Category: New Testament - Wittenberg Door Campus Ministry

Luke 6:17-26 - Lectionary for Epiphany 6C

2/14/2019

2/14/19
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.

It’s so easy for us to misplace our priorities, isn’t it? We want to do well at work, in business, in school, in our families. We want to be healthy, wealthy, and wise. Then again, maybe we’re ready to settle for healthy and wealthy. In Luke 6:17-26 many people have come to hear Jesus and be healed (v. 18). Folks are being healed right and left. The power of God is there.

Make no mistake about it. This is definitely a good thing! Jesus doesn’t like you to have diseases any more than you like it. Trouble with unclean spirits troubles Jesus too, so much that, at least in this passage, when he is confronted with the spirits he casts them out. God does delight in bringing healing and life to his people.

How about that little element of wisdom? Let’s take a look at the content of the teaching here. There’s a significant content parallel in Matthew 5, though the discourses seem to take place at a different time and place. This is in a level place and is accompanied by healing beforehand. The passage in Matthew 5 is on a mountain and doesn’t have healing beforehand. But it shouldn’t surprise us that Jesus frequently talks about the same kind of issues in different places and at different times.

When Jesus teaches here, he tells about how his followers are blessed whether they are poor, hungry, sorrowful, or hated. Those who are confident in themselves will face troubles, but those who are looking to him will receive blessings. Do you notice how much Jesus talks about healing? About wealth? His only mention of wealth here has to do with the implication of not depending on it. He doesn’t mention healing physical maladies at all.

Jesus attracts people to him by doing things which are for their genuine momentary good. He then gives them words which they can live by forever. There’s the priority. May the Lord give us right priorities, that we can enjoy his blessings now and forever.

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.

Like Locusts, But Worse

2/14/2019

Thursdays are for the New Testament
2/14/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.
F. God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.
3. Seven Trumpets (8:2-11:19) pp. 339-450.
c. “Fifth Trumpet/First Woe (8:13-9:11)” pp. 358-375.

Revelation’s “trumpet judgments” continue in 8:13. Osborne notes that the first four judgments were directed against the earth but the remaining three are focused on people who reject God. Some confusion exists because the trumpets are no longer the focus but each judgment is introduced by a prophecy of “woe” (Osborne 2002, 358).

In Revelation 8:13, an eagle shouts out a message of woe. Then, immediately afterward, an angel sounds a trumpet and there is a star which falls and opens a locked abyss, from which pours smoke and some locust-like creatures which harm people for five months (Osborne 2002, 359). The bird, an eagle or vulture, proclaims “woe” three times, which Osborne interprets as the opposite to the threefold “holy” in Revelation 4:8 (Osborne 2002, 360). The message is clearly that of sorrow because of God’s judgment.

The work of the locust-like creatures, Osborne notes, is just as harmful to their allies as to their opponents. At the same time, God is in control of the entire scene (Osborne 2002, 361). The cretures are released by a “star,” which Osborne recalls is a term sometimes used to denote an angel. While some have argued that this is an evil, fallen angel, Osborne thinks not, as no other fallen angel is used in Revelation to do God’s will (Osborne 2002, 362). The angel, having received the key to the prison, releases a plague of locusts. This is done at God’s command, bringing darkness due to a dense cloud of smoke (Osborne 2002, 363). From the cloud comes a plague of locusts, a common image of God’s judgment in the Old Testament. Osborne describes several plagues of locusts, including those in modern times (Osborne 2002, 364). These locusts were given power to bring judgment. Osborne notes that apart from God’s permission, nothing happens, but that he here “simply allows their will to express itself” (Osborne 2002, 365). It is clear from the description that these are not normal locusts, but demonic attackers. They do not harm vegetation, which has already been damaged, but rather they attack people who have not repented at God’s call (Osborne 2002, 366). Despite the focus of the attack, the locusts are not to kill their victims but to torment them for five months. Osborne notes that this is a long time, as locust plagues typically last a few days (Osborne 2002, 367). However, it is not an endless assault, possibly allowing for repentance rather than leading necessarily to endless torment of God’s final judgment. As a result of the scorpions, some would beg for death, which ,as Osborne observes, is not really the proper responsibility of humans, whose days are numbered by God (Osborne 2002, 368).

The locusts are certainly described as unusual creatures. The imagery is that of a locust, a scorpion, and an army, all of which are used as illustrations of God’s judgment in various passages of the Old Testament. Osborne particularly notes the army imagery is reminiscent of the Roman army (Osborne 2002, 369). The elements of the locusts’ appearance have been interpreted so as to describe certain people groups or pieces of military technology, but Osborne finds this unnecessarily complicated. For instance, crowns indicate victory. Human faces on locusts indicate taking authority which goes against nature (Osborne 2002, 370). The sight and sound described would be utterly terrifying, as the people would be confronted with signs that any reasonable persn would associate with impending defeat (Osborne 2002, 372).

Unlike regular locusts, which, in Proverbs 30, “have no king” (v. 27), these have a ruler, “the angel of the abyss” (Osborne 2002, 373). Osborne suggests this is a servant of Satan who was held captive in the abyss. This individual is called “the destroyer,” though many English versions leave the term untranslated. Osborne considers the fact that the description of the leader may be a reference to a political and military enemy, such as possibly Domitian, but that the reference is cryptic and cannot be specifically applied to one human with crtainty (Osborne 2002, 374).

1 Corinthians 15:1-20 - Lectionary for Epiphany 6C

2/13/2019

2/13/19
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.

I was recently visiting some people in a retirement home. A man I had never met before came up to me and asked if he could talk with me for a while. Of course, I could spare a few minutes. He had some questions, serious questions, though by the end of the conversation I was not entirely sure where they were going. However, perhaps that didn’t matter as much as the fact that I took the time to work with him as he pursued answers to his questions.

What was the topic? Is there really going to be a bodily resurrection? Wasn’t the resurrection really just a spiritual thing? We looked briefly at the post-resurrection appearances of Christ in the Gospels. The testimony of the evangelists is that Jesus was raised from the dead, with his body, and did things that were in some way bodily. At the same time, his body seemed not to need to follow all the typical routines of bodily life. He seemed unhindered by things like space, walls, locks, and doors.

In 1 Corinthians 15, the great resurrection chapter of the New Testament, the apostle Paul observes that this risen lord Jesus was seen by many people, even many gathered together, which is not the way an hallucination or overwrought mind works. In verse six, he points out that many of the people who had seen Jesus after the resurrection were still alive. Paul’s claim could be trusted because if Jesus had not risen from the dead, everyone would rise up to prove him wrong.

While we don’t understand all the ins and outs of a bodily resurrection, here’s what we can tell from this passage. First, God cares about physicality. He has nothing against the bodily life of a human. It isn’t a bad thing. It’s just that we tend to use our physicality for bad purposes. But the human physicality itself is not something to be rejected or to escape. The frailty is, and in the resurrection, Jesus seems to take care of that. Second, Jesus shows by his resurrection that he is able to do what would appear impossible to all of us. This should give us confidence that he can keep his other promises, which also seem impossible. Can he take away my sin? Well, he was able to rise from the dead like he said, so I’m going to figure he can do something about sin also. Third, we can have confidence in eternity. We are told here that we have confidence in this life but also in the life to come. Jesus has conquered death. He’s able to take us into eternity, and it will be good. That’s the way he’s made it to work.

I don’t know where the man I was speaking with was going with his logical query, and he didn’t seem quite ready to tell me. I was genuinely on a deadline, as I had an appointment to visit with someone else who lived there. But I do know that, by the end of the conversation, he had been told that Jesus lovingly died for him and rose from the dead in order to be the firstfruits of the resurrection. Jesus’ intention is to raise this man to life and joy as well. I’ve got the same message for my readers. Jesus can do it.

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 5:1-11 - Lectionary for Epiphany 5C

2/7/2019

2/7/19
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.

Experts hate to be shown that they are wrong. Really. Take it from me, since I’m an expert, and I think I’m right about it. We hate to be shown that we are wrong. In our Gospel passage from Luke 5 Simon Peter is the expert. He’s a prosperous fisherman, with a well established business. He knows fish and fishing. And he knows that, at least on this day, the fishing is really bad. They worked all night and it was a failure. No fish to sell today. Perhaps that’s why he was willing to let Jesus stand in the boat and use the lake water to help boost his voice and teach the people. He might as well get some use out of that boat.

We don’t know specifically what Jesus was teaching in verses three and four. The Bible doesn’t give us any clue at all. Apparently the content of Jesus’ teaching is not the important element in this passage. What does Luke want us to know? He wants us to know that Jesus showed himself in his power to Peter, James, and John, as well as to some other onlookers. He told them, the experts, to get their nets wet again, even though they had finished a long and frustrating night’s work and had finally managed to get everything in order again.

Simon Peter, the expert fisherman, knew it wouldn’t be worth doing. But he eventually agreed. All the while, he knew he was right. They weren’t going to catch anything. It’s a waste of time and effort.

How many times are we convinced that whatever we do will be a waste of time and effort? After all, we’re the experts! We know what we are doing. We have our priorities. We know the rhythm of our work. Yet sometimes, by his grace, the Lord puts us in a situation where we go against our instincts. Surely it’s worthless to go here, there’s no point in making that phone call, a visit to her will be useless. Suddenly, in the Gospel, the Lord provides a great catch of fish. And in our lives? He may take what seemed meaningless and promised no fruit and use it for the good of His kingdom. We never know what the Lord will accomplish.

We hate being wrong. What does Simon Peter realize when he is shown to be wrong? He confesses to the Lord that he is a sinful person. He contradicted God.

Here’s the good news. Jesus restores Simon Peter. He takes the sinful man who would argue with God about fishing, and he uses him to gather people into the kingdom of God. The Lord knows exactly what he is doing. And he does it for the good, not only of his disciples, but for the good of the whole world. Thanks be to 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.

Four Judgments Focused on the Earth

2/7/2019

Thursdays are for the New Testament
2/7/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.
F. God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.
3. Seven Trumpets (8:2-11:19) pp. 339-450.
b. “First Four Trumpets (8:7-12)” pp. 349-357.

Osborne draws the reader’s attention again to the opening of the seventh seal of the scroll, found in Revelation 8:1. There, an angel casts judgment on the earth. Osborne sees the judgment from the trumpets as part of this motion, as they are thrown from God’s throne room to the earthly realm (Osborne 2002, 349). The first four trumpets signal judgments upon the earth itself.

The first judgment consists of “hail and fire mixed with blood” (8:7). This is reminiscent of the seventh plague in Egypt, found in Exodus 9:13-35). Revelation is the only place in the New Testament where hail is mentioned, and here it goes beyond the Old Testament motifs because of the fire and blood (Osborne 2002, 350). Osborne thinks the “blood” may well be related to rain carrying reddish volcanic debris to earth. Yet the description is certainly of a very severe event. Here it is a terrible situation in which there is also fire which brings such widespread destruction we could not even imagine it (Osborne 2002, 351). Not only a thrid of the trees, but all the grass is burned.

The second trumpet, in 8:8-9, is a parallel to the first of the Egyptian plagues. A third of marine life is destroyed by something like a burning mountain (Osborne 2002, 352). Again, Osborne finds parallels in various pieces of apocalyptic writing but nothing to this extent. The burning, as in the first trumpet, seems related to the angel with a censer in 8:1 (Osborne 2002, 353).

Revelation 8:10-11 describes another plague on water. Osborne notes that this one is also similar to the first of the plagues on Egypt. Fire is again a central feature, related to the work of the angel with the censer, as a burning and shining star falls, contaminating a third of the fresh water of the earth (Osborne 2002, 354). This results in the death of many, again, from a disaster on a scale we can hardly imagin.

The fourth trumpet, in Revelation 8:12, is a replication of the ninth of the plagues on Egypt. Here there is darkness as God strikes the lights in the sky (Osborne 2002, 355). Again, the plague affects “only one-third of the day and night” (Osborne 2002, 356). It is not a dimming of everything but an actual darkness for a third of the day and a third of the night. Osborne continues to emphasize that this plague is evidence of God’s ability to control all things precisely. This is the end of the trumpet judgments which impact the earth specifically.

1 Corinthians 14:12b-20 - Lectionary for Epiphany 5C

2/6/2019

2/6/19
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.

Our Epistle lesson for this week is frequently used like the pipe wrench in a game of Clue. You use it to smack down the person you disagree with, then you try to hide the evidence. What’s the topic here? Gifts of the Holy Spirit and reasoned understanding. The exciting element of this passage is that it is used as if we have an “either-or” distinction. Either you expect God to work supernaturally or you do things with your understanding.

Let’s see what the passage says. First, inverses 12-13, spiritual gifts are affirmed . They are good, and can be used tobuild up the church. In verse 18 the apostle is glad that he even has more evidence of spiritual gifts than his readers do. Make no mistake. Spiritual gifts are good.

The apostle doesn’t stop there, though. While spiritual gifts are good, they do not always build up the church just by themselves. A gift of wisdom or understanding might. But the less intelligible gifts, like speaking in tongues will not. After all, without interpretation, the speaking may remain a mystery to some. Paul asks in verse 16 how someone will know how to agree with thanksgiving if he can’t undersatnd it. So the apostle urges the Corinthians to seek that everyone should understand. This builds up the whole body of Christ.

If God gives spiritual gifts, that’s fine and good. He is blessing His people. If there’s a way to help others understand what God is doing, all the better. So we make every attempt to explain what we read, see, and hear, in terms that all can understand but which are nuanced enough to deal with the intricate give and take of the Christian life. Thanks be to God for His life-giving Spirit!

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 4:31-44 - Lectionary for Epiphany 4C

1/31/2019

1/31/19
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 our Gospel passage from Luke 4 we see two examples of Jesus healing people by His word. The first has a demon, the second has a fever. Thanks to popular culture, many in North America just now think of an exorcism and they think of someone who shows all sorts of supernatural powers and who attacks the exorcist. Maybe we can add eerie voices, pictures on the wall spurting blood, and things bursting into flame. We think of the exorcist and picture someone who is feebly hoping that God might be powerful enough to make a difference.

The pattern in Scripture is nothing like this. What does Jesus do when he confronts the evil spirit in the man in the synagogue? He tells the spirit to be quiet and come out the the man. Even if we picture a more extensive and forceful encounter, with the command repeated or with considerable noise while the man is being bothered by the spirit and thrown down on the ground, we still have a remarkably orderly encounter. It’s more like telling the family dog to get off the couch and go outside than it is like telling an invading pride of lions to get off the meatloaf. Jesus has power and authority that we can hardly imagine.

Likewise, when Jesus visits in Peter’s household and Peter’s mother-in-law has a fever, Jesus tells the fever to go away and it does. No fuss, no muss, no elaborate ritual. The illness obeys Jesus’ command.

One of the rituals I have conducted on several occasions is a house blessing. By the way, for local people, if you have moved or if you want to keep with the historic tradition held by many of asking for a house blessing every year or so, let me know. I’d be happy to come by. In this blessing, we call upon the Lord of all, asking him to protect the home and its occupants from any sin and evil, to expel any evil spiritual forces, and to lay his blessing on those who live and visit the house. We go around, room by room, and ask the Lord to use the home and family for his purposes. It’s an exorcism, among other things. No fuss, no muss, just asking the Lord of all to guard and protect the dwelling and the people for his purposes.

What if there evil spirits acting where we are? There certainly seem to be some people and places where there’s something that appears demonic. It’s maybe more common in some parts of the world than others, especially in cultures where people give more credence to folk religions, earthly spirits, and the like. The encounter may just get a little more heated. It may need to be repeated more. In some instances, it can look like someone trying to get the pride of lions off the meatloaf. But we trust that as we are people who have been baptized into Jesus we are also acting in His name and authority when we ask His will to be done where we are.

Why do we let Hollywood govern our expectations about spiritual things? Let us rather trust the Lord of all to have His way in our midst.

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.

A Warning - Prepare for Judgment

1/31/2019

Thursdays are for the New Testament
1/31/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.

God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.

3. “Seven Trumpets (8:2-11:19) pp. 339-450.

Osborne observes that the three groups of judgments; seals, trumpets, and bowls, appear superficially similar, the seals are preliminary while the trumpets and bowls are more clearly related to one another. The trumpets have a special relationship to judgments on idolatry (Osborne 2002, 339). There are significant parallels between the trumpets and the plagues of Egypt from Exodus. Osborne notes an intensification of the judgments by steps from Exodus to the trumpets to the bowls (Osborne 2002, 340).

“Introduction to Trumpet Judgments (8:2-6)” pp. 341-348.

Revelation 8:2-6 serves as an introduction in which a chiasm is found. In verse 2 the angels are given trumpets, while in verse 6 they prepare to sound the trumpets. In verses 3-4 an angel is present with a golden censer, and in verse 5, the prayers (incense) gain a response (Osborne 2002, 341). When in verse two the seven angels are given trumpets, Osborne considers who these angels might be. He concludes they are standing before God’s throne so may well be ruling angels identified in the traditions from Tobit 12 and 1 Enoch 20 (Osborne 2002, 342). The use of the trumpets turns the angels into divine heralds. An additional angel appears, who is to bring prayers before God. He has a priestly function. While some take this to be the Christ, Osborne notes that in other places angels do function as priests (Osborne 2002, 343). The incense used in worship was of a very particular formula and used only to accompany prayers (Osborne 2002, 344). This is the usage in Revelation 8. The imagery here is that the prayers rise before God along with the smoke of the incense. Osborne considers these prayers to “most likely refer specifically to the imprecatory prayers for vengeance and justice in Rev. 6:9-11” (Osborne 2002, 345).

In Revelation 8:5, God hears the prayers of the saints and responds (Osborne 2002, 346). The angel takes the censer and fills it with fire, which will now be used to execute God’s judgment in response to the prayers of his people. The angel throws fire upon the earth, with thunder and lightning (Osborne 2002, 347). The angels with the trumpets prepare to sound them, one at a time, each bringing a different judgment from God (Osborne 2002, 348).

1 Corinthians 12:31b-13:13 - Lectionary for Epiphany 4C

1/30/2019

1/30/19
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.

1 Corinthians 13. What a beautiful passage to read at a wedding or at another event when a family member is being celebrated. I do hope that we all can speak in love, act in love, and keep our focus on the characteristics of love. Yes, we need to be told to be patient, kind, not envious, not boastful, not arrogant, not rude, to allow others to have their way, to be not irritable, not resentful, rejoicing with the truth, bearing all, believing all, hoping all, and enduring all, with everlasting love.

In some of our Bible studies recently we have been studying the distinction between law and gospel. Here we are confronted by the law. We are told what to do. And rightly so, for we should all strive for love. But we also need to remember that a prime characteristic of the law is that it always accuses us. That’s not the only thing it does, but it always does do that. How does this teaching of love accuse us? Quite plainly because we don’t do it perfectly. We may be told by our pop culture that love is our religion, that all we need is love, that true love is the thing worth living for. Of those three statements, only the last one is true. And true love is not something I can give you or that you can give me. It will always break down at some point. The Bible has language to describe that. It’s that we all have a sinful nature. And what do we do? We act according to our nature. Though we try not to, and sometimes we try very hard, we will eventually end up sinning against one another. In a common statement of confession, Christians confess that we have sinned against God in thought, word and deed, in what we have done and in what we have not done. We have not loved God with our whole heart and we have not loved our neighbor as ourselves.

The fact is, we can live very kind, friendly, helpful, and moral lives while still failing in this respect. It only takes a little bit of failure. As we think about it in these terms, 1 Corinthians 13 doesn’t draw us a very good picture of ourselves, but it does draw a great picture of God and His love. He is the one who will never fail. He will never sin against us in any way. His love is perfect in all regards. And it is to that love which we flee for protection. When we fear, when we doubt, when we are troubled by others, when we are troubled by ourselves, we look to God and His perfect love.

As long as 1 Corinthians 13 is about us, it is law and it will condemn. As soon as it is about God, it is gospel and will bring forgiveness, life, and salvation.

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 4:16-30 - Lectionary for Epiphany 3C

1/24/2019

1/24/19
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 this third week in Epiphany is a bold revelation of Jesus. Here, in the synagogue, Jesus reads the words of Isaiah where God proclaims the day of salvation. Jesus then boldly says that this word is fulfilled in him. What is Jesus saying here?

How did the people who heard him respond? They understood Jesus to be claiming that he had divine authority to forgive sin, to set captives free, and deliver God’s free grace. They understood that Jesus was saying he had the power and authority of God. They understood this so very well that they tried to execute him for making himself out to be God.

What did Jesus do in this instance? He continued to show his divine power, first by his proclamation, then by keeping the people from throwing him off a cliff. He continued then to proclaim the day of deliverance from God. He healed the sick. He cleansed the lepers. He gave sight to the blind. He raised the dead. He took the sins of the world onto himself, died the death we deserve, then rose from the dead as the firstfruits of the resurrection.

May this same Jesus, the risen Lord, reign in our hearts and minds, proclaiming the day of salvation to each of us. This is the day of salvation. God’s Word is fulfilled in 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.

A Brief Silence

1/24/2019

Thursdays are for the New Testament
1/24/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.

God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.

2. “Opening the Seals (6:1-8:1)” pp. 269-338.
c. “Seventh Seal (8:1)” pp. 336-338.

Though it creates an oddly small portion of a text for commentary, Osborne separates Revelation 8:1 from the text before and after. The seventh seal is separated from the sixth by an interlude, which Osborne explains, is “to show how the seventh judgment in each series is intimately related to the plague judgments that follow. With the opening of the seventh seal, the scroll (5:1-8a) is now open, and the events that inaugurate eternity are ready to begin” (Osborne 2002, 336).

The surprising element of Revelation 8:1 is that the seal is opened and there is a period of silence. Osborne notes eight different explanations which have been made by commentators, including a time for reflection or expectation of future action, a recognition of the silence of creation, or a liturgical pause. The entire meaning of the dramatic pause is not spelled out, and, of course, the implications are not all mutually exclusive (Osborne 2002, 337). Osborne notes the strong connection between what comes before (the other six seals) and what follows (8:2-5) as another indicator that the internal structure of Revelation is very complex.

1 Corinthians 12:12-31a - Lectionary for Epiphany 3C

1/23/2019

1/23/19
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 Epistle reading for this week speaks of the many different roles people play within the body of Christ. All the different parts of the body are important. As the Holy Spirit has given gifts, they are all for use in the body. None is without its function.

It strikes me as odd that people are so ready to assign motives and assess values within the body of Christ. I recall an encounter which illustrated this well. When on my way to visit someone in a hospital I as greeted on the elevator by a lady wearing a clerical collar. She engaged me in conversation and it turned out that she was one of the hospital chaplains and had recently visited the person I was going to see. She rather offhandedly told me that she was glad to find out I wasn’t from one of those denominations “that hates women.” Yes, quite the contrary, we think women are an integral part of God’s creation and a very valuable part of the body of Christ.

It turned out very quickly that the chaplain was assuming we didn’t “hate women” and therefore ordained women to pastoral ministry. I didn’t tell her specifically that my church body doesn’t ordain women. Frankly, I didn’t want to have to explain to her that we didn’t find any examples in Scripture of women carrying on the apostolic ministry and the work specifically identified for elders in the Bible, nor did we feel comfortable appointing women to roles which the Scripture only assigns to men. That has no bearing on loving or hating women. One could even make the argument that it is hateful to someone to place him or her into a role which he is not fit for.

That’s the essence of our passage from 1 Corinthians 12. Different people have different roles. They aren’t better or worse, they are different. The eye is not a stomach. It can’t ever digest food. The stomach isn’t an eye. It can never take in a visual image to be processed by the brain. We need them both, as with all our other organs. All are to be valued. All are cherished. All are appointed and used as gifts of God.

Beloved, let us love one another.

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 2:1-11 - Lectionary for Epiphany 2C

1/17/2019

1/17/19
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 for this week, from John 2:1-11, is a text very frequently used at wedding celebrations. The gist of it is that, while attending a wedding party, Jesus turns some water into wine, which proves to be the very best wine anyone can imagine. This passage is difficult to deal with, primarily because most of us already think we have exhausted it. But I’ll try to pull something useful out of it.

Please observe with me that in verse six the stone water jars are there for purification. Ceremonial washings were typical in Jewish homes which were dedicated to the Mosaic law. The fact that this household had six water jars and that each held about 20-30 gallons indicates that this is not only an observant home, but that it is a large household. This was not bathing water. It was water for purification. We can imagine that on a regular basis many people in the household would engage in a ceremonial washing that woule cleanse them from sin.

Again, note that upon Jesus’ command, the jars were filled with water, the normal substance that would be used within Judaism for cleansing. It was also, of course, something that could be used to quench thirst, but it would not be appropriate to drink this water once it was placed into the jars. They were special. Once you put the water into the jar, it was dedicated for its purpose.

See also that Jesus, and John the Evangelist, is vague about exactly what happens to the water. By the time it gets to the master of the feast, it is wine. It’s unclear whether the servants drawing it out of the jars found it to be water or wine when they drew it out. The specific timing of the change is not of consequence to God in the Scripture.

Finally, notice that this is a sign Jesus did to manifest his glory. It resulted in the disciples believing in him.

Many have made extensive comparisons of this miracle to Jesus’ atoning death and the symbolism surrounding communion. In communion, Jesus claims to give his body and blood to forgive. We don’t understand how the wine can also be blood, but historically Christians have accepted this statement, just as we have accepted the statement that the water became wine. We also don’t understand how partaking of the body and blood of Christ can bring forgiveness of sin, only that Jesus says it does. Again, historically Christians have accepted the statement, rather than trying to explain it. The jars are for purification. Jesus’ blood is for purification. Let’s see just one last element. There’s a whole lot of wine at this event. The master of the feast observes that the people have already had just about enough to drink. They can no longer tell the difference between good wine and not so good wine. But here Jesus makes anywhere from 120-180 gallons of very good wine. That’s a lot for any party, even from beginning to end. How much forgiveness does Jesus provide in his body and blood? He provides all that we might ever need. It’s overly abundant.

When Jesus is welcomed to our life’s events, we can know that there will be more than enough. What do we need? The big thing is God’s forgiving love. And it’s there, abundant and free. Jesus is welcome at the wedding.

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.

Interlude with a Multitude of Witnesses

1/17/2019

Thursdays are for the New Testament
1/17/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.

God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.

2. “Opening the Seals (6:1-8:1)” pp. 269-338.
b. “First Interlude: Saints on Earth and in Heaven (7:1-17)” pp. 301-335

Osborne notes that there are several “interlude” passages in Revelation where the action comes to a halt for a while This one is closely tied to the judgment which it follows. It provides additional information about the situation and stresses God’s sovereign control over all (Osborne 2002, 301). It is often a matter of confusion that the saints in this passage are protected and are also killed. “The saints are protected from the wrath of God but are not protected from the wrath of the beast. They will not suffer from the seals, trumpets, and bowls but will suffer from the persecution of the earth-dwellers” (Osborne 2002, 302). The people of God are safe in God’s hands regardless of what else happens to them.

There is a natural division in Revelation 7 between people “sealed on earth” (7:1-8) and those “worshiping in heaven” (7:9-17). Osborne reviews a handful of different interpretations of the possible identities before concluding that those at the start of the chapter are a subset of those at the end, and that specific identities are unknown (Osborne 2002, 303).

The passage begins with angels holding back winds to prevent destruction. Osborne notes that the recurring pattern of sevens in Revelation is regularly made of a four and a three, leaving the group of four as an important number. In this case, the interaction with wind can indicate winds of judgment or of deliverance (Osborne 2002, 305). Some suggest that the winds here referred to are the destructive force of the horsemen found earlier. “Another” angel gives commands and bears God’s seal of authority. His rising in the east may indicate the place where God blesses people, or it may simply refer to a direction (Osborne 2002, 307). The people of God are to be sealed with God’s own seal, an act usually indicating possession and a guarantee of integrity (Osborne 2002, 309). Osborne also notes the seal essentially identified God’s people as part of his family, according to Roman custom. The mark on the forehead is a reference to Ezekiel 9:1-2, where those people who are grieved about sin are sealed to be protected (Osborne 2002, 310).

In Revelation 7:4-8 the number of those sealed is detailed at 144,000. Osborne notes that the number (12x12x1000) indicates completeness (Osborne 2002, 310). The passage can be read to indicate Jewish martyrs or people from many nations, as reflected in the later parts of the chapter. Some have also taken it as an entirely literal number (Osborne 2002, 311). Osborne observes at length how the New Testament frequently refers to the twelve tribes of Israel as a foreshadowing of the Christians and their twelve apostles, so this could be a reference to the totality of God’s people (Osborne 2002, 312). The ordering of the list of tribes has sparked discussion. Osborne finds that the order is varied in different places in Scripture. He does not take this list to have a particularly strong significance in its order (Osborne 2002, 314).

Revelation 7:9-17 shifts the scene to the area around the throne. Osborne considers that in the chronology of the narrative, 7:9-17 immediately follows 6:9-11, and that 7:1-8 was a flashback (Osborne 2002, 317). This great multitude, which cannot be numbered, has come out of tribulation, though not necessarily by martyrdom (Osborne 2002, 318). They wear white robes which presumably were given to them by God, as were the martyrs of 6:11 (Osborne 2002, 319). They have palm branches, as a sign of victory. Rather than calling for deliverance, these people call out that deliverance is from the Lord (Osborne 2002, 320). This group, with all the angels, falls on their faces before the throne in worship, singing a sevenfold hymn of praise (Osborne 2002, 321). The praises include all but one of the praise items from 5:12, replacing “wealth” with “thanksgiving” (Osborne 2002, 321).

In Revelation 7:13-17 the reader is led to question the identity of this multitude. One of the “elders” asks John his own unasked question. Who are they? John turns the question back to the elder (Osborne 2002, 323). They have come from great persecution. Osborne considers whether this is a particular period ushering in the end of the world. He does think with the use of the article it refers to the conflict described in chapter 12, where the church is victorious through the work of Christ (Osborne 2002, 325). In this triumph of Christ the saints have their robes washed white by the sacrificial blood of Christ (Osborne 2002, 326). Verses 15-17 are a hymn of thanksgiving spoken by the elder, speaking of the results of perseverance and purity, bringing the saint into the presence of God, removing suffering, and finding that the Lamb’s actions are sufficient. In verse 15 the people have been placed before God’s throne to serve God in worship (Osborne 2002, 327). Not only is the worship in a divine temple on a very high mountain, Osborne observes that God himself spreads his tent over his people. They are completely brought into the presence and protection of God (Osborne 2002, 328).

Revelation 7:16-17 bring us to an expression of the restoration of perfection. Osborne ties it to the promises of Isaiah 49:10 that those returning from exile will find all their needs provided for (Osborne 2002, 329). The reason given for all this is the very counter-intuitive statement of 7:17, that the Lamb is the shepherd for his people. Osborne briefly explores the odd metaphorical statements about the Lamb of God, not only in Revelation but also elsewhere in Scripture (Osborne 2002, 331).

1 Corinthians 12:1-11 - Lectionary for Epiphany 2C

1/16/2019

1/16/19
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 our Epistle reading for this week, from the beginning of 1 Corinthians 12, we are told that the apostle wants Christians, at least those in Corinth, to be informed about spiritual gifts. Our current society’s need to be better informed about the things of God is very obvious. All we need to do is look briefly at public opinion, social media, and even the mainstream print and audio/video media. It doesn’t take long to see that there’s very little unity surrounding even basic Christian doctrines. People will identify themselves as Christians but not think Jesus is God. They will say they are Christians but think there are three separate gods, or that they need to earn their way into heaven by being good enough, by their good outweighing the bad, or some other foolish and unbiblical idea.

Central to a biblical understanding of God is that God is communicative. He is the one who initiated contact with the man in the garden after the fall into sin (Genesis 3). He is the one who has spoken in these last days to his people through Jesus (Hebrews 1). He is the living Word of God (John 1). And, in contrast to the false gods of the folk religions (1 Corinthians 12:2), God is the one who speaks about himself clearly. He is the one who, in God the Son, Jesus, is the true Lord. That’s something we are to recognize through the work of the Holy Spirit, not through our own wisdom or skill.

Does God give just one gift? Not at all. In 1 Corinthians 12:4 we are told that there are different gifts, but they come from the same God. The repetition of the idea in verses five and six may well be included to remind the Christian of a trinitarian view of the world. There’s the same “Spirit” (3rd person of the Trinity), the same “Lord” (2nd person of the Trinity), the same “God” (1st person of the Trinity). The triune God gives gifts according to His good will, and those gifts may be different. However, they are always for good, and good to the many, not just to the inidual recipient. If we think a spiritual gift is there to enrich us to the exclusion of our neighbor, it doesn’t seem so much like spiritual gift. In verse seven we are told that the work of the Spirit is “for the common good” (ESV).

What are the gifts the apostle mentions at this point? Though some have identified thirty or more activities in the New Testament which are specifically called “gifts,” here there are nine gifts listed. It isn’t an exhaustive list, but we can know that if God works out these attributes in the Christian, they are very likely to be seen as a gift from the Holy Spirit. Again, not everyone has all these gifts. They are also not necessarily permanent, like an attribute. But sometimes someone will speak in a special way by divine wisdom or knowledge. Sometimes someone will have supernatural faith, sometimes someone will end up healing another person or doing other miracles. Sometimes people will speak forth God’s truth with power that is unusual. Some people find themselves distinguishing whether spirits are good or evil. Sometimes people will say things in unknown languages or interpret unknown languages. There are various gifts, but they all have one thing in common. If they are gifts from God they will be unusual in their power or accuracy, and they will not be merely a way the Christian often operates. They are specifically given for the good of others by the Holy Spirit.

In the end, we find that the work of God is to build up the people of God, encouraging them, protecting them, guiding them. He is the God who communicates, not like the mute idols. And his gifts bring glory to God, not to man. These are truly gifts of God. May the Lord use us in His gifts whenever he wishes.

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 3:15-22 - Lectionary for Epiphany 1C

1/10/2019

1/10/19
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.

Most of us who are beyond a certain level of maturity have faced a problem of this type. There’s a mess that needs to be cleaned up. It might be physical, mental, emotional, relational, you name it. But it’s a mess. It isn’t going to go away. It might get worse if it isn’t addressed. And we hate to approach it because we fully expect it will get worse before it gets better.

In Luke chapter three the people have heard John’s preaching about righteousness and the kingdom of God. They were looking forward to God’s kingdom. Won’t it be great? He’s going to usher in peace and prosperity. But John compares the coming one, who is greater than John, to a man with a threshing floor, a farmer. What’s the farmer going to do? He’s going to take care of his harvest. It provides food for the coming year. It provides a product to sell and buy other needed things. It provides seed for planting in the future. This is a sign of prosperity. All will be well, everything will be taken care of.

What does the farmer do in verse 17? He separates the grain from all the other parts, which he considers useless. In this arid climate, the chaff and stalks won’t be of much use for composting, since there isn’t really enough water. The farmer doesn’t have the mechanical devices to spread leftovers from grain processing onto the field and plow it in again. But he does have a big pile of husks, straw, and the flammable, even explosive dust that accompanies them. Should he leave this in his barn? We think not. He sweeps it up and sets it on fire, when he wants to, where he wants to, so as to prevent it from causing any harm. It’s a mess, a big mess. But he needs to take care of it or he risks losing everything.

John the Baptist says that Jesus is the one coming to baptize in the Holy Spirit and in fire. With the comparison to the farmer, our prayer is that we will be baptized by the Holy Spirit and not by fire. The elements of this world which are not pleasing to God are destined to be burned up. But those who turn to God in repentance, who belong in God’s kingdom by grace through faith, those are baptized in the Holy Spirit. They are washed. They are redeemed. They will be kept in the storehouse, not burned in the rubbish heap.

We don’t always know our destiny as those who have turned to the Lord. Will we provide food for others? Resources? Future generations? We have no idea. But the Lord, whose sandal we are not worthy to unstrap to wash his feet, has welcomed us into his kingdom and will use us for good. This is the hope of the Christian in this world. And in the future? We know that God has promised an everlasting kingdom, where his people will dwell with him. He’s the one who is cleaning up the mess of this world so as to protect it from the danger of the worthless chaff. Our response should be similar to that of God the Father. He is “well pleased” with the Son (v. 22). May we also be well pleased with the work of God in Christ.

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.

Six Seals on a Scroll

1/10/2019

Thursdays are for the New Testament
1/10/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.

God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.

“Opening the Seals (6:1-8:1)” pp. 269-338.

Osborne observes that the opening of the seals on the scroll, described in 6:1-8:1, may appear as the natural outcome of chapters 4-5, where the scroll is introduced. On the other hand, the central part of Revelation is structured around three events with highly symbolic items: seals, trumpets, and bowls. In other words, the structure of this portion of Revelation defies clear explanation (Osborne 2002, 269). Probably the most coherent way to understand them is tied to the fact that the seventh of each group ushers in the eschaton. They may, then, be parallel or gathered t ogether logically in some other manner. The themes, especially in the narrative of the seals, follow “the same pattern of judgment preceding the parousia that is seen in the eschatological discourse of Mark 13 and parallels” (Osborne 2002, 270). Yet Osborne is uncertain that actual literary dependence can be shown here. Osborne does find in the judgments that they are from God, as He responds to prayers for justice and as He shows His sovereign power. He never commands evil but simply allows the world to go its own way. Humans refuse to repent though God gives opportunity and calls them to repent. Meanwhile, the world is being dismantled at God’s hand (Osborne 2002, 271).

2. a. “First Six Seals (6:1-17)” pp. 272-300.

Osborne takes the reader to Revelation 6:1, where the process of opening the seals on God’s scroll will begin, under the care of the Lamb of God (Osborne 2002, 272). The first four seals allow humanity to spiral out of control, then the final three find saints calling to God for rescue.

In Revelation 6:1-8 there are four horsemen called out in turn, one wthe thre breaking of each of the first four seals of the scroll. Osborne ties this to the image of four chariots found in Zechariah 1:7-11 and 6:1-8 (Osborne 2002, 274). The horsemen progress through captivity, violence, famine, and finally death, which Osborne sees as a natural human progression. All come forth at a command from a living creature near God’s throne. In each case, the experience is very sensory, with seeing and hearing represented (Osborne 2002, 275).

The first horse, a while one, is ridden by someone who bears at least a slight resemblance to Christ. While some have suggested this as a Christ figure, Osborne thinks the antichrist fits the context better due to several elements in which he differs from other pictures of the Christ (Osborne 2002, 276). The rider is given a bow and rides out to conquer. Osborne notes his similarity to a Parthian warrior, the only military force the Romans generally feared (Osborne 2002, 277). In any case, he has a very human power to wage war and take people captive.

The second horseman, on a red horse, likely symbolizes bloody destruction. The horseman inflicts slaughter and bloodshed. Osborne notes again this is a perfectly normal activity among sinful humans and that the world is simply taking its natural course (Osborne 2002, 278).

The third horseman of Revelation 6 is on a black horse, “signifying the sorrow and mourning caused by the famine and suffering that follow war” (Osborne 2002, 279). The symbolism in verses 5-6 is closely related to famine and food rationing. Osborne notes that the prices mentioned for the food are extortionate, possibly ten to twelve times any reasonable price (Osborne 2002, 280). The rather cryptic comment about oil and wine may be related to a time during which Domitian advocated destruction of vineyards and olive trees so as to boost grain production (Osborne 2002, 281).

Revelation 6:7-8 brings out a “pale” horse. The adjective can refer to green a in grass, but here Osborne considers it to refer to a pale and sickly color, such as that of a corpse (Osborne 2002, 282). Here the rider is named “Death” and he has Hades following him. The suggestion is that this would be death caused by the plagues which follow warfare. Here we also have a death toll of sorts, with a fourth of the earth influenced by the combination of the four riders. Osborne again emphasizes that the judgments flow from the sinful world continuing in its sins. The center of the drama is the terror of a real collapse of the world.

The fifth seal in Revelation 6 is opened in verses 9-11. Here, the saints of God who have died for their faith, possibly in the opening of the first four seals, are given white robes (Osborne 2002, 281). The scene shifts from the earth, where the horsmen were, back to heaven, described as a temple. The vision is of “souls,” usually a term indicating whole people, under the altar, the place of sacrifice. Osborne notes that it is not clear whether the altar depicted here is the one of burnt offerings or the altar of incense (Osborne 2002, 285). Both may have applicability to this event. The saints in the vision had been killed in the manner of a sacrifice on account of their testimony about Jesus. They are crying out to God for justice, a prayer which some would find vindictive. Osborne finds it to be a reasonable plea, as their desire is that God would execute justice (Osborne 2002, 286). In response to the prayers, the saints are given white robes, symbolizing purity and salvation (Osborne 2002, 288). They are called to be patient, knowing that God will take care of all in his own time (Osborne 2002, 289). Osborne notes that Chrsitian martyrdom in the first century probably accounted for several hundreds, not thousands. Each is important to God, but he has not chosen to end the process (Osborne 2002, 290).

In Revelation 6, the breaking of the sixth seal, in verses 12-14, results in a cosmic shaking. Osborne considers here that the visions in Revelation act in a concentric manner, with the seals and the later trumpets and bowls recounting similar events which all come togther at the end of the sequence (Osborne 2002, 291).

When the sixth seal is broken there is a great storm also involving a shaking or an earthquake. This is a common element of apocalyptic writing. Here, along with earthly phenomena, the sun, moon, and stars are obscured, and many stars fall to the earth, a terrible catastrophe which signals divine judgment (Osborne 2002, 292). Finally, the mountains and islands, always important in the native religions, are removed (Osborne 2002, 293).

These cosmic signs result in a great terror among people who dwell on earth, recorded in Revelation 6:15-17 (Osborne 2002, 294). God’s judgment has come, which is utterly terrifying. Osborne compares a list of people groups in 6:15 to another in 19:18 and suggests they are the same people, those who have abused and plundered God’s people (Osborne 2002, 294). Those who have opposed God will rise up together against him and together will be defeated. Again, as in the breaking of the earlier seals, much of the destruction is a natural result of actions. For instance, in terror, people hide in caves in the mountains which are destroyed (Osborne 2002, 295). The irony is that death brings the people face to face with the God they were fleeing. Osborne notes an even greater irony as the people are terrified by two judges, the Father and the Lamb. This is especially odd, not only because a lamb is normally considered gentle, but also because a lamb was a typical sacrifice for sin. But here the lamb of God is full of deadly wrath (Osborne 2002, 296). Osborne, with others, observes that God’s love is poured out on those who accept and honor His promises. The wrath of God is nothing more than a corresponding rejection of those who reject God (Osborne 2002, 297).

With this the chapter ends. Six of the seven seals have been opened. We build anticipation as we wonder what the seventh seal will bring.

Romans 6:1-11 - Lectionary for Epiphany 1C

1/9/2019

1/9/19 - This is an encore post. The post originally appeared 1/4/18.

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.

The Christian confesses that his life of sin is buried and dead. It’s in that order, too. While we generally think that you die first, then you are buried, in baptism, according to Romans chapter six, we die when we are buried in baptism. We live again afterward. It is a strong picture of Christ’s death and resurrection.

The life we live as Christians, then, as baptized people, is a life governed by Jesus’ resurrection. It’s a life of immortality, here and now. While this doesn’t mean that we will not become old, sick, injured, or otherwise brought to death, we receive the promise that in Christ we will live on. The slavery to sin and death has ben broken.

Why does the apostle remind us of this? It only takes a little thought to make sense of that. It’s because we are so very good at forgetting our identity. We may be dead to sin, but our sinful “old man” seems to have trouble getting the message. Martin Luther famously taught that we remember our baptism every day because, even though the our sinful nature has been drowned in the water of baptism, it still seems able to swim.

Eventually, as we look to Christ’s resurrection, we do start to find our identity. And it is a glorious identity. It’s the identity of Jesus, the Second Adam, the one without sin, the one who will live forever in glory. May the Lord continue making this plain in 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.

Matthew 2:1-12 - Lectionary for Epiphany, Series C

1/3/2019

1/3/19
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 for Epiphany is drawn from Matthew chapter two. Here some wise men (no number specified) came to Jerusalem to try to find the king of the Jews, a newborn. Herod, who was already the king, was bothered by this bit of information. Not only did he not have a small child who would become king after himself, these people from a foreign land seemed to have supernatural knowledge of something. Maybe they were intending to find a child and place the child on the throne under their guidance? Maybe there was some deception afoot from Rome? Maybe there was something miraculous happening, but Herod would not have generally expected that.

The chief priests and scribes were able to find the prophecy which pointed them to Bethlehem. The wise men went on to find the child. They were apparently taken in by Herod’s insistence that he wanted to know the location so he could come and worship. After all, in verse 12, the wise men were warned by God in a dream not to disclose the location to Herod.

Jesus, the newborn king of the Jews, the newborn king of all creation, was found. He was presented with noble gifts, but of the sort that could also be used to prepare someone for death and burial. Here the Scripture foreshadows the fact that Jesus is going to die for those over whom he rules. This was the plan of God from time immemorial, revealed in these last days.

The word “Epiphany” means “a revealing.” During the time of Epiphany our readings will be about the way Jesus, God the Son, is revealed to be exactly the savior we need. I invite you to read along and to join with others as we look in wonder at this newborn king of the ages.

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.

Who Is Worthy to Open the Scroll?

1/3/2019

Thursdays are for the New Testament
1/3/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.

God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.

Throne Room Vision - God and the Lamb in Heaven (4:1-5:14)” pp. 220-268.

b. “Christ the Lamb, Worthy to open the Seals (5:1-14)” pp. 245-268.

Revelation chapter five continues the throne room scene begun in chapter four. Osborne emphasizes that “worship throughout the Bible is completely monotheistic, intended to separate God from his creatures (the worship of whom constitutes idolatry)” (Osborne 2002, 245). But here the worship of God on the throne leads to worship of the Lamb. This makes it very clear that God and the Lamb are one.

Osborne finds the chapter divided into four portions, each introduced with, “and I saw” (5:1, 2, 6, 11). In the first portion, God on his throne has a scroll. In other prophetic writings, when a scroll is found on God’s hand, it has words of sorrow. Osborne assumes the same here (Osborne 2002, 247). Sealed scrolls, written on both sides, like this one, were normally private documents, secrets not to be disclosed (Osborne 2002, 248). Osborne considers the documents which could be understood here, coming to a conclusion that, consistent with some other apocalypses, the scroll is a summary of God’s plan to redeem his people and care for them in the future (Osborne 2002, 249). Osborne notes that some consider this scroll to be the same one mentioned in chapter 10 and that the events described beginning at chapter six are related only to opening the seals, rather than to the contents of the scroll (Osborne 2002, 250).

Revelation 5:2-5 describes God seeking someone worthy to open the scroll. The search is called for by an angel, in a loud voice.Osborne notes that in the three places in Revelation where an angel calls out this way, it is always a matter of great importance (Osborne 2002, 250). The inquiry yields a predictable outcome. There is none in the created order worthy to open the scroll and examine it. This results in John’s weeping. He seems inconsolable because the future will not be revealed (Osborne 2002, 252).

Osborne observes that Revelation 5:5-6 draws together several important christological themes. God the Son is the lion of Judah, and the root of David, both Messianic promises which Osborne traces in brief (Osborne 2002, 253).

Verses 6-10, introduced with another “and I saw,” are central to Revelation chapter five. Osborne notes the mixed metaphor, as the author looks at the lion of Judah, only to see a “lamb standing as if slain” (Osborne 2002, 254). He finds it very significant that the vision’s transformation is from the powerful and deadly lion to the gentle lamb, the center of much sacrifice. This lamb is subsequently transformed into the conquering ram (Osborne 2002, 255). Osborne goes on to review some of the different biblical images of the role of a lamb. What is central here is the fact t hat the lamb has been slaughtered for sacrifice, pointing to the passover and to the suffering servant in Isaiah (Osborne 2002, 256). The transformaton of the lamb into a conquering ram reflects the military motif introduced by the “root of David.” As in other passages, Osborne notes the use of the number seven (horns and eyes) to indicate complete power and complete vision (Osborne 2002, 257).

In verse seven, as the Lamb takes the scroll, Osborne observes the position of authority shifting in the narrative (Osborne 2002, 257). The Lamb is now at the center of our attention. Those surrounding the throne prostrate themselves in worship, each holding a harp and a bowl of incense - awkward as Osborne notes, but corresponding to items held in vase paintings of worship to Apollo (Osborne 2002, 258). They sing a “new song,” which speaks of th worthiness, the saving work, and the good result for the followers of the Lamb (5:9-10) (Osborne 2002, 259). In the text the Lamb is worthy to open the scroll because of his death which purchased a people for God. The terminology used is both that of a sacrifice and a payment of ransom to God (Osborne 2002, 260). Osborne further observes that the people of God are explicitly drawn from every people group (Osborne 2002, 261).

Revelation 5:11-12 brings in an angelic choir. Osborne notes that it would seem to be part of the prececing passage except it is introduced by another of the transitional “and I saw” statement (Osborne 2002, 261). The great multitude, uncountable, surrounds the throne with a hymn of praise, this time a sevenfold acclamation, again pointing to the complete perfection of the Lamb (Osborne 2002, 262). He is the one who is perfectly powerful, wealthy, wise, and strong and who receives honor, glory, and praise.

Revelation 5:13-14 expands the atmosphere of worship, bringing in all the assembled beings (Osborne 2002, 264). All the themes have been introduced before, but are repeated here. Again, Osborne finds an emphasis on the unity of the Father and Son (Osborne 2002, 265). This scene draws the worship around the throne to a satisfactory conclusion, as the Lamb is ready to open the scroll.

Ephesians 3:1-12 - Lectionary for Epiphany, Series C

1/2/2019

1/2/19
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 our New Testament reading from Ephesians 3, we find that the Lord Jesus has called together all people, regardless of their background, to be one in Him. This is a difficult concept for us, particularly because we either want to build too many walls or break the walls down inappropriately. We begin by looking at the situation on its face.

Jew and Gentile together have been made one because Jesus has called them all together, to be heirs, partakers of God’s promise. He has made them one body (v. 6). On the surface, that would seem to indicate that somehow everyone is perfectly safe. Everyone is a Christian. By this logic we should all be universalists.

Let’s go one more step down the road. These people are partakers “through the gospel.” What’s that? In verses 7-9 it’s the message of God’s grace which has been proclaimed by the apostles and others in the Church. In verse 9 it brings “to light for everyone” how God has planned for life. We still may think we should be universalists. However, verse ten makes it clear that the gospel works “through the church.”

God calls and speaks to all nations, making them heirs, and bringing them into one body. That body is His Church. It’s a very particular thing. The Gospel is a very particular message, not only that we can have eternal life and hope in God’s promises, but that it’s accomplished through Jesus’ giving of himself as the only valid and effective sacrifice for our sin. It’s by God’s grace that we can believe Jesus is in fact God the Son who has restored all people into one body.

We have just moved from a universalistic expectation to a very particular one. Yes, it’s available to all, without reserve. But it’s a very specific means of grace. It’s only through Jesus, God the Son, the Lord of all, that we are brought into this body of Christ. It’s preached to everyone, but is received only by God’s grace through faith in the promises of God. Though the Lord calls and speaks to all nations, He dies it through the particular agency of the Church.

What attitude are Christians to have? We are to be grateful, welcoming, and encouraging to all, that they may also see the grace and love of God in Christ. Do we do it well? Not always. But it’s always been the way God has ordained to gather people to eternal life. Lord, make us 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.

Welcome to God's Throne Room

12/27/2018

Thursdays are for the New Testament
12/27/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.

God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.

Throne Room Vision - God and the Lamb in Heaven (4:1-5:14)” pp. 220-268.

Osborne finds a third introductory passage in Revelation beginning at 4:1. Here the central ideas of the book are introduced, setting up chapters 6-16 (Osborne 2002, 218). At the same time, he finds the material following naturally from the content of chapters 1-3. The cult of emperor worship had been significant in the letters to the churches. As we continue in Revelation, we see God as the true sovereign who is worthy to receive honor and to render judgment (Osborne 2002, 219). The conflict to come will be between the true God and the false trinity, found to oppose God.

Revelation chapters 4-5 present two scenes of God’s throne room (Osborne 2002, 220). Chapter 4 focuses on God’s sovereignty while chapter 5 focuses on worship to God the Son, depicted as the Lamb. Osborne observes that many commentators find here echoes of Jewish sacrifician practices being applied in the image of Christ as the Lamb of God at an early time. He does not see this as only a later development.

God on His Throne (4:1-11) pp. 222-244.

In Revelation 4:1 we find not only a scene chnge (“I looked”) but also the images of a door and the open heaven, two images Osborne finds important (Osborne 2002, 223). John is given access to see a reality which is not yet visible to all. Osborne notes that John seems unconcerned with the concept of multiple heavens or levels of heaven but is content to use the singular, pointing to the unique concept of the dwelling place of God (Osborne 2002, 224). The voice like a trumpet calls John to ascend into the heavenly place. This is not unexpected, as apocalyptic literature typically includes a tour of heaven. The tour introduces things which “must take place,” as Osborne says, affirming divine necessity (Osborne 2002, 225).

The concept of the throne of God is central to Revelation. As Osborne observes, this is the only place in the New Testament where God’s throne is described. The imagery of God’s majesty is consistent with Old Testament descriptions such as Isaiah 6:1-4 and Ezekiel 1:26-28 (Osborne 2002, 226). The splendor of God is clearly present, as God, whom John does not name, is sitting on the throne, described as a figure of light and the color of precious gems. Osborne describes each of the gems mentioned, also tracing biblical images of those gems as needed.

Sorrounding God’s throne are twenty-four lesser thrones, occupied by elders. Osborne notes the chiastic arrangement of this passage: the elders are seen, then the “living creatures,” then we have the song of the “living creatures,” then of the elders (Osborne 2002, 228). The identity of the twenty-four elders is unclear. Osborne concludes that the elders are described more as heavenly beings than as humans, such as the patriarchs and apostles. Likewise, the living creatures do not seem to have the same attributes as other earthly beings in Revelation (Osborne 2002, 229).

Coming from the throne in 4:5-6a are various astral phenomena, which Osborne finds related to both worship and God’s judgment. God “is the basis of both worship and judgment” (Osborne 2002, 230). The fires and torches, typical signs of authority, are more appropriate in the presence of God than in the cult of emperor worship. The image of the seven lights, seven spirits, and other instances of the number seven are likely indicators of God’s completeness. The splendor of God is further emphasized by the expanse like a sea of glass, which Osborne ties to the “expanse” in Genesis 1 and the “bronze sea” in 1 Kings 7 (Osborne 2002, 231).

We find further in Revelation 4:6-8 that there are four living beings around the throne. Their position is not altogether clear, but as they are drawn from Ezekiel chapter one, Osborne expects they are located in front, behind, and to the right and left of the throne (Osborne 2002, 233). With their many eyes, the beings are always watching over God’s creation. The church fathers took their appearance as man, lion, ox, and eagle to represent the four gospels. However, they were not certain which would represent which gospel. Some have suggested they represent times or seasons, judging from the zodiac signs, but this is also inadequate (Osborne 2002, 234). Osborne rejects these and several other possible models, finding too little cause to believe Revelation was using one model purposely. He does assert that the beings are strongly tied to the visions of Ezekiel 1 and Isaiah 6. They show all the signs of eing the living beings identified as seraphim elsewhere (Osborne 2002, 235).

Osborne finds the purpose of the throne room scene in Revelation 4 in the description of the worship, made in 4:8-11.The worship of the eternal God goes on constantly and will never end (Osborne 2002, 236). The hymns of praise are the constant response of those who have received God’s love. Here the Father and Son are honored for holiness, power, and eternity. The threefold proclamation of God’s holiness affirms his complete holiness (Osborne 2002, 237). God’s power and eternality are also proclaimed by those around his throne. Osborne emphasizes two elements of the worship in particular - the fact that God is seated on the t hrone and that he will last forever. These are both in sharp contrast to the imperial cult, where the emperor is not at all permanently enthroned (Osborne 2002, 239). Likewise, the falling down in worship before the king was well known in antiquity. Here, the elders, who are like kings with crowns, lay themselves before the throne of God. After all, Osborne observes, God is the center of all, creator of all, and sustainer of all, recognized as such in the song of those around the throne (Osborne 2002, 241).

Luke 2:22-40 - Lectionary for Christmas 1C

12/27/2018

12/27/18
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 our Gospel reading for this week we go with Jesus, Mary and Joseph to the temple, as Jesus is to be presented to the Lord, the firstborn male born of Mary. While Jesus is in the tmeple, he is taken up by Simeon, who praises God and prays that he may now die in peace.

To our current sensibilities, this seems out of place. Really? A baby is being presented in the temple and you are saying you can now die satisfied? You aren’t supposed to talk about death at any time, especially when a newborn is being brought to be dedicated to God! Why, nowadays, it’s hard to get people to speak about death even at a funeral, as they are often re-titled as a “celebration of life” rather than a “tucking in to await the resurrection of the dead.” What’s going on here in Simeon’s prayer?

Simeon recognizes that it is God’s salvation, prepared for his people and for all the world, in the infant Jesus, that allows us to face death without fear. He realizes that the Lord has given life and salvation through Jesus so he can have absolute confidence forever. Jesus is the one who conquers death, so Simeon will no longer have to worry about it. And he does it not only for Israel, but also for all nations.

This is the tremendous good news of our current season, the Christmas season. It is because of the Christ that all who believe him have life. Without that baby being born we have no hope. Because he is there, a very real baby, truly man and truly God, we have hope for life and salvation forever.

I think it’s instructive that there are two times that this passage of Scripture is typically used, aside from this Sunday. One is after a celebration of communion. Our sins have been forgiven by the true body and blood of Jesus, the very same one who was held in the arms of Simeon. Because of that forgiveness, we can pray with Simeon and say we are ready to die in peace. The other time we use this passage is in a funeral service, when, again, we proclaim, for ourselves and especially also on behalf of the person who has died, that the dismissal is in peace which the Lord has prepared.

There’s no fear left. Jesus has come into 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.

Colossians 3:12-17 - Lectionary for Christmas 1C

12/26/2018

12/26/18
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.

I recall when I was involved in strongly Calvinistic churches that Colossians 3 would often be seen as a passage with great Gospel importance. This week’s passage, from verses 12-17, would be promoted as a place where we would learn the joy of bringing God’s care and forgiveness to our world. Indeed it is. But, strictly speaking, there’s no gospel about most of the passage.

In historic Lutheran thought, the statements of the Bible divide into Law and Gospel. The Law statements tell what we are to do. The Gospel statements tell us what God has done for us. The Law does many things, but it always accuses us. We are told to put on compassion, kindness, humility… “Wait a minute! I thought I was already doing that. Now God wants to tell me to do it more? I’m proud of my humility!” That’s exactly the situation here. In verses 12-14 we are given gracious but forceful statements about what we are to do. Above all, in verse thirteen, we see that our standard for forgiveness is that we are to forgive as the Lord has forgiven us. And, truth be told, the Bible is clear that outside of Christ we have tried to set ourselves up as gods who rule our domains and take no care of God. We are told we were haters of God, rebellious children who were turned against him. That is the attitude of those who don’t think Jesus’ forgiveness is necessary or is for them. We despise the gifts of God. What does Jesus do in his love for us? He comes, tells us the truth, and dies in our place so we can have life. That’s a standard of forgiveness that none of us can keep. It’s law, and among other things, it accuses us.

Where’s the Gospel? I want to know what God has done for me. There must be a remedy! I want to know how I can do better at all this the Lord tells me to do, which is good for me, my neighbor, and the whole world. We’ll find the Gospel when we have a brief grammar lesson.

Greek has imperatives, commands, in the second person, just like we do in English. A command is always for “you” in English. But Greek also has a third person command. We don’t really have that in English. It is a command that he/she/it/they should do something. When we see a third person command, we readers are being told that someone else needs to do something. And that’s exactly what we see in verse 15. Let Christ’s peace rule your hearts. Let Christ’s word dwell among you richly. This is nothing that you can do. It’s nothing I can do. It’s what Christ’s peace and word do. There’s the Gospel. It’s something we can have every expectation that God will be doing for us, in us, through us, and around us. God will rule our hearts. His word will dwell in us. And then, as God works and speaks through us, we can have a very particular expectation.

As the Lord works in us, we find that we have his characteristics. We grow in compassion, in kindness, in humility, gentleness, and patience. We find that we can forgive because we are forgiven. We can encourage and correct one another in the gratitude of Jesus. And we give thanks to God, because we have God’s word dwelling in us. We have the Lord ruling our hearts.

These two little third person imperatives change our world. Because of those great Gospel statements we find that as well as being accused by God’s demands in this passage, we are also starting to live them out. Thanks be to 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.

Luke 1:39-56 - Lectionary for Advent 4C

12/20/2018

12/20/18
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 this last Sunday of Advent draws us into the time of Mary’s pregnancy. It’s a very fitting preparation for the celebration of Christmas to begin in just a few days. Very shortly after Mary received word from the angel about her miraculous child, she hurried to her cousin Elizabeth, who was also miraculously pregnant, being past childbearing age and never having conceived before. Elizabeth was about six months farther along than Mary, so this encounter would be relatively early in Mary’s pregnancy. For what it’s worth, it would possibly make more sense to read this passage near the end of April, but today we can consider it a little flashback.

Lukes narrative suggests that Elizabeth would not have had prior knowledge of Mary’s story. Mary entered the house and God gave some prophetic gifts all around. John, in Elizabeth’s womb, leaped for joy, and Elizabeth knew why. It is because the Lord, the Messiah, the Savior, has just walked into the house, inside his mother.

We see that Mary’s response is all about God’s mercy. It’s all about how God is coming to save the world, to redeem those in bondage, to bless people, to exalt the lowly, to care for the poor. Once in a while we see signs that our world really doesn’t understand this view of God. There’s a cute cartoon that circulates every year around this time. It’s got people riding camels that have bumper stickers on their back ends. Honor student, soccer star, etc. Then there’s one that says something like, “My son is God.” The other parents are, of course, at least a little jealous. While it’s a cute idea, notice the way Mary seems to view the coming of the Messiah through her. It’s an honor that she could never deserve. And the work of the Messiah is to redeem people, to bring care where it is needed. Frankly, Mary would probably be offended by people thinking she was exalting herself. She was astounded that God would visit his people in this way.

Mary stayed with Elizabeth, according to verse 56, for about three months. We have no idea what else they did or talked about, but it would make a lot of sense that Mary would stay until a little while after the birth of John, so as to help her cousin. That attitude of mercy and service is, after all, one of the Lord’s priorities.

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.