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John 6:1-15 - Lectionary for Lent 4

3/19/2020

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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.

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Galatians 4:21-31 - Lectionary for Lent 4

3/18/2020

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3/18/20
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.

The images in Galatians are vivid, to say the least. In this week’s reading from Galatians 4:21-31 the apostle Paul draws a night and day distinction. The children of Hagar, the slave woman, are altogether different from the children of Sarah, the free woman. The children of the flesh are different from the children of promise. The children of the Law are different from the children of the Gospel.

The apostle describes those who would wish to keep the law as children of slavery and bondage. Rather than depending on God’s promise, they strive to reach redemption by their own efforts. The efforts to earn salvation are going to be utterly fruitless. We are only able to achieve the level of our sinful, fallen nature.

This idea explains the possibly cryptic remark of verse 27. The one who is barren is Sarah. She is unable to give birth except for God’s promise. Her nature is to have no offspring. It is God who gives the increase. Although it didn’t appear that Sarah would have children, God’s promise was fulfilled. Her offspring cannot be counted. In this offspring all nations of the earth are blessed. God brings his promise to all the world.

So with Paul we ask whether you want to be children of the flesh or children of the promise. The promise of eternal life in Christ is free for all. That’s the kind of promise 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.

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Psalm 132:8-18 - Lectionary for Lent 4

3/17/2020

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3/17/20
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.

Psalm 132:8-18 speaks of God going to his place of rest. He also draws the special Son of David to sit on the throne, which is described as being in God’s chosen dwelling place, Zion. This brings us hope not only because God is able to give people salvation and whatever provision they need, but also because God, seated on his throne, is the one who is able to be present for his people no matter where they are.

We understand this to be the case because God is able to be present in all places and at all times. As easily as I can sit at my desk and reach the things on the desk top and in the drawers, God, sitting on His throne, can reach us and all our needs. 

As the Lord gathers his people around himself, his people are the special objects of his blessing. Those who would reject him, in verse 18, are clothed with shame, but those who trust in God and His covenant are provided for in every way.

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.

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Isaiah 49:8-13 - Lectionary for Lent 4

3/16/2020

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3/16/20
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.

Much of popular Western culture is quick to condemn Christianity as a religion of bigotry and oppression, of powerful people using their power to hurt others, of dictatorial authority. Aside from the fact that those condemnations have only been true at a few times in history, in relatively isolated situations, standing in contrast to the historic Christian emphasis, revolutionary in nature, of caring for the poor, the needy, the sick, the weak, and the dying, we find a picture of a very peculiar army of God in our reading from Isaiah 49.

In this passage, God is promising to gather people together to himself. Those he is gathering are prisoners, people who have been in darkness, people who are not able to carry on as normal people. Prisoners throughout much of human history have been kept chained or in very confined spaces, normally poorly fed, subject to neglect. When they are released, they are doing well to be able to walk away from the prison. Those who have been kept in darkness will be temporarily blinded by the light of the sun. They are not ready to go anywhere on their own. God is going to level out the pathways and provide guides. This is done because the people need assistance. They can’t move as the rest of society does.

Not only does God get the people out of prison, he prepares a road for them, a safe escort which goes slowly enough for them, protection from the hot wind (an unfamiliar item in my climate, but common in many), from blazing sunshine, from hunger and from thirst. When God gathers His army, it looks more like a procession of disabled people who need to be fed. 

If we are weak, sick, old, or infirm, God calls us together to his side. He will care for us when we recognize that we are not strong on our own. And, if we think about it in those terms, that’s all of us, all the time. If we can name one thing we are not able to manage, we have just given reason to trust in the Lord. He can manage it all.

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.

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