for them to actually become fearless. Jesus has told them that they can have peace. He’s shown it to them several times. But they persist. It is only by the coming of the Holy Spirit that they finally become thoroughly convinced that the peace of God is for them.

If Jesus has called us, if we trust that he is the resurrection and the life and that he died and rose again for us, for our salvation, what do we have to fear? When I have been on the road and stayed in the kind of hotel or motel where I wanted to be invisible, I was not fearing for my life or well being. They could certainly have been in jeopardy, but my fear was nothing personal. My family kind of likes me and wants me to return from a trip. In one piece. We don’t have any fear about eternity. That’s not a problem. Yet we may find some situations intimidating.

What are you afraid of? Jesus kept coming back to the disciples, again and again, until they lost their fear. He does the same for us. Do we feel afraid? Let us call upon him, for he is our peace.

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John 8:46-59 - Lectionary for Lent 5

3/26/2020

3/26/20
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.

In John 8:46-59, Jesus says some things which threw his Jewish questioners into an uproar. Christians recognize that Jesus’ words here are true and right, that he had every reason to say what he did. Let’s evaluate some of those claims.

First, Jesus says that he is speaking God’s words and that his listeners are apparently not of God. For a little context, we think about verse 46, where Jesus asks how his listeners can convict him of sin, based on his words and deeds. The fact is that they can’t do so. He is telling them the truth and doing things consistent with the truth. Christians seek, though they often fail, to say and do everything in a way that is consistent with God’s Word. Others can convict us of sin, no doubt. But they can’t bring an attack against Jesus which will stand up. If we are honest about God’s Word, we will realize that.

Second, Jesus flatly rejects their claim that he is a Samaritan and that he has a demon. He is seeking God’s glory, not his own. He knows where he is from, and it is not Samaria. He is willing to be justified by God. The Samaritans were normally viewed as substandard in matters of faith. They were descendants of those who had been deported from Israel by the Assyrians and had intermarried with foreign nations before coming back. Their orthodoxy was not trusted, in general. Jesus points out here that he is trustworthy. Christians don’t rely on the way Christianity in general has been managed through history. It is informative, but we don’t consider it normative. Practices are continued because they hold up to biblical scrutiny. They fit in with what Jesus passed down to his apostles and they passed down to us. This is what Christians claim to be pleasing to God.

Jesus claims in this passage to be the one who will take death away from all those who keep his word. His critics observe that Abraham and the prophets died. Jesus is portraying himself as greater than they are. Jesus does agree with his critics in this matter. He is claiming to be greater than Abraham and the prophets. He claims precedence over Abraham, and goes so far as to say, “before Abraham was, I am” (v. 58, ESV). This claim, in popular linguistic usage, could well be tantamount to a claim to be God. The Jews who heard Jesus certainly understood this to be a statement which would be a capital offense. Jesus seemed to be claiming divine authority.

Christians recognize that in the death and resurrection of Christ, as well as his perfect obedience during his life, that Jesus is proven to be exactly who he says he is, exactly who the Jews thought he said he was. He shows himself to be the one who is greater than death itself. He claims to be greater than Abraham. He certainly appears to be the very God of very God.

How do we respond? Like the Jews, do we become angry and reject Jesus? Or do we recognize that he has a valid claim to rule over heaven, earth, and us as well? The Christian recognizes Jesus as the Lord of all.

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John 6:1-15 - Lectionary for Lent 4

3/19/2020

3/19/20
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.

Our Gospel reading this week takes us to John chapter 6 and a miraculous food event. There’s certainly plenty to be said about it, but I want to look at the little, almost offhand comments about context that the Evangelist gives us. John is very detail oriented, particularly in matters of time and location. Of all the Gospels, John has historically been considered the most chronological one.

John places Jesus near the Sea of Galilee, and not only near it, but specifically on the other side of the Sea of Galilee. He was last seen in Jerusalem, so he is now in more traditionally Gentile territory. This is important when paired with the date information John gives us. It is nearly time for Passover.

Jesus, the true and lasting Passover Lamb, goes away from Jerusalem, the seat of divine power and the toyal throne, at the time of Passover, the time when God’s people remember and celebrate their deliverance from bondage. He brings that rescue to the people who would not be part of the “inside” group. They are not the Jerusalem Jews, but those who would be aliens and strangers in Jerusalem.

What happens? Jesus is surrounded by thousands of people who want to hear the Gospel and receive healing. Specifically, John says that the people saw the signs of healing that Jesus was doing. They wanted it for themselves. Or at least they wanted to see if He would do more healing. Regardless, they are swarming around Jesus.

So here John portrays Jesus as the one who leaves the place of his rightful throne, brings mercy and healing to all nations, and does it at the time of Passover, when rescue from bondage would be at the front of people’s minds. We know the rest of the story. Jesus feeds the huge crowd of people with the amount of food needed for lunch for two. They have more leftovers than they had at the start of the meal. God rescues people from every nation, cares for their needs, and reminds them that the true deliverance they need is that of eternal life. This is the Gospel of the Lord.

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 1:19-28 - Lectionary for Advent 4

12/19/2019

12/19/19
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.

Our Gospel reading from John 1:19-28 introduces us to John, the forerunner of the Messiah. We meet John proclaiming the kingdom of God and baptizing repentant people. When asked why he was doing this, he denied being the Christ or the prophet to come, but says he can show the people to the Christ.

It’s so very easy for us to mix up our priorities. I regularly find myself talking with pastors and other church leaders who are frustrated because they haven’t been able to convert people to Christ. They have found that they are unable to put marriages and families back together again. They have failed in their prayers, in their counsel, in their administration.

My question in these situations, though I usually ask it more gently than this, is, “Who do you think you are, anyway?” If we think we are the savior, we will be disappointed, and so will the people we try to care for. Worse still, the people we try to care for may try to trust us as the savior, be deceived into looking for salvation to come from us, and fall from the grace of God into eternal condemnation. Who do we think we are, anyway?

Who are you, John? I’m a guy pointing people to Jesus, the Messiah. You should see what he is doing. He’s able to bring you forgiveness. He’s able to deliver life to you. He’s worthy to take away the sins of the whole world. Really, don’t trust me. Trust him. He’s the one you want to meet.

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John 8:48-59 - Lectionary for Trinity C

6/13/2019

6/13/19
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 three-year lectionary.

We’ve all seen disputes like this. A friend is accused in general terms. There’s no evidence, not even a real charge, just an ad hominem attack. The friend takes the bait, poor fool. He answers the statement and says his accuser is wrong. The dispute escalates amazingly fast. Within moments, we almost think our friend, who is not a vegetarian, must be a cannibal.

In John 8:48-59, Jesus, accused of being a Samaritan with a demon, takes the bait. It is nothing more than bait, and Jesus knows precisely what to expect. He uses the opportunity to say that he doesn’t seek his own glory, but that God the Father does. He then makes a claim to be able to grant eternal life.

This, in turn, baits the Jews. They latch on to the discussion of eternal life, pointing out that Abraham, certainly a credible example, died. Ha! Take that!

Jesus’ response is that his glory comes from God but that, unlike the Jews, he needs to tell the truth (bang, take that). Furthermore, Abraham was glad to see the day of Christ. This is such an outlandish statement the Jews, forgetting for the moment that they have been called liars, point out the obvious fact that Jesus doesn’t appear to have been around at the time of Abraham, a couple of thousand years ago. Jesus ends the discussion by claiming to be pre-existent to Abraham, using the very name of God revealed to Moses in the Exodus. The Jews understand this as a claim of deity and move to using rocks instead of words to try silencing Jesus.

Jesus makes all sorts of claims we find amazing. There’s a supernatural, miraculous aspect to him. What sets him apart is that all his claims, upon examination, prove to be true. This is not like our friend, who, though he can prove that he eats steak, can’t prove that he doesn’t eat the neighborhood pets. A positive can be proven but a negative cannot be disproven. Jesus shows himself to be the eternal God the Son, who is greater than death. He’s the one we ought to be lieve. All his other clams are true.

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 14:23-31 - Lectionary for Pentecost C

6/6/2019

6/6/19
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 three-year lectionary.

Over the years I’ve spent time with quite a lot of people who represent the fairly radical branch of Christianity that focuses a great deal on the work and gifts of the Holy Spirit. Our Gospel passage from John 14:23-31 should make certain people feel right at home. Then again, perhaps not.

As Jesus prepares to depart from his time walking with the disciples, he promises the Holy Spriit. Our friends who are enthusiastic about spiritual gifts become very interested at this teaching. What great works will the Holy Spirit do?

In fact, in verse 26, he teaches Christians to hold to Jesus’ word. There we go. He will teach them and help them remember what Jesus said. On the surface, there is no mighty work there. It seems pretty mundane. In fact, if we study the Scripture adequately, we might expect to remember what Jesus taught. This seems quite an anticlimax.

What’s really happening here? The Holy Spirit directs Christians to depend on Jesus. We don’t look for signs of power in ourselves. We don’t expect additional revelation of God. We don’t place our hopes on some fantastic experience. We rather are taught by the Holy Spirit to depend on Jesus. Christ crucified for sinner, forgiving our sins as we repent, raising us to life and hope - it all seems pretty quiet, but it is the most amazing work of divine power we can ever consider. The perfect God of all becomes one of us, even taking our sin and dying for it. And the Holy Spirit points us right to this Lord.

Come, Holy Spirit. Point us to Jesus.

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John 17:20-26 - Lectionary for Easter 7C

5/30/2019

5/30/19
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 three-year lectionary.

In this week’s Gospel reading, Jesus, praying for his people, prays especially for their unity. Their unity, in John 17:21, is like that of the Father and the Son. It is centered on the glory of God, which, in verse 22, has been given to those who believe in Jesus. It is also based on the name of God and his love, given to them.

Sadly, we often develop a low view of unity in Christ. Instead of gathering around God’s redemptive love in Christ, we gather around our common interests or common backgrounds. We fail to realize that the body of Christ, with all its diversity of age, cultural background, and language, is unified by its common confession of faith in Christ, God the Son, who is the one who reconciled the world to God by his death in our place. This is the common confession of the Church through history and in every culture. We are gathered, then, in a unity prepared by God, not by us.

This is why it is a failure when Christians emphasize their differences rather than their confessional unity. We are to be one in Christ. That means when people make ethnic or nationalist assertions about the Church they are falling short of their Lord’s call for unity. In my own church body I have heard and seen this. It is not always said in terms our broader culture would recognize easily. The presence of a national flag in a church suggests a special allegiance to that nation. Statements like “We are the church for young people” or “We aren’t your grandfather’s church” or even, “We’re the Norwegians, not the Saxons” describe our fractious attitude. Jesus prayes that we may be one, united around Him, regardless of all our other identifying marks. Christ crucified for sinners pulls us together in one true church that welcomes sinners to partake of Jesus’ forgiveness. May we be one.

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 16:23-33 - Lectionary for Easter 6C

5/23/2019

5/23/19
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 three-year lectionary.

Our Gospel passage from John 16:23-33 shows a sharp contrast between the attitude of Jesus’ disciples and the honest evaluation Jesus makes of them. Jesus gives them great encouragement. The time is coming when the discipoles will ask things boldly in Jesus’ name. They will not need to fear, because they have trusted Jesus and God’s love is upon them. This is excellent hope. The disciples affirm that they do believe in God really well. Everything should work out fine if this is the case. However, Jesus tells them they will be scattered in a time of tribulation. The opposition will come and they will flee.

I hope our intentions are as good as those of the disciples. But what I know is that Jesus’ evaluation is right and true. When opposition comes, God’s people tend to scatter and flee. Yet his promise is also good. He will not lose his people. We may be ready to flee, but he has given us His name and his promises. We can rely on him.When we need something, we can ask it without fear. So when trouble comes, we ask him to keep us safe and secure in His name. There we can have confidence.

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 10:22-30 - Lectionary for Easter 4C

5/9/2019

5/9/19
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 three-year lectionary.

Our Gospel reading for this week, from John 10:22-30, confronts today’s world head-on. The Jews demanded of Jesus that he tell them plainly if he was the Christ. Jesus responded by referring them to his works, since they had refused to believe his words. In other words, he had answered the question both in words and in deeds.

Western Christians face a world that regularly wants to be critical of some, but not all, of what Jesus did and said. Normally our world does not accept the Scripture as the reliable account of eyewitnesses or people who were with eyewitnesses, even though it is better documented in this regard than any other ancient text. They want to know why Christians are not the sme kind of activists for social change that will fit the unbeliever’s ideal. In fact, our world is generally interested in the words and deeds of Jesus which Christ himself does not put particular emphasis on, yet they ignore his actions to conquer sin and death and to reconcile humanity to God.

What deeds of Jesus will speak for him? His perfect obedience to the Law. His taking on humanity so as to redeem humanity. His death according to Scripture. His resurrection. His promise to be with His people. Here we find the Christ as he shows himself to be the savior. Will he tell us clearly? He has already done so.

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 21:1-19 - Lectionary for Easter 3C

5/2/2019

5/2/19
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 three-year lectionary.

In John 21, Jesus appears to his disciples in a surprisingly unassuming way. The apostolic band, in sorrow and disappointment, is deciding to return to former ways of life. The fishermen are going to catch fish, care for their families, and conduct business as usual. After a fruitless night’s work, Jesus appears to them the way he had several years before. He tells them to cast the nets again.

We should notice that the boat is not far out in the water, but is still about a hundred yards out. In general, though we can easily make out a human figure at that distance and hear a voice across water, we really aren’t going to recognize a face. If we don’t know who to expect we will not be able to identify someone. The apostles recognize Jesus because of the context of their interaction. Jesus had previously provided a large catch of fish after a frustrating night, then he put them to work in His kingdom. Here he does it again.

We all have times of frustration and doubt. We are all tempted to follow circumstances toward our old habits. Often our Lord doesn’t intervene. He may use the circumstance to confirm that we were doing fine. But when he does intervene to redirect us, it is usually quite plain. He brings the huge catch of fish, he calls us by name, he gives us something we need to do.

When Jesus intervenes he does something else as well. As in John 21, he restores our relationship to him. He lets us see a purpose in what we are doing. Maybe he affirms it through circumstances or through people. But he uses those times of restoration to strengthen our relationship with him. He calls us to his side and sends us to do good in his kingdom. This is how we find ourselves as God’s servants, loving and serving our neighbor, feeding His sheep.

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.