Category: New Testament - Wittenberg Door Campus Ministry

Matthew 6:24-34 - Lectionary for Trinity 15

9/17/2020

9/17/20
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.

A time of plague and pestilence is naturally a time that will provoke at least some level of anxiety. In the early Spring of 2020 I, along with millions of others, faced a genuine question. When there were runs on grocery stores and all other sorts of retail outlets, we did have to ask what we would eat, what we would drink, what kind of clothing would be available. In fact, as I write this in September of 2020, knowing that some of my country’s textile manufacturing was interrupted and some has turned quickly to making face coverings, I have some small question whether I will be able to replace some pieces of clothing this year. It might be delayed.

What does Jesus say about our anxiety in Matthew 6:24-34? He says we shouldn’t be anxious about what we will eat, drink, or wear. Excellent! This is a command from our Savior! What’s even better is that he gives a reason. God cares for the things of our world, including birds and flowers. He certainly cares for us. As long as the flowers don’t have to worry about what their blooms will look like, we don’t have to worry either. God cares for us more than he does for them.

With this in mind, we do need to be aware that people, Christians and non-Christians alike, have suffered from want over the generations. Some have starved. Some have been without basic necessities, such as clothing. There is certainly privation in this world. Times of drought have taken away the wild flowers, along with some of the people, in different places and at different times.

What is the good news, then? Jesus tells his disciples to seek His kingdom and His righteousness and we will see his hand of provision. This doesn’t necessarily mean we will not run into hardship and even death. But it does mean that our Lord, who has cared for us, will always continue to deliver forgiveness, life, and salvation to all who believe on Him. There’s no need to fear. God in Christ has taken care of our needs.

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.

Salt and Light

9/17/2020

Thursdays are for the New Testament
9/17/20

Gibbs, Jeffrey A. “Matthew 5:13-16: Summary of the Disciples’ Calling: Salt and Light.” St. Louis: Concordia Publishing House, 2006, pp. 257-262.

In Matthew 5:13 and 14, Gibbs sees the pronoun “you” to be very emphatic, referring to “you” and no others. The disciples are those who have a specific “beneficial effect...on the world” (Gibbs 2006, 257). Gibbs is clear that the thing which could lose its flavor is not the salt, but the world. The emphasis is on receiving the seasoning, not becoming or remaining salty. Gibbs discusses the BDAG entry and the content at some length (Gibbs 2006, 258).

Gibbs notes that Jesus describes the disciples as salt and light, using the indicative mood (Matt. 5:13-16). This is their identity. It is not a matter of possibility (Gibbs 2006, 259). The metaphor, according to Gibbs, introduces the rest of the sermon. As an introduction, he suggests the metaphor should not be pressed too hard. It will be unpacked in the sermon (Gibbs 2006, 259). The images are general in nature. Their role is to be a blessing to the world. All Christians, in one way or another, fulfill that role by their nature, rather than by tremendous works of virtue. However, Gibbs affirms that Jesus calls his people “to lives of remarkable purity, faithfulness, piety, love, and generosity” (Gibbs 2006, 261). It is the nature of the Christian to live a life which is remarkable in some ways.

Galatians 5:25-6:10 - Lectionary for Trinity 15

9/16/2020

9/16/20
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.
We remember as a matter of history that the chapter and verse divisions found in the Bible are not original to the text. They are generally helpful and normally come in appropriate locations. Yet reading the context of a passage does sometimes (often!) require crossing a chapter line. This happens in our Epistle passage for this week, Galatians 5:25-6:10. And this is a really good move.

The apostle warns us to walk in the Spirit and to avoid conceit, provoking and envying one another. This is immediately followed at the start of chapter 6 by an application. If we see someone caught in sin, those who are spiritual are to rescue him. The text is clear. Christians, very genuine Christians, become trapped in sin. It entangles us, like a net used in combat. The one trapped in the net may be a very fine fighter, but becomes entirely helpless when wrapped up. Likewise, the Christian who is entangled in sin can’t find a way out, at least not alone.

What does this idea of chapter 6 have to do with the last verse of chapter 5? There’s a connection in Paul’s mind. Very simply, when we become conceited, when we envy one another, when we decide to provoke others to anger and sin, we ourselves become entangled in sin. The very trap we try to set for someone else traps us.

There are two fairly obvious pieces of counsel to be had here. First, walk in the Spirit. This takes away our desire to sin against our neighbors. If we wonder whether we are walking in the Spirit, we need only to examine our hearts. A heart walking by the Spirit is a repentant one. Are we sorry for sin, and dependent on Jesus’ forgiveness? Then we are far less likely to exercise our old sinful man by conceit, provocation, and envy.

Second, when we find someone entrapped in sin, we don’t consider it a cause for rejoicing. It’s a reason for sorrow. We mobilize the rescue party and try to release our brother or sister who has become entangled. And we do it right away. The person wrapped up in the net may face death as a result.

The Christian lives a life of repentance and mercy. Thanks be to God that we have been shown mercy. Thanks be to God that we can also show mercy to others.

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.

Luke 17:11-19 - Lectionary for Trinity 14

9/10/2020

9/10/20
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.

On the border of two cultures, Jesus meets men from those two cultures - Samaria and Galilee. The men are in athe same kind of trouble, suffering from leprosy. At the time, it was an incurable disease which led to a slow and painful death after going through the course of the disease separated from society and treated like an outcast. It was a slow death in poverty. These men need help. There is no earthly help for them, so when they find Jesus, the healer they have heard of, they ask for mercy.

Jesus sends them to visit the priests. Why is this? It’s because the priests are the people God appointed in the Old Testament to look at illnesses, specifically leprosy, to see if it was spreading or if maybe it was a rash that was going away, and to put people in quarantine or release them. Jesus sends them to the proper authority.

Did you notice that he didn’t heal the men before he sent them? He just sent them. As they went they were healed. God’s healing happened to them after they had gone ahead and followed God’s will.

One of the ten, a Samaritan, not a Jew who would have recognized himself as part of God’s covenant people, came back to thank Jesus. That’s when Jesus tells the man that his faith has healed him.

When we realize God’s mercy and grace, when we walk in the truth and we see that we are all right, when we then turn to the Lord in thanksgiving, that’s when Jesus normally tells us the message we already were realizing. That’s when he tells us we are healed, we are restored, we are forgiven. When did it really happen? Jesus was healing the Samaritan man from the time he asked for healing. Jesus then proclaimed that his promise was good and complete.

Likewise with us, when we ask the Lord for his mercy, he responds by showing us that his mercy was there for us all along. This is the Lord who is able to come before us and rescue us. We normally realize it only later. But our right response is exactly that of the Samaritan. We give thanks to God for his work.

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.

Blessed

9/10/2020

Thursdays are for the New Testament
9/10/20

Gibbs, Jeffrey A. “Matthew 5:3-12: Doorway to the Sermon: Blessings/Beatitudes for Disciples.” St. Louis: Concordia Publishing House, 2006, pp. 234-256.

Speaking of the Beatitudes, Gibbs observes the predicate adjective μακάριοι in the front of each line for emphasis. He considers the word to have a very strong meaning in context, more like “saved” than “happy” (Gibbs 2006, 234). The concept of “poor in spirit” may well suggest economic as well as spiritual poverty. Gibbs suggests that God may well use physical trials such as poverty to bring about a spiritual dependence on him (Gibbs 2006, 235). Gibbs further notes the numerous clauses which are in the passive voice and do not express an agent. His opinion is that God is the unseen and unmentioned actor in these statements.

Matthew 5:10 uses a perfect passive participle for “those persecuted” (Gibbs 2006, 236). Gibbs makes it clear that the context does not suggest a continuous state of persecution but rather an act of persecution which has a lingering result (Gibbs 2006, 237).

Gibbs observes that the Beatitudes are “two groups of four blessings in the third person plural...followed by a final, much longer blessing in the second person plural” (Gibbs 2006, 237). Gibbs also sees that the Beatitudes can be understood as pairs, in which the first two have the first of the pair preparing us for the second of the pair, but the second two pairs working in the other direction (Gibbs 2006, 238).

Gibbs considers that Matthew 11:2-6 and Isaiah 61:1 are necessary context for Matthew 5:3. The passages in Matthew are the only theological uses of “poor” in Matthew. Both passages make eschatological promises (Gibbs 2006, 239). Gibbs observes that in Matthew 11 the people with various conditions of need are not spoken of as troubled by their condition. Instead, it is an objective recognition of need. This also extends to “the poor” in 11:5 and “the poor in spirit” in 5:3 (Gibbs 2006, 240). Gibbs takes this to indicate a status that lacks something needed, spiritual riches or ability. The pattern Gibbs concludes we must look for is one where Jesus provides what his people need. He includes in this forgiveness, baptism, the work of the Holy Spirit, the reality of the Sacrament, and belief on what Jesus would do (Gibbs 2006, 241).

Gibbs observes strong parallels between Isaiah 61 and Matthew 5:3-12. Matthew is likely portraying Jesus specifically as God’s servant, making promises (Gibbs 2006, 241).

In Matthew 5:4-6 Gibbs sees Jesus promising to fill empty humans (Gibbs 2006, 242). Here he considers the tenses of the verbs to be especially important. The present state leads to a future result (Gibbs 2006, 243). The present state, again, according to Gibbs, is a state of helpless inability (Gibbs 2006, 244). The future goal, in each instance, has to do with a fulfillment which comes through following Jesus (Gibbs 2006, 245).

Matthew 5:7-12 moves to future fulfillment in very clear terms. In verse seven the merciful will receive mercy. In verse eight the pure in heart will see God (Gibbs 2006, 247). Gibbs considesr that God is the one who gives mercy, as well as being the one who urifies hearts (Gibbs 2006, 248). Verse nine speaks of the one who makes peace. Gibbs notes that the adjective for a peacemaker is absent from Scripture (Gibbs 2006, 252). There is, however, a strong theme of peace in Matthew 10, where the missionaries let their peace be on the place they visit. Gibbs therefore sees the peacemakers of 5:9 to be those disciples who bring God’s peace around with them (Gibbs 2006, 253). Finally, those persecuted for righteousness are blessed. Gibbs is very clear that not all of Jesus’ people will expect or receive persecution, but those who do will be rewarded (Gibbs 2006, 254).

The close of the Beatitudes shifts to the second person, in verses 11-12. Gibbs sees this as a statement that the work of Jesus is not just a matter for analysis, but that it may apply to “you” specifically (Gibbs 2006, 255).

Galatians 5:16-24 - Lectionary for Trinity 14

9/9/2020

9/9/20
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.

My Lunch and Learn Bible study today had to do with using God’s name and authority rightly. The concept of God’s people rejoicing in the Name of the Lord, trusting that they can receive what they pray for, was central. Really? We can pray for what we want and God will do it?

Yes, absolutely, provided we are praying within God’s will. As we pray in the Lord’s Prayer, we ask that God’s will should be done. God is most certainly able to accomplish His will.

This brings us to Galatians 5:16. As we walk in the Spirit we will not gratify the desires of the flesh. When we are set apart for God’s purpose and our desires and affections are wrapped up in what He has said, rather than what we may desire, we’ll end up doing God’s will. We will be transformed into instruments of God’s will rather t han remaining instruments of our will, working out our fallen nature.

Wait a minute! As I’m writing this post, I’m sitting on a metal bench at a table outside on campus. There’s no back support. My shoulders are starting to scream at me. There’s a chilly, damp wind blowing and my fingers are getting pretty numb. I’m not complaining, but I’m looking forward to seeking out some comfort. When I leave this location, I’ll also probably get something to eat and drink. Is that a plan to gratify the desires of the flesh? Am I threatening to stop walking in the Spirit?

I sure hope not. The Lord gives us comforts, food, drink, rest, and shelter. Those are good things. They are gifts of God. Yet, even as we enjoy them, we need to be aware that they are gifts. We give thanks to the Lord who provided those things. And we enjoy them. They are good. We rightly want them. However, we are not to sin in order to get them, nor to sin when we don’t get them. This goes for all sorts of pleasures. Our desires are to be subordinate to God’s will. He is the Lord who provides our needs. We don’t take things into our own hands. We also don’t scoff at the good our Lord has provided. Rather, we delight in the Lord and return thanks to Him.

Walk in the Spirit! It’s the place to be.

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.

Luke 10:23-37 - Lectionary for Trinity 13

9/3/2020

9/3/20
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.

Love God. Love and serve your neighbor. It seems this should be fairly straightforward. There’s no fuss, no muss. Jesus affirms the statement of the lawyer in Luke 10:25-28. Love God. Love and serve your neighbor.

Everything is going well until the lawyer desires to justify himself (v. 29). That’s when he runs aground. “I’m find with the idea of loving God with my whole being. But aren’t there some neighbors I can avoid loving? What’s the limit of neighborness?” Jesus, of course, points the lawyer to a person from a group toward which Jews harbored deep hostility. People sometimes speak about this in terms of racial tensions in the United States. It’s a lot worse than that. The Samaritans and Israelites had built up centuries of mistrust and were always ready to get a war started. This is a big huge identity issue.

The lawyer would not be sympathetic toward a Samaritan. Then, notice what the man in the parable does. He picks up the Samaritan, who might just die and make him ceremonially unclean and a suspect of murder. He takes the guy to an inn. He pays for lodging and care for a while.

Try explaining that to your wife. You are away on business. The trip maybe takes a few days. And she sees that you have a really big hotel bill and your other expenses are considerably higher than normal. Really? You picked up a person who had been assaulted and helped him get some rest? The next question would naturally be, “Who was she?”

This is what happens, though, when we try to justify ourselves. We want an out clause, and Jesus refuses to give us one. We are to love God with all our being and our neighbor as ourself. Period. We are asking the wrong question when we ask who our neighbor might be. The right question is what we do when we fail to love God with all our heart. The right question is how we get help when we don’t really love our neighbor.

What’s the answer to those right questions? Jesus is the right answer. He is the one who brings us forgiveness, life, and salvation, as we confess before him that we have sinned. He’s the one who puts our lives back together. He’s the one who reconciles us to God. He’s the one who justifies. We don’t need to do it ourselves. That’s good, since we can’t and won’t. Let God be God.

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.

Followers of Jesus - Listening in

9/3/2020

Thursdays are for the New Testament
9/3/20

Gibbs, Jeffrey A. “Matthew 4:25-5:2: Narrative Introduction to the Sermon on the Mount.” St. Louis: Concordia Publishing House, 2006, pp. 226-233.

Regarding Matthew 4:25, Gibbs reminds the reader that crowds routinely followed Jesus. The crowd is distinguished from disciples, who are actually intent on learning from Jesus (Gibbs 2006, 226). Though the crowd would have been partly Jewish and partly Gentile, consistent with Matthew’s emphasis on Jesus as the Messiah, the areas mentioned here suggest a mostly Jewish crowd.

Gibbs considers the theological claims that Jesus is presented as the new Moses. He concludes that in Matthew 5:1 the evidence of intent is not strong enough. Matthew’s use of mountains rarely suggest a connection to Moses (Gibbs 2006, 227).

Matthew 5 begins the first of Jesus’ five major discourses recorded in Matthew. Gibbs considers it significant that the disciples here are separated from the rest of the crowd. While the crowd hears Jesus’ teaching and is amazed, it remains distinct from the group of disciples (Gibbs 2006, 228).

As he begins to comment on Matthew 5-7, Gibbs notes that these three chapters have historically received a tremendous amount of study and commentary. Gibbs’ intention will be to identify the key ideas as they fit into Matthew’s particular purpose (Gibbs 2006, 230). Gibbs will show the Sermon is based on a foundational blessing at the start, and that the other parts are ordered in light of and dependent on those blessings. The significant turn from the third person to the second person in the Beatitudes point to the need to receive Goid’s gifts as individuals (Gibbs 2006, 232). The concept of God for you is central to Matthew’s Gospel.

Galatians 3:15-22 - Lectionary for Trinity 13

9/2/2020

9/2/20
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 apostle Paul observes that even in our paltry human covenants, we don’t make alterations to the agreement once it has been instituted. The covenant is a covenant, period. Treaties are binding. Contracts matter. How much more the covenant that God has made with his people?

God’s promises to Abraham, and through Abraham to us, are true and certain promises. And they are addressed, as Paul says, to the end of what Jesus, God the Son, would accomplish. We recognize, further, that God bound himself by the promise to Abraham. He doesn’t have an out clause.

Does God intend to keep his promises? He most certainly does. He lays his hand of blessing, peace, reconciliation, forgiveness, and redemption upon all humanity, to be received by faith in him. Do we wonder whether God’s promises are for us? He has laid them out for any who believe. They are promises to you and to me.

This should give us great confidence. God is for us. Nobody can be against 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.

Indicators of Early Composition

8/28/2020

Piper, Otto A. “1 John and the Didache of the Primitive Church” Journal of Biblical Literature 66 (1947), 437-451.

Piper observes a “peculiarity” of 1 John in which the author refers to truth claims which are held by himself and his readers. The practicality of the Christian faith is taken as an authoritative reality (Piper 1947, 437). Piper details ways in which these references are introduced. He then discusses these beliefs which are considered to be held in common, categorizing them in five groups.

First, Peper lists the credal statements (Piper 1947, 438-439). He makes no significant comments, rather he simply provides the Greek text and reference. He then moves to theological axioms (Piper 1947, 439). These are followed by eschatological prophecies and convictions. Pe\iper notes that these would be like the theological axioms but have a stronger implication of personal piety (Piper 1947, 439). There follow moral commandments and ecclesiastical rules (Piper 1947, 440).

Piper makes it clear that many of hte propositions are introduced as things which the reader has heart. He also notes that there is no reference to written authority but that 2:27 referst o Jesus’ teaching. In his opinion this “may be taken as an indirect confirmation of the fact that we are here in the presence of oral tradition” (Piper 1947, 440). He strengthens this case by noting passages in which various authorities express identical ideas while using different verbal devices. This enhances a concept of orality rather than literary transmission. Piper lists numerous passages in which parallel ideas are expressed in very different words (Piper 1947, 441).

A good deal of the difference Piper observes in these passages of parallel idea but divergent language usage can be explained by regional and dialectical differences. People with different backgrounds express themselves differently (Piper 1947, 443). Piper speaks at some length about Semitisms, such as the unusual use of λύειν meaning “to nullify” (Piper 1947, 443-444).

Piper not only sees the text of 1 John as indicating the oral traditions of the day, but he also considers the vocabulary usage as an indication of an early date. Theological terms which were later associated with the ideas in the Epistle are not used consistently. This suggests the terminological development was still under way (Piper 1947, 445).

Piper analyzes Bultmann’s criticism of the Epistle in some detail. In sum, Piper considers Bultmann to make stylistic differences bear too much significance in terms of analysis of form and redaction (Piper 1947, 448-449).

Piper’s overall conclusion is that 1 John represents an early state of the development of Christian doctrine. The terminology has not yet become stable and much of the work seems to assume a Christian life based largely on obedience to practical rules (Piper 1947, 450).

Mark 7:31-37 - Lectionary for Trinity 12

8/27/2020

8/27/20
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.

I have no idea how many times I’ve heard this. I lost count, pretty quickly. It’s the spiritual life and spiritual meaning that matters. Christianity is about faith, nothing to do with the body.

Sorry, that’s actually more closely related to Gnosticism than to Christianity. But we want to get practical, right? In Mark 7:31-37 it would leave the deaf man with a speech problem out to dry.

Jesus could certainly have communicated to the person somehow that he loves him and is his redeemer. Jesus could have gotten the idea across that he didn’t need to worry about earthly things and that if he believes on Jesus all will be well. And in reality, that is an accurate message.

Jesus doesn’t stop with that. He knows that the man’s body will be raised in the last day and will be a glorified body with no faults. But wouldn’t it be nice if he could hear the voices of his family and friends? What about being able to speak clearly and hear the answer? These are not matters of indifference to Jesus. He cares about the physical.

What else do we see? To those who look only to spiritual and symbolic means of healing, let’s notice that Jesus sticks his fingers in the man’s ears. In other instances of healing, Jesus lays his hands on people, anoints their eyes with mud, and probably does a few things I am forgetting at the moment. He uses physical means as he does his work.

Granted, the power is in the promise of God through Jesus, not in the physical means he uses to accompany it. But God is not afraid to have physical elements involved in his works of mercy and grace.

Jesus shows his love for this man, body and soul, and is willing to touch him and heal him. He hasn’t changed in that regard, but nowadays he uses other people’s hands to touch and serve people. He remains 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.

Preaching, Teaching, and Healing to Deliver God's Kingdom

8/27/2020

Thursdays are for the New Testament
8/27/20

Gibbs, Jeffrey A. “Matthew 4:23-24: Summary of Jesus’ Ministry.” St. Louis: Concordia Publishing House, 2006, pp. 221-225.

In Matthew 4:23, Jesus “went around.” Gibbs sees the verb as inceptive in nature. He also asserts that the present participles “after a main verb of coming or going” likely show purpose (Gibbs 2006, 221). So Jesus’ purpose is to teach, preach, and heal.

The activities of preaching and teaching in Matthew are used in very similar ways. Gibbs does observe that perhaps preaching is aimed more at bringing a message to those in need of conversion (Gibbs 2006, 222).

Gibbs does note that in his opinion 4:25-5:2 serves as an opening bracket for the Sermon on the Mount, with a closing bracket at 7:28-8:1 (Gibbs 2006, 223). Matthew 4:23-24 thus serves to conclude the portion before it.

Gibbs sees the purpose of Jesus as saving people from sin. He accomplishes that purpose by preaching, teaching, etc. (Gibbs 2006, 224). This is the work of God’s reign in the world. Gibbs does observe that the biblical text is clear that not all sickness is demonic and not all is natural. We should expect the same kind of pattern in our world today (Gibbs 2006, 225).

2 Corinthians 3:4-11 - Lectionary for Trinity 12

8/26/2020

8/26/20
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.

Self-sufficiency. It’s a tried and true American value. Unlike in many parts of the world, Americans honor the “pioneer” and the “self-made man.” Even within Christianity we have a love for personal initiative. Why else would decision theology and the idea of the sacraments being our confession of who we are catch on to such a large extent in this country?

2 Corinthians 3:4-11, particularly 4-6, contradict this idea. Our sufficiency is not of ourselves. It is in Christ. We are not capable in any way to bring people eternal life. We are not able to create any kind of religious structure or doctrine by which God would be pleased. The covenants and structures that we can invent ultimately only brings condemnation. They may urge a holy life. They may do many good works in the community and around the world. But the end of them all is to depend on ourselves rather than on God, for justification.

The apostle Paul says without hesitation that our only hope is not in ourselves, but in Christ, who has given his life for us. This is to the glory of God. This is how we find reconciliation with God. He alone is our hope and our salvation.

How do we live in light of this? We don’t give up the pioneer spirit. There’s no need to put away the attitudes that honor hard work, initiative, and carving out a way of life in the wilderness. Those are positive attitudes. They do a tremendous amount of good in our world, especially through innovation and creation of structures that will bring security to others. However, while we continue in that rugged way of life, we confess that our true hope is through God alone. We know that what we are doing is done with God’s help. With God’s help we raise our families. With God’s help we create a better comunity. With God’s help we may even be blessed to find cures for diseases and inventions that save our environment from much of the wear and tear caused by living here. But it is all with God’s help.

We also realize that nothing we can do will reconcile us with God. That all comes from him. It isn’t the strength of our will that keeps us in Christ. It isn’t the quality of our repentance that determines God’s forgiveness. We aren’t the ones active in baptism or communion, we merely receive what God has given us. It’s God at work.

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.

Luke 18:9-14 - Lectionary for Trinity 11

8/20/2020

8/20/20
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, from Luke 18:9-14, draws a line between two attitudes, both embodied for us. The one, shown in a Pharisee, thinks he is just the kind of person God wants. And we all immediately agree that it is a good thing to be a righteous person who is upright, does works that show a holy devotion to God, and gives to the needs of church and community. We would all be glad to know this person. In fact, it must be nice that God gets to know such an upright fellow.

The other attitude, shown in the person of the tax colletor, has no good works to show. What a failure! He keeps pleading for God’s mercy, but why in the world would God want to have mercy on him? Nobody would want to know this character.

The tax collector is exactly the person God is glad to know. He cries out for what he needs. The creator of all gives him mercy.

No, we don’t want to enter into sin so God can be pleased to forgive us. But when we pray, we call out to God so He will have mercy, working according to His good pleasure. Lord, have mercy on us, and on the world you have created.

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.

The Beginning of Jesus' Actions

8/20/2020

Thursdays are for the New Testament
8/20/20

Gibbs, Jeffrey A. “Matthew 4:17-22: Jesus’ Proclamation Begins and He Calls Disciples.” St. Louis: Concordia Publishing House, 2006, pp. 213-220.

It is at Matthew 4:17 that Jesus’ actual public ministry is taken up. Prior to this, Gibbs considers that Jesus is being introduced (Gibbs 2006, 213). Gibbs considers this transition to be of great importance, along with that found at 16:21. Here, Matthew says that Jesus began his work (Gibbs 2006, 214). Of note is the fact that Jesus’ preaching is described the same way as that of John. He is calling the lost to repentance and belief.

Gibbs reminds his readers again of the significance of the message of God’s reign approaching. The reign is the activity of God more than it is a group of people or an organization (Gibbs 2006, 215).

The call of the first disciples seems important. Gibbs notes that Matthew 4:18-21 and 4:21-22 have very strong parallelism. The two pairs of disciples are to be considered together. Furthermore, the powerful call of Jesus shows he is in command of the situation (Gibbs 2006, 216). It is significant that other rabbis would be sought out by their disciples but Jesus finds his.

Gibbs thinks some commentators make too much of the fact that the disciples leave their things to follow Jesus. He doesn’t see it as an immediate radical separation but as a gradual beginning to find they will always follow Jesus (Gibbs 2006, 217).

Gibbs explores the fact that these disciples were called as special disciples who would become apostles. They are presented as unique individuals. They have a task reaching to others. They physically follow Jesus from place to place (Gibbs 2006, 218). As a group, these apostles seem to play a special role and have a special relationship with Jesus.

1 Corinthians 15:1-10 - Lectionary for Trinity 11

8/19/2020

8/19/20
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.

The resurrection of Christ is the matter of primary importance to Christians. In verse three it is the thing of first importance. Let’s look at a few of the reasons it is so important.

Paul says twice that these actions of Christ were “in accordance with the Scriptures.” The Bible speaks, from beginning to end, of the work of God in Christ to reconcile the world to himself. The Gospels record many, many ways in which Scripture was fulfilled in and around Jesus. This includes Roman centurions and their subordinates who would not have known the Scriptures but who did things which were clearly recognizable as fulfilling prophecies.

Christ died for our sins. This, not any kind of ethical teaching, was the purpose of Jesus’ work. He interfered with death itself, giving his life on behalf of sinners. The soul who sins must die, but the bible describes Jesus, as perfectly man and perfectly God, to be the one who was able to make his death a substitute for others.

Christ rose from the dead. His resurrection shows that he was not bound by sin and death. This gives credence to the Bible’s teaching that Christians will partake of the resurrection. He plans to bring us to be with him.

The very real substitutionary death and resurrection of Jesus is central to Christian teaching. It sets it apart from every other world religion And it is delivered to you and to me for our encouragement.

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.

Luke 19:41-48 - Lectionary for Trinity 10

8/13/2020

8/13/20
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 this week’s readings we have seen the idea that God is the savior, that he provides for his people, and that salvation is according to his plan, not according to ours. The application of this concept shows up in our Gospel passage, Luke 19:41-48. Here Jesus is weeping over Jerusalem. The city will lie in ruins and its enemies will destroy not only the city structures but the people as well. Why will this happen? Because Jerusalem refused to recognize Jesus, the one who visited them with salvation.

Is this a sign that God is weak and unable to rescue his people? Couldn’t God just bail out Jerusalem, smite the Romans, and call it finished?

God is not weak. But he doesn’t work according to our plans or our rules. He works according to his own plans and rules. Salvation is by grace through faith, not of our works. The only way Jerusalem will be rescued from her enemies is by believing that the true God, the God of the Bible, is the rescuer. The only way they will fight off the enemies is by trusting in God and waiting on Him. They can’t do it in their own strength. It is God’s plan, not ours, which will prevail.

And it makes God weep when his people depart from his ways. That’s the kind of God he is. He has given us freely a way of life, hope, and salvation, yet we have despised the gift and the giver. God reacts to this in sorrow, knowing that his mercy will be rejected and people will prefer to use their own means, means which will surely fail. Yet he allows it. God is God. His ways are not our ways. He has opened a way of life, but we reject it.

This is why we pray for ourselves, our church, our family, and our world. To walk in the way of life is not something we can do by our own strength. May God give us grace that we would not make him grieve.

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.

Jesus, the Light of the World, for the Gentiles

8/13/2020

Thursdays are for the New Testament
8/13/20

Gibbs, Jeffrey A. “Matthew 4:12-16: Jesus, Immanuel, Prepares to Bring Light in Galilee.” St. Louis: Concordia Publishing House, 2006, pp. 200-209.

As Matthew shows Jesus to be the promised light arising for the Gentiles, Gibbs notes that the quotation from the Old Testament is problematic. The passage in Isaiah in the Masoretic Text does not precisely line up with the wording in the Septuagint. There are some variant readings. Matthew’s use suggests that he was translating from Hebrew, and possibly from a manuscript tradition which we don’t currently have (Gibbs 2006, 201). Gibbs walks through the grammatical differences extensively. The overall thrust of the passage is retained in Matthew. “The light of Christ is not just shining upon Galilee of the Gentiles; it has risen and is shining for them” (Gibbs 2006, 203).

The brief mention of John the Baptist in Matthew 4:12 suggests to Gibbs that Matthew wants us to see the “vulnerability and weakness” of the humans who participate in Christ’s kingdom (Gibbs 2006, 203). Jesus’ withdrawal from Nazareth thus both suggests his desire to avoid being imprisoned before his time and his desire to shine God’s light on the Gentiles in Capernaum (Gibbs 2006, 204). We are reminded here that Jesus is Immanuel, God with us, and that he serves that role for all nations. Gibbs is clear that this, the end of the first major portion of Matthew’s Gospel, is not only concluding the material of the section, but also foreshadowing the end of the entire work in Matthew 28:20 (Gibbs 2006, 206).

Gibbs concludes the chapter with a review of the structure of this part of Matthew’s Gospel. A strong indicator that 1:1-4:16 is one unit is the shift of theme in 4:17, when Jesus “began” “from then.” This shows a new pattern of activity (Gibbs 2006, 207). Gibbs further notes that half of Matthew’s statements about fulfilling prophecy are in 1;1-4:16, as are two additional significant Old Testament quotations. The first and last quotations in this section are from the Immanuel material in Isaiah. This brackets the content of the section (Gibbs 2006, 208). The theme of the unexpected is also very prominent in 1:1-4:16. Gibs sees this as one of the ways Matthew sets this segment of the Gospel apart, introducing the idea of salvation planned by God in a way we would never anticipate (Gibbs 2006, 209).

Romans 9:30-10:4 - Lectionary for Trinity 10

8/12/2020

8/12/20
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.

God works by God’s rules, not by our inclinations. We find this over and over again in Scripture. Today’s reading from Romans 9:30-10:4 is no exception. God is working by his rules and principles.

The big picture, the one which virtually everyone will miss, given enough opportunity, is that salvation is by grace through faith, not of our works. That’s the idea that the Gentiles were able to grasp. In fact, they found it amazingly liberating. Really? You mean all the sacrifices that we have done in the past, trying to appease one deity or another, trying not to be noticed by those we didn’t sacrifice to, keeping our heads down in hope that we will slip by without being noticed by some angry god or another, all that was useless? Exactly. All it did was to add to your anxiety and fear.

Salvation by grace through faith leaves fear behind. It takes away all the reason for fear and doubt. It leaves salvation up to God’s goodness, not up to my goodness.

Where do we go wrong with this? It’s a matter of our natural desire. We always seem to want to earn our own way, prove our own goodness, show that we are really a lot better than God seems to think we are. Romans 9:31 points out that the Jews, by trying to keep the law and earn their way to heaven through the law, failed in exactly that way. God’s law was to lead to righteousness, but it is a standard which only Jesus could ever keep. The law of God points us to our failure, not to our success. It points us to our need for a savior.

Trusting in Jesus is the only way of salvation. There is no other. We should find this to be a liberating message. We receive salvation in the way God has described it. We don’t have to make up our own system and outdo God at his work. We are recipients of his mercy. So we allow it to be by mercy, not by our effort.

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.

Luke 16:1-13 - Lectionary for Trinity 9

8/6/2020

8/6/20
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.

Luke 16:1-13 has often had headings applied to it by editors. Sadly, those headings, in an attempt to capture the essential idea in a brief and memorable way, normally heap abuse on the “manager” or “steward” in Jesus’ teaching. This is especially sad, since that character is a portrayal of us.

The accusation against the man is that he is not using his master’s resources effectively. If we consider this in light of God’s Commandments, it seems he is violating the 2nd Commandment by misusing the name of his master, who is a figure of God.

What is the master’s priority? He has been doing business with these people and he wants to continue doing so. He wants them to acknowledge his bill, but he apparently realizes that they are not actually able to pay the bill. Does this sound familiar? God has been working in our world, with us sinners. He is caring for our needs by using his resources. He wants us to recognize that we owe a debt to him, though we are never going to be able to satisfy the debt. We can never repay all our sin. So he holds his Son, Jesus, responsible for the full payment. Yet the debt we owe to God is something that He has commanded and that he commanded for a reason. How are we going to deal with that? We do what we are able to, as well as we can, now.

At the moment of negotiation, the steward takes on the role of Christ. He says he will take care of everything else. Leave it with him.

How do we act like the steward? We are representing God in his dealings with the world. People recognize the bill they have, their outstanding balance of righteousness. They are troubled by it. When the come to Christ’s Church, asking for help, our response is to acknowledge that they owe a debt of righteousness. They can’t pay it. We say it is taken care of by Christ’s sacrifice on their behalf. Does God let them off free? Well, in a way, he does. But in another way, we are called to live a life of what righteousness we are able, a life of repentance, a life of belief in God through Jesus. That’s what we call our world to do also.

May the Lord of all continue to work in His people for the good of the whole 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.

Jesus' Temptation

8/6/2020

Thursdays are for the New Testament
8/6/20

Gibbs, Jeffrey A. “Matthew 4:1-11: Jesus, God’s Son, Overcomes Satan.” St. Louis: Concordia Publishing House, 2006, pp. 187-199.

In the context of Satan’s temptation of Jesus, Gibbs observes that although the verb may be used with neutral connotations, in Matthew it is uniformly used negatively and that “Jesus is always the target of the temptation” (Gibbs 2006, 187). In this passage, Satan is referred to by three names - “the slanderer,” “the tempter,” and “the adversary” (Gibbs 2006, 188).

Gibbs notes that in Matthew 4:4, the future tense “will not live” “has a true indicative force . . . rather than the sense of an imperative” (Gibbs 2006, 189). The third person in thefuture rarely has imperatival force, though the second person does. Jesus’ responses to Satan use second person future indicatives as commands (Gibbs 2006, 190-191).

Matthew 4:1-11 and 26:36-46, the two passages of Jesus’ temptation in Matthew, provide the bulk of Matthew’s uses of the historical present. Gibbs views this as a way Matthew attempts to make these passages particularly vivid (Gibbs 2006, 189).

In Matthew 4:6 many6 translations view Satan’s words as a direct quotation of Psalm 91:11-12. However, Gibbs sees the word ὅτι “as introducing indirect discourse” (Gibbs 2006, 190). The statement is not a direct quotation, but a paraphrase which omits the idea that the angels will keep God’s people. Normally Matthew introduces direct quotations without ὅτι, using it only here.

Gibbs urges the reader and interpreter to disregard the potentially misleading chapter break at the end of chapter three. After the voice of God affirms Jesus’ baptism in 3:17, Jesus was led into the wilderness by the Spirit of God (Gibbs 2006, 191). Jesus passes through the water and is led into the desert, just as Israel in the Exodus (Gibbs 2006, 192). In contrast to Israel, which was “tested,” Jesus is “tempted.” He proves himself to be the worthy Son of God.

Gibbs notes that Matthew 4:2-4 has a clear parallel in Exodus 16, where Israel, led into the desert, complains of hunger. The people of Israel were supplied with food but kept grumbling. Jesus, on the other hand, was not supplied with food, yet he never complained (Gibbs 2006, 194). The temptation of Jesus was that he should do something which Satan acknowledged he could, and which he later showed an ability to do, as he fed large groups of people. Gibbs emphasizes that Jesus knew that God had spoken - recently - in 3:17, and that Jesus acted as an obedient and trusting son.

The temptation for Jesus to throw himself down from the temple follows in Matthew 4:5-7 (Gibbs 2006, 195). Gibbs finds a typological application less clear than in 4:2-4. At issue is God’s power to protect his people. Jesus refuses to test the matter, confessing that we do not test God (Deuteronomy 6:16).

The final temptation, which Gibbs sees as the climax, is that Jesus should fall down and worship Satan (Gibbs 2006, 196). Israel was prone to worship of other gods. Yet the nation was pictured as a son of God, which would be bound to allegiance only to God. Citing Deuteronomy 6:13, Jesus affirms worship is reserved only for God. Though Satan has shown a progressively lower view of Christology throughout the temptations, Jesus’ view of God has remained high. He is the Messiah who will obey God.

In Matthew 4:11, Satan leaves Jesus for the time being. Gibbs sees this as Matthew’s sign to his readers that Jesus will be able to defeat Satan in the end. The emphasis, further, is on Jesus’ work to overcome Satan, rather than on Jesus as an example to show us how to be victorious (Gibbs 2006, 197) Gibbs says that “the primary message of 4:1-11 must be that Jesus is Victor over Satan on behalf of the nation and ultimately on behalf of all people” (Gibbs 2006, 198). Yet at the same time the Christian is encouraged to live by rightly grasping Jesus’ identity.

1 Corinthians 10:6-13 - Lectionary for Trinity 9

8/5/2020

8/5/20
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 reading from 1 Corinthians 10:6-13 centers on a handful of times when the people of Israel violated God’s commands and found themselves under the fierce displeasure of their Lord. We are well warned by these situations. Yet we should ask ourselves if there is an underlying principle. Then we can understand not only not to enter into those particular sins, but we can also see how God would enable us in a righteous life.

The common theme which ties all these troubles together is fairly simple. In each instance, the people of Israel chose to think of themselves as superior in some way to God. They trusted in their wisdom, their strength, their ability to discern good and evil, their desires, and their understanding of what is right and wrong. In each instance, the human way which God’s people chose to follow led them directly into sin, condemnation, and shame.

What are our desires? All that are not within the will of God are desires that Jesus has already given his life for. All that would bring us the glare of God’s displeasure are already atoned for, as Jesus cried out to His Father, “My God, my God, why have you forsaken me?” The death we deserve was served up to Jesus. The life he deserved has been served up to us.

At the end of our passage we are reminded that we should expect temptation. But with that temptation to sin, God has given us a means of escape, through trust in Jesus. Our help is in the name of the Lord. We look to him, not to ourselves. In him is 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.

Matthew 7:15-23 - Lectionary for Trinity 8

7/30/2020

7/30/20
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.

Matthew 7:21-23 issues a stern warning to us. Here Jesus says that not everyone who calls on him or even does miracles in his name will be a partaker of the kingdom of heaven. Jesus says this not to plant doubt, or to call people to do more good works in his name, but to urge his children on to do “the will of my Father who is in heaven.”

What is God’s will if it isn’t the kind of work detailed in verse 22? All that prophecy, casting out demons, and doing mighty works? What are we supposed to do that will be better than that?

Consider for a moment how Abraham was counted as righteous before God. He believed God and he was accounted as a righteous person in God’s eyes. Christians confess, with the apostle Paul in Ephesians chapter two, that we are saved by grace through faith, not by works of any kind. The action that pleases God is believing him, taking him at his word, knowing that he is the God who brings forgiveness, life, and salvation.

By no means does this say that we don’t have an obligation to live a holy life before God and our neighbor. Those works of righteousness are good. They are pleasing to God and they serve our neighbor. But they won’t save us from sin. We can’t possibly do saving works. God is the one who has done that, by having Jesus, God the Son, bear our sins and earn our salvation through his perfect righteousness on our behalf. We don’t do that. We receive it. Then God makes us to be the good tree, bearing good fruit, for the glory of God.

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.

The Baptism of the Christ

7/30/2020

Thursdays are for the New Testament
7/30/20

Gibbs, Jeffrey A. “Matthew 3:13-17: Jesus, God’s Son, Is Baptized.” St. Louis: Concordia Publishing House, 2006, pp. 175-186.

Matthew presents Jesus’ baptism in a relatively short passage for such a momentous event. Gibbs finds care in the arrangement, as Matthew 3:13-17a forms a chiasm (Gibbs 2006, 177). Gibbs observes that the center of this chiasm places our focus on John’s unworthiness to baptize Jesus and Jesus’ insistence that he do it. Immediately after the structure ends, in 3:16b, Matthew leads the reader ahead with two “look” statements, moving us into the Old Testament passages which he uses to teach more about Jesus and his baptism.

In 3:13, the name “Jesus” is used after some time of absence. Gibbs reminds us of the name’s significance, God with us, who saves his people (Gibbs 2006, 177). The contrast between John and the one who is “God with us” is very plain, and would be to Matthew’s original audience as well. Gibbs makes it clear that Jesus could not have been present as a repentant sinner or as someone who is converting from unbelief to faith (Gibbs 2006, 178). Gibbs therefore treats Jesus’ explanation, at the center of the chiasm, in considerable detail.

Jesus’ statement, “allow it,” is seen as a concession. In his state of humiliation, Jesus asks to receive baptism, normally applied to sinners, since he is being identified as the one who bears sin (Gibbs 2006, 179). The baptism is applied “now” rather than in the last day, when Jesus will baptize with the Holy Spirit and with fire. Righteousness is fulfilled “for us” rather than “for me” since the baptism has an importance for all of God’s people. It is “proper” and has to do with “all” righteousness. Gibbs describes this event as something which speaks to the entirety of righteousness, that which the Old Testament describes and Jesus fulfills (Gibbs 2006, 180). Gibbs further builds a case that when the Old Testament speaks of God’s righteousness, it is making reference to God’s saving work. Again, Gibbs sees the passage pointing to an eschatological fulfillment, brought to pass in Jesus’ baptism.

After the baptism of Jesus, which Gibbs suggests would be a sufficiently important event, Matthew points out two additional events. First, there is an appearance of the Holy Spirit in the form of a dove. Gibbs sees this as a highlight of Jesus as the fulfillment of the Servant Songs of Isaiah 42:1-4 and 61:1-9 (Gibbs 2006, 182). Second, there is a voice from heaven, declaring Jesus not as the Davidic king but as God’s son, “the summation of God’s entire people Israel” (Gibbs 2006, 183). Gibbs sees this as another move by Matthew to portray Jesus as the one who stands in the place of the people of Israel (Gibbs 2006, 184).

Gibbs observes that it is common to make a move from the baptism of Jesus to an interpretation of Christian baptism. This has gone back as far as Ignatius of Antioch in the 2nd century (Gibbs 2006, 184). The interpretations have routinely said that by being baptized Jesus consecrated water for baptism. Gibbs, however, suggests that Jesus’ baptism points forward to his death for sinners, and that Matthew 3:13-17 does not speak to Christian baptism (Gibbs 2006, 185).

Romans 8:12-17 - Lectionary for Trinity 8

7/29/2020

7/29/20
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.

Okay, I admit it. I’m really tired of the way my world is functioning right now. In my country, we are suffering from deep divisions between those who are fearful for their lives, their livelihoods, and all things in the future and those who are probably not careful enough of their lives, their livelihoods, and all things in the future. But what has me really provoked is that there are so very many who, in Paul’s terms from Romans 8:12-13, are living according to the flesh and have placed all their hopes, dreams, and fears in this earthly life.

Christians are to be operating in a different world, an altogether different world. Yes, we’re told to love and serve our neighbor, and we need to take that very seriously. But at the sae time we are to recognize that our hope is not in this world, in our safety, in our health, in our bank accounts, our governmental stability, or any of that. It all passes away. It’s really useful in the here and now. And we don’t want to leave a mess for our children, our grandchildren, or anyone else’s children or grandchildren. But if we are wanting to talk about matters of life and death, we need to understand those things rightly.

The apostle Paul tells the Romans that Christians find their security, their worth, their value, in Christ. The Christian is an heir of God. God’s kingdom is a place of mercy and grace. It operates in this world through that very Gospel promise, that Jesus has taken the place of sinful humanity by living a perfect life and dying a perfect death on the behalf of those who hate him. Any message less than the Gospel is ultimately going to be worthless.

So what do Christians do in a time of pandemic? We confess that we live in a world in which the curse of sin has brought death into being. We recognize that there will always be suffering and death. We love and serve our neighbors. If that means wearing a mask to try to protect our neighbor, we put the mask on. If we think the mask will bring some comfort to our neighbor, we put the mask on. If we think the mask is causing anxiety because our neighbor is going to be afraid of death, maybe we take the mask off and speak words of life. We need to be speaking those words of life through a mask or without a mask. We go to work, as it is a way of loving and serving our neighbor. We keep things clean because we think there are certainly some illnesses, whether COVID or something else, which would be bad for our neighbor. But above all, we live and speak according to the Gospel.

What hope is there for those who are suffering from illness, from isolation, from depression, from fear? The very same hope of the Gospel. Jesus came to live, die, and rise from the dead in your place, as the firstfruits of the resurrection, so you, believing on him, could have eternal life and hope. We are not of this world. It doesn’t define us. God defines us.

I hope all my readers will look to Jesus, the Christ, as their hope. Go to church, whether in person or online. Receive the Word of God faithfully. As the opportunity presents itself, receive the Sacraments, tactile administrations of God’s Word. And let your value be tied up in the presence of the living God, who has loved you and chosen you to be his heir. This world and its dysfunction isn’t eternal. Look to the eternal.

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.