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Luke 8:26-39 - Lectionary for Pentecost 2C

6/20/2019

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6/20/19
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.

When we consider our Gospel reading in Luke 8:26-39, if we consider it at all, it’s easy to redirect our attention from the main point. We get excited about the fact that there are herds of pigs there (apparently not very observant Jewish people). We get excited about the number of demons. We get excited about the fact that the demons recognize Jesus. We really think it’s interesting that the demons kill the herd of pigs so as to be released from the bodies they are sent into. Maybe we pause to think about the economic loss caused to the farmers by the demons.

Did you notice there’s a guy sitting there? He’s in torment. He’s been a social outcast for years. People have chained him up to keep him from hurting himself and them, but he has pulled the chains apart. Remember that people in antiquity weren’t stupid. They knew how to make chains that could hold things. There was some supernatural power going on in this guy. He was tormented. He lived among the tombs. He had ripped his clothes up and off. He had nothing but his demonic torment. He’s got to be one of the most pitiable figures in Scripture, but we walked right by him, just like we probably walk right by the person lying sprawled in the doorway of a closed business, mumbling to himself and twitching at random.

What is Jesus’ response to the man? He treats him like a man. This may be the first time in many years that’s happened. The man, in his torment, finds that Jesus even asks him, not the demons, but him, a question. “What’s your name?” Really? This person has a name! We have to wonder if he remembers it. He might be afraid to try answering. Maybe he’s in trouble again.

Jesus treats this dangerous outcast like the human he is. He commands the demons to go away from him. In comparison, a dozen herds of pigs aren’t worth what this tormented man is. The sin and oppression that torments him needs to be taken care of. After all, the man has a name, a background, a future.

By the time the bystanders are done watching what they thought was the big miracle, the demons going into the herd of pigs, then the herd running off and drowning, the man has clothes. He’s sitting up. He’s in his right mind, talking with Jesus. The other people missed the whole point of the encounter. Likewise, when Christians are engaged with this hurting world, our world often misses the point. The message of the Gospel is forgiveness and life for all who believe. This is the most precious miracle we can bring to anyone. “But there are hungry people in the world!” Yes, that’s true. And there are lots groups, including Christian groups, that are focused on providing food, shelter, employment, and education to those who are in need, helping those who are able to stand on their own feet and get what they need, as well as helping some of them become providers for people in more grave need. We can help with that and direct people to the organizations that meet the physical needs. But the Christian message is forgiveness and life for all who believe. We take the person wo is tormented and, by the power of Christ’s forgiveness, restore him so he can be sitting up, clothed and in his right mind. Given some time in that condition, he’ll probably be bringing God’s grace to others, and helping them up as well.

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

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The Unrighteous Lament due to Loss of Self-Interest, Not due to Wrongs

6/20/2019

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Thursdays are for the New Testament
6/20/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
“IV. Final Judgment at the Arrival of the Eschaton (17:1-20:15)” pp. 603-725.
“A. Destruction of Babylon the Great (17:1-19:5)” pp. 605-668.
“2. Fall of Babylon the Great (18:1-24)” pp. 631-661.

The fall of “Babylon” has been predicted and discussed at several points earlier in Revelation, but in chapter 18 the actual fall is described in detail. Revelation 18:1-3 begins the process with an angelic announcement, as another angel with great authority descends from heaven. Osborne observes that “the members of the false trinity do not possess ‘glory’ in the Apocalypse” (Osborne 2002, 634). This angel is apparently reflecting God’s glory, descending from his presence. While some scholars take this as a reference to Christ, Osborne finds that Revelation does not elsewhere use angelic language to speak of Christ, so he thinks it unlikely here (Osborne 2002, 635). The message of the angel is that Babylon is fallen, an allusion to Isaiah 21:9, where Babylon and its idols are shattered. The announcement is described in groups of three parallel lines, which is uncommon and therefore noticeable (Osborne 2002, 635). In its fall, Babylon, once a home for demons, becomes a prison for demons (Osborne 2002, 636). The judgment is not arbitrary but because of the sins of its inhabitants. The parallel second and third lines speak of the leadership of Babylon’s kings and of the economic excesses which contributed to a departure from God’s Word (Osborne 2002, 637). Osborne observes that Rome, as an economic powerhouse, easily could lose restraint. This would create hardship for the lower classes.

In Revelation 18:4-8 a heavenly voice calls the people of God to come out of “Babylon.” Osborne finds a double meaning in the call, as not only should God’s people avoid the place of destruction, but they should also be spiritually separate from the sins of Babylon (Osborne 2002, 638). This is necessary, according to verse five, because Babylon’s sins have risen to heaven and require judgment (Osborne 2002, 639). Osborne finds the judgment to be according to a law of retribution (lex talionis), in which “God will pay [the sins] back in kind” (Osborne 2002, 640). The sentence is pronounced in terms common in a Roman court of law. The defendant, Babylon, is to be paid back what she has done. Specifically, she will drink “the cup of God’s wrath” that was involved in the “cup of sin” she persuaded others to drink (Osborne 2002, 641). The sin may be encapsulated, as Osborne does, in the ideas of seeking her own glory and pursuing her own pleasure (Osborne 2002, 642). The plagues that will come upon Babylon are familiar by now, as we have seen them - death, sorrow, hunger, pestilence, etc. Again Osborne notes that God uses the very things Babylon already has for her destruction (Osborne 2002, 643).

Revelation 18:9-19 consists of three funeral dirges which are sung by those who gained great profit from her (Osborne 2002, 644). First, the kings of the earth lament because they will miss the licentious relationship with Babylon. Osborne sees this as primarily financial license to plunder and profit (Osborne 2002, 645). They fear the judgment falling on them as well.

Merchants also lament, with language of mourning (Osborne 2002, 646). Again, they are not so much disturbed at the destruction of Babylon as at the loss of their trade. Osborne notes the substantial list of types of wealth that could be lost (Osborne 2002, 647). He then walks through items on the list, describing the way they were obtained and their luxury (Osborne 2002, 648-650). The merchants, like the kings, “‘stand far off’ to distance themselves from the fate of the unholy Roman empire” (Osborne 2002, 651). This is a very pragmatic move, signifying no change of heart, but only a change of location. The merchants are like the kings, in that they are troubled because of their earthly losses, not because of their sin.

The third lament is that of sea captains and sailors, a group of whom four classes of people are listed, all who draw profit from any nautical pursuits (Osborne 2002, 652). Seeing the destruction of Babylon they also mourn because of the loss of their livelihood, rather than because of the terrible fate of the people and city (Osborne 2002, 653).

Revelation 18 shifts abruptly as God’s people are called to “rejoice that the name of God has triumphed and his people have been vindicated” (Osborne 2002, 653). Osborne freely admits the discomfort involved in rejoicing over destruction but recognizes the central theme in Revelation “is to defend the justice of God and vindicate the suffering saints” (Osborne 2002, 654). As this is accomplished it is a matter of praise. Again, we are reminded that the judgment upon Babylon is the same as the judgment Babylon inflicted on God’s people (Osborne 2002, 655).

In Revelation 18:21-24, the judgment is described in more detail, with Babylon being cast down never to be found again, like a millstone thrown into the sea (Osborne 2002, 656). Osborne notes in its destruction there will be five things no more to be found. In the carefully arranged list, the odd numbers are things which will not be heard, and the evens are things no more to be seen. Music will be gone, also craftsmen and thus the economy (Osborne 2002, 657). The millstone will not be heard, indicating lasting famine. The city will be dark, without lamps and barren, without the voice of a bridegroom or bride (Osborne 2002, 657). The charges leading to this penalty are read, as would be expected in a Roman court: “economic tyrrany, sorcery, and murder” (Osborne 2002, 658). These charges are not really unique to one culture, but certainly would fit the Roman culture of the time of composition. Osborne does specify that the word “sorcery” can easily refer to deceit of the type used to lead the nations away from God. The trouble Babylon has brought will come to her.

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Galatians 3:23-4:7 - Lectionary for Pentecost 2C

6/19/2019

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6/19/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

There’s a little conversation I’ve had with many Latin students over the years. We end up talking about slavery, a common feature of Roman culture. I point out that, as in the United States in the 19th century, while slavery was fairly widespread, the average slave holder had somewhere between two and three slaves, and there were lots of people who didn’t have slaves. I compare it to people in the United States now who would hire a full time person to do something like cooking, cleaning, errands, or to be a nanny. Young people, easily intrigued by the idea of what they could make someone else do, ask about the slave who would go to school with the children. I point out that it wouldn’t be fitting for a rich man’s son to carry his own things to and from school. But I also point out that the rich man wants his sons to make it to school on time, in good order, with all their homework. He wants them to behave in school and to know what lessons need to be completed before the next day. He wants them to get home from school safely and do their homework. The slave who takes the children to school is described in Galatians 3:24-25. This is not someone who gets the children out of their responsibilities. It’s someone who makes sure the father’s will is done, that the children learn what they need to learn, and that if there’s a problem it actually gets reported back to the father.

God’s law takes us, the children of God, and tells us how to live our life until we are mature in Christ. It is a good thing. It manages us. Especially before redemption was completed in Christ’s death and resurrection, we needed this kind of direction. If we went our own way, just like the rich man’s sons, we’d probably end up fishing, losing our homework, getting in fights, or being abducted by someone who wants a ransom payment. We wouldn’t always pay attention to our lessons and we almost certainly wouldn’t do all of our homework.

The Law of God corrects us. It guides us to Christ, showing us our need, our sin, and the things that God is concerned about. We learn our priorities from God’s Law.

Does God’s law pass away? Not really. There will come a time, in the last day, when there will be no need for enforcement, because God will usher in perfection. But the Law will still endure. It is fulfilled in Jesus, but that doesn’t mean it is of no effect. It simply means that we look at Jesus’ righteousness and ask it to be applied to our account, since we aren’t able to keep all of the Law perfectly. Like children, even though Jesus has fulfilled the Law for us, we still need his guidance. We find it in God’s Law, which shows us our sin and shows us our Savior. We are the children in the house. One glad morning we will wake up in the heavenly realms and find we are the heirs. Until then, we need the care God has given us through His Law.

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

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John 8:48-59 - Lectionary for Trinity C

6/13/2019

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6/13/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

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

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

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

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

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

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

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The Fall of Babylon the Great

6/13/2019

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Thursdays are for the New Testament
6/13/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
“IV. Final Judgment at the Arrival of the Eschaton (17:1-20:15)” pp. 603-725.

Osborne finds the concluding section of Revelation to be logically broken into two main sections, 17:1-20:15 and 21:1-22:21. In the section 17:1-20:15 there are three divisions. 17:1-19:5 recapitulates the judgment of Babylon, 19:6-21 speaks of the coming of Christ (Osborne 2002, 603). Chapter 20 describes a millennial reign and some final destruction (Osborne 2002, 604).

“A. Destruction of Babylon the Great (17:1-19:5)” pp. 605-668.

Revelation 17:1-19:5 discusses the judgment and end of Babylon, normally recognized as Rome, the world power. While Osborne finds chapter 17 very complicated, chapter 18 is relatively easier to understand (Osborne 2002, 605).

“1. The Great Prostitute on the Scarlet Beast (17:1-18)” pp. 606-630.

Osborne considers Revelation 17 asa continuation of chapter 16, largely because it is introduced by one of the angels who had the bowls in chapter 16. “Most of chapter 17 deals with the angel’s interpretation of symbols, however, and the actual judgment is not carried out until 17:16 and then throughout chapter 18” (Osborne 2002, 607). The prostitute introduced is held in contrast to the Bride of Christ. This woman is identified as “Babylon the Great,” typically seen as Rome, leading the world away from God. Osborne notes that the imagery of prostitution is common in the Bible as a sign of infidelity to God (Osborne 2002, 608). Here, the prostitute “sits upon” the nation, which normally indicates a position of a conqueror who controls something (Osborne 2002, 609). The concept in Revelation 17:1-2 is that the prostitute has led the people, along with many kings, into a sort of morally drunken slavery.

In Revelation 17:3-6a, John, seeing this in the Spirit, perceives numerous details. The woman is present in great luxury, with a royal cup full of immorality, which Osborne recognizes as being of a religious nature and offensive to God (Osborne 2002, 611). Her name, on her forehead, possibly as a headband or tiara, shows John the mystery that she is “Babylon the Great” (Osborne 2002, 612). Historically, Babylon was known as the seat of all arrogance. Her identity as a mother of abominations would label her offspring, Rome’s subjects, as immoral. In their immorality they are “drunk with the blood of saints,” a bloodthirsty type of immorality.

In Revelation 17:6b-14, John’s confusion about the vision leads to the angel’s explanation, a rhetorical feature Osborne finds common in Scripture as a way of introducing descriptions (Osborne 2002, 614). The beast, in 17:8, is a parody of Christ, being temporary in his rule, as opposed to the eternal Christ. He comes out of the abyss, as wesaw in 11:7 and 13:1 (Osborne 2002, 615). He is headed to his destruction, not to rule but ot have his rule ended. The angel goes on to describe the beast’s seven heads, which the author says requires wisdom. Osborne considers the seven heads to correspond in some way with the seven hills on which Rome sits. However, the seven kings mentioned are much more difficult to interpret (Osborne 2002, 617). They may refer to emperors of Rome and the idea that Nero would be resurrected, but, especially since dating of Revelation is uncertain these theories are tenuous at best. Osborne reviews several ways of identifying these heads, finally concluding they may best be seen as kingdoms and that the number seven, as elsewhere in Revelation, is a sign of completion (Osborne 2002, 620). The coming one of 17:11 is going to be one like the others, of the same kind, but will bring the downfall of the system. The beast also has ten horns. Osborne notes that Rome was divided into ten provinces, which is a sensible interpretation of the passage (Osborne 2002, 621). However, it could also be a reference to client kings who had not necessarily arisen. They have authority for only a short time, and only as far as God allows it (Osborne 2002, 622). Their role is to gather consensus of the other kings of the earth as they try to wage war against the Lamb. Osborne considers this to point foward to a final, cataclysmic time of persecution in which the kings of the world and the people who have refused God will rise up against God and His people. Though they will cause great earthly destruction, God’s people are eternally safe and God will ultimately defeat the beast, his kings, and his people (Osborne 2002, 623). It is God and the Lamb who is the true and eternal king of kings.

In Revelation 17:15-18 the angel returns to the identity and the destiny of the prostitute. She is ruling over all the peoples of the world, those who have rejected God. The beast and his subject kings turn against the prostitute, as Osborne shows is a common theme in Scripture. Eventually the unbelieving world turns on its own (Osborne 2002, 625). The description, strongly reminiscent of Ezekiel 23, shows the prostitute’s allies turned against her. She is not only deposed, but is stripped, killed, and eaten. Osborne observes, again, that this is given by God. As in 17:16, God is using the forces of evil to judge evil (Osborne 2002, 627). In 17:18, the angel makes it plain that this is the destruction of Rome. Osborne considers that Rome didn’t fall for several hundred more years. He does not note that Rome’s fall was not complete even then (Osborne 2002, 628).

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Acts 2:14a, 22-36 - Lectionary for Trinity C

6/12/2019

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6/12/19
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.

On Trinity Sunday we regularly make special notice of the Trinity - one God in three persons, Father, Son, and Holy Spirit. Our passage from Acts 2:22-36 does just this. Father, Son, and Spirit are presented in unity but with different roles. The roles are not a sign of different ranks or values. They merely represent different activities.

Here we find the Father showing works that affirm who the Son is and explore his deity. He raises the Son from the dead. He promises that the Christ will sit on David’s throne. He sends the Holy Spirit through the Son. The Father is God, acting in this role.

In our passage we also see the Son, having brought forth miraculous works, being crucified, killed, and raised from the dead, remarkably passive roles. However, having received “the promise of the Holy Spirit” (v. 33b, ESV), he then sends the Holy Spirit upon the believers. The Son is God, acting in this role.

Finally, we see the Holy Spirit, who, poured out on the discipoles, has provoked them to declare God’s mighty works in the native languages of the many onlookers, even though the discipoles themselves didn’t know those languages. The Spirit is God, acting in this role.

One God in three persons appears in this passage. The purpose is the same - to make much of God’s glory among all nations. This is the work 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.

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John 14:23-31 - Lectionary for Pentecost C

6/6/2019

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6/6/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

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

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

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

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

Come, Holy Spirit. Point us to Jesus.

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

6/6/2019

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Thursdays are for the New Testament
6/6/19

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.
B. Great Conflict between God and the Forces of Evil (12:1-16:21) pp. 451-602
2. “Great Conflict Culminated (15:1-16:21)” pp. 558-602.
“b. Seven Last Bowl Judgments (16:1-21)” pp. 576-602.

Osborne observes that Revelation chapter 16 brings some events to their climax, while it sets the stage for others. The “bowl” judgments are poured directly on the earth and on people, while the earlier seals and trumpets tended to allow partial survival and work through natural results rather than direct harm (Osborne 2002, 576). The plagues follow patterns which are familiar to those who have read the earlier text, building on the values and themes seen previously.

In Revelation 16:1 a loud voice from the temple gives commands to seven angels holding bowls (Osborne 2002, 578). Osborne takes this to be God’s voice, as it comes from the temple. The bowls are discussed as drink offerings, poured out, but what is poured out is the wrath of God. Osborne again notes parallels to the judgments inflicted on Egypt prior to the exodus, with the first bowl of Revelation 16:2 serving as a parallel to the sixth plague of Egypt, terrible sores (Osborne 2002, 579).

In Revelation 16:3 the sea becomes blood and all life in it dies. Osborne observes that this is more severe than the judgment in Revelation 8:8-9, and that it parallels the first plague of Egypt from Exodus 7:14-21 (Osborne 2002, 580). The extent of this plague would certainly bring the end of society as it is known.

Osborne observes that the third bowl, of Revelation 16:4, is more similar to the first plague of Egypt, as it applies to inland waters instead of the sea. Again, this would be entirely devastating to life and society (Osborne 2002, 580).

Revelation 16:5-7 contains a doxological hymn. Osborne describes numerous scholarly attempts to find a parallel hymn structure but concludes that this one is unique in its expression (Osborne 2002, 581). God is described as the righteous one who is and was. Osborne suggests the future element is missing here because we are at the end of time and there is no future left (Osborne 2002, 582). God is also described as acting in holiness to reap vengeance on those who killed the saints and prophets (16:6). Osborne briefly traces the theme of suffering Christians as a continuation of the suffering of Christ and the prophets as expressed in the New Testament (Osborne 2002, 583). The plagues of blood are especially appropriate for use on the earth-dwellers who have poured out the blood of God’s people. The hymn yields a response from the altar, either from the martyred saints near the altar or from the angel presenting prayers on the altar (Osborne 2002, 584-585).

The fourth bowl, of Revelation 16:8-9, is not based on an Egyptian plague, as here the sun, elsewhere a sign of majesty, becomes a blazing tool to burn people (Osborne 2002, 586). Osborne emphasizes that we cannot know if this is to be taken literally or metaphorically, but it is certainly an horrific image.

The fifth bowl shifts the focus of God’s judgment, as it pours out God’s wrath on the beast’s throne, this time with darkness and pain (Osborne 2002, 587). This, the only place the beast is said to have a throne, is in contrast to God’s throne at the altar. Osborne notes that the beast’s kingdom lasts only for a brief time, while God’s kingdom is eternal. This fifth bowl is a parallel of the ninth plague on Egypt, from Exodus 10:21-29, as well as being an intensification of the foufth trumpet judgment in Revelation 8:12 (Osborne 2002, 588). Osborne does observe that this darkness is accompanied by intense pain, which he sees as a possible foreshadowing of the eternal torment of the condemned. The response to all these plagues is that the people of the earth blaspheme and curse God, further expressing their rejection of him (Osborne 2002, 589).

The sixth bowl, in Revelatino 16:12-16, is a more complex judgment, in four parts, working together to prepare for final war. In verse 12, the Euphrates is dried up, allowing God’s people to escape their enemies (Osborne 2002, 590). Osborne takes the description to be highly figurative, especially since the Euphrates is no longer an insurmountable barrier, but he is quite unsure what the figures point to (Osborne 2002, 591). At this point the “false trinity” he has described gathers together, in opposition to the triune God. They send out evil spirits from their mouths into the world, deceiving people and gathering them for war. An interruption in the narrative in Revelation 16:15 cautions God’s people that they should be watchful, as the Christ says he is going to come as a thief. Osborne ties this theme to that of the letters to Sardis and Laodicea, where the churches are told to be watchful (Osborne 2002, 593).

At length, the kings of the earth are gathered to a place for a final battle. Osborne notes that the location is difficult to deal with, as it appears the word used may refer to a moutain of Megiddo, but that there is no mountain near the city or plain of that name (Osborne 2002, 594). Osborne reviews a number of attempts to explain the location, but concludes that no answer is satisfactory. It probably refers to an acceptable place of war, wherever that may be (Osborne 2002, 596).

In the seventh bowl of Revelation 16:17-21, the plague which was prepared by the sixth bowl actually arrives. Osborne sees this as the actual close of history (Osborne 2002, 596). The plague is poured out on the air, rather than on the ground, and is accompanied by a voice from above. It is presided over by God, who declares, “It has happened,” reminiscent of Christ’s cry from the cross (Osborne 2002, 597). A great storm with an earthquake is poured out, reminiscent of the plague of hail and the stormy presence of God ad Sinai (Osborne 2002, 598). In this judgment the cities of the earth fall under divine judgment as God remembers “Babylon the great” (16:19) (Osborne 2002, 599). God’s wrath results in the flight of even land masses, which disappear from their places. Enormous hailstones fall on the nations in this storm. Osborne notes that once again, now for the last time, people refuse to repent but instead commit blasphemy against God (Osborne 2002, 600).

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Acts 2:1-21 - Lectionary for Pentecost C

6/5/2019

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6/5/19
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 Genesis 11 we read about the confusion of languages and the scattering of the nations. At that time, because the people were proclaiming their own glory and seeking their will to be enforced, God threw them into confusion. In their confusion they would be hindered in the attempt to take dictatorial power in the world. Now, in Acts 2:1-21, God puts the languages and peoples back together. The disciples, under the influence of the Holy Spirit, are proclaiming God’s works, rather than their own works. The people, from many nations, hear God’s glory in their own languages. This speaking in tongues tells the people of God’s restoration.

Rather than being separated by language and culture, the nations are now drawn together by God’s mighty works, which are the same in every land and for every people, regardless of language. The message of sin and redemption applies to everyone.

In these last days, then, we proclaim Christ crucified for sinners, received by faith. The Lord has given His Holy Spirit to call people from every nation to hear and believe him.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.
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John 17:20-26 - Lectionary for Easter 7C

5/30/2019

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5/30/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

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

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

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

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

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None Can Stand in God's Presence

5/30/2019

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Thursdays are for the New Testament
5/30/19

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.
B. Great Conflict between God and the Forces of Evil (12:1-16:21) pp. 451-602
2. “Great Conflict Culminated (15:1-16:21)” pp. 558-602.
“a. Introduction to the Bowls - Angels with Final Plagues (15:1-8)” pp. 559-575”

Osborne reminds his readers that Revelation 12-14 served as an interlude in God’s judgments (Osborne 2002, 558). Now we return to a description of the sovereign God preparing to end this age with his judgment.

Revelation 15:1-8 “both concludes the vindication of the saints and judgment of the sinners from chapter 14 and prepares for the final set of judgments in the bowl septet of chapter 16” (Osborne 2002, 559). In this regard, Osborne considers the passage to pull several themes together into a comprehensive whole.

Osborne observes that in Revelation we meet several “great signs,” specifically in 12:1 and 12:3. Here, in 15:1, the third appears, both “great” and “amazing” (Osborne translates θαυμαστόν as “wondrous.”) (Osborne 2002, 560). Here, there is a foreshadowing of seven angels with plagues, which will be seen again at 15:8. These plagues are to be the last in history, as they complete God’s work. Osborne notes that here, as often, the passive voice is used with no actor stated, assuming God as the one who ultimately does the work (Osborne 2002, 561).

Revelation 15:2-4 is a vision of saints in heaven, beside what is translated as “like a glassy sea mixed with fire.” Osborne finds this alluding to Revelation 4:6 and the presence of God’s throne (Osborne 2002, 561). He considers the fire to refer to God’s acts of judgment (Osborne 2002, 562). The saints are pictured as victorious, though the victory was gained through their death (Osborne 2002, 563). They inherit eternal life and a new dwelling place, including the many promises made in the letters of Revelation 2-3. The saints are engaged in worship, with harps and singing songs which portray victory. Osborne notes that though only one song is given, it is a song “of Moses and of the Lamb,” suggesting one and the same song (Osborne 2002, 564). The song describes God in two parallel ways, then asks two rhetorical questions, answered with three “because” clauses. Osborne sees this as the same structure as a hymn of praise in Exodus 15. The hymn speaks of God’s deeds as praiseworthy and just (Osborne 2002, 565). Because of God’s justice his judgments are recognized as true, not only for Israel but also for the nations. The question raised is who would not fear God or bring glory to Him (Osborne 2002, 566). The three reasons given in answer are that only God is holy, that all nations will worship Him (Osborne 2002, 567), and that his glory and righteousness have been revealed (Osborne 2002, 568).

In Revelation 15:5-8 seven angels will come out of the heavenly temple. Osborne notes that the language used of the temple is reminiscent of the tabernacle in the wilderness, as well as the ark of the covenant, where God’s covenant wit hHis people resides. Because God’s people broke the covenant, these became places of judgment (Osborne 2002, 569). The angels carry plagues, but are also clothed in pure linen, appropriate for priests. The angesls receive golden bowls, which Osborne observes could be used to pour out offerings to God, but these are filled with God’s wrath (Osborne 2002, 570). Osborne notes other places where God’s wrath is described as being poured out. The smoke of God’s glory fills the temple, an event which Osborne finds common in the Scripture, sometimes described as a cloud (Osborne 2002, 571). Because of the presence of God’s glory and wrath, nobody can enter the temple. Osborne notes commentators who say the temple is closed because intercession is ended or because God’s glory is simply too strong. However, Osborne does not choose from the options (Osborne 2002, 572).

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Revelation 22:1-20 - Lectionary for Easter 7C

5/29/2019

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5/29/19
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 this week is from Revelation 22:1-20. The passage, as with much of Revelation, poses several challenges. Here, one of the primary difficulties is that the situation described, if Revelation is at all chronological, takes place after God’s judgment and His destruction of all evil. Yet in verses 10 and following, the angel who shows all this to John shifts in time and speaks to John’s time and to the people who will read the book, before the judgment. We will go there first.

In verse 10, John is to avoid closing the book with a seal. This says nothign less than that the book is to be accessible to people in John’s age, as well as in our age. In verse 11 evil and good are to be permitted. This doesn’t indicate approval of all ideas or actions. Evil is still evil and good is still good. However, we do what is right and hope to prevail, all the while knowing that our world, as most of Revelation has described, will try to prevail and may frequently seem to succeed. By our force of will and our appeals to what is good and right, we will not change everyone. Yet in verses 14-15 we are reminded that in the final judgment God and His righteousness will prevail. Our world is warned by God’s Word and our presence as those who bear His Name.

What hope is there? In the last day, which will be an eternal and blessed day, God will make a river of his love and grace, flowing from His throne, to nourish the righteous with the fruit from the Tree of Life. If there were any need for healing in eternity (which there will not be), the leaves of the Tree of Life provide that healing (verse 2). Though in this time we face trials, in eternity that will all be ended. This is the hope held by all whose trust is in Jesus as the savior.

The world as we know it is not permanent. It is ruined by the Fall. Though we care for it as well as we can, we know that in eternity there will be one much better, perfect, for those who trust Jesus, a place of true life. This is the hope of the Christian.

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

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Acts 1:12-26 - Lectionary for Easter 7C

5/27/2019

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5/27/19
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 recently read a passage in a New Testament commentary which made a passing reference to the idea of twelve apostles. The commentator made an unfortunate oversight by questioning whether, with Judas gone, both Paul and Barnabas should be included. In our first reading for this week, from Acts 1:12-26, the apostles and the others with them, guided by Scripture and the Holy Spirit, select Matthias, who can certainly be included. Of course, we hear nothing more of Matthias through the rest of the New Testament.

Really, this is all right. Our culture seems intent on making people famous and considering the obscure members of society as unimportant. I have friends and family members who seem to revel in citing musicians and artists I have never heard of, as well as tracking scientific developments particularly by women and minorities, perhaps considering that more important than the actual discovery. And I confess to being personally interested in numerous people who might easily be considered “also-rans.” But in general we would like to think that importance and notoriety should go together.

What’s Matthias’ status? He has a part in the apostleship because he was selected as a faithful eyewitness. It seems a simple qualification. It could happen almost accidentally. But he is selected and called to be faithful with the message of Christ crucified for sinners. We don’t know the extent of his ministry. He has little fame or recognition, but he has a part in the work of God.

Like Matthias, all who bear the Gospel are witnesses. The Lord can use our humble abilities, even our presence which may seem accidental, to preserve and advance his word and work in our 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.

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John 16:23-33 - Lectionary for Easter 6C

5/23/2019

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5/23/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

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

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

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

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God's Harvest in the Last Day

5/23/2019

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Thursdays are for the New Testament
5/23/19

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.
B. Great Conflict between God and the Forces of Evil (12:1-16:21) pp. 451-602
d. “Harvest of the Earth (14:14-20)” pp. 549-557.


Revelation 14:14-20 describes two harvests “of the earth.” At least the second one is to condemnation. There is some debate about the other. Osborne is inclined to see the frist, in 14:14-16, as a harvest of the righteous, and the other, in 17-20, as of the ungodly (Osborne 2002, 549). In verse 14, one sitting on a cloud, “like the son of man” may be seen as another angel, but Osborne observes the image of the “Son of Man” seemingly enthroned on a cloud (Osborne 2002, 550), bearing a crown and ready to judge (Osborne 2002, 551) seems much more like a depiction of Jesus. He is attended by another angel but he himself conducts the harvest. Osborne takes this to be a harvest of the saints who are ripe and ready to be gathered into God’s barn. “There is no hint of final destruction like that which follows the grape harvest in 14:19b-20” (Osborne 2002, 552). For this reason, Osborne believes those harvested are brought to safety.

In Revelation 14:17-20, a different angel comes from the temple, i.e., with God’s command, then is met by yet another angel, from the altar, the place where prayers are received (Osborne 2002, 553). Now the angel takes a sickle and cuts the harvest of grapes to be pressed. Osborne observes this as a metaphor for judgment in Isaiah 5, 62, and Lamentations 1 (Osborne 2002, 554). The winepress is trampled, using the passive voice, suggesting to Osborne that it is God who does the trampling. Judgment here is “outside the city” possibly referring to either the New Jerusalem or to Babylon/Romen. Because of the symbolism of divine judgment the important idea is its occurring outside the city, in a place of uncleanness (Osborne 2002, 555). The outpouring of blood is tremendous, a common theme in apocalyptic literature. Osborne notes several possible numeric interpretations of the distance the blood spreads, 1600 stadia (Osborne 2002, 556). It could refer to the size of Palestine or have a symbolic meaning based on the number four (squared) and ten (squared), which often refer to God’s judgment. The number 40, here squared, is also a common symbol of God’s judgment, as well as a reference to the whole world, with four corners. In any case, the judgment is decisive.

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Revelation 21:9-14, 21-27 - Lectionary for Easter 6C

5/22/2019

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5/22/19
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 for this week is from Revelation 21:9-14, 21-27. Here the author is called up to see “the Bride, the wife of the Lamb” (Rev. 21:9b, ESV). The bride of Christ, we know from other passages, is the Church, those who have been called to the side of God. The Bride of Christ is called entirely pure and holy. For this reason it seems a surprise to find what we do. It is a city, the New Jerusalem, coming down from God.  The whole city is introduced as the Bride. It may or may not be inhabited at this time - the text is not entirely clear on that point. But we know it is a place of peace and holiness. When inhabited, no evil will enter.

Different authors in history have made assessments of this passage. They agree that the Lord will, at some time, claim His bride, a flawless people, purified by the Christ in whom they trust. We are that people if we believe Him. 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.

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Acts 16:9-15 - Lectionary for Easter 6C

5/20/2019

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5/20/19
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 Acts 16:9-10, we are told of a striking surprise. Although we often think of the New Testament period as one in which God moves supernaturally, with miracles around every cornder, this is not actually the normal pattern. God’s people see his presence in what they are doing, but not this way. In a night vision Paul ses and hears a Macedonian man calling for help. If this were not an important and surprising event it would not have been mentioned. More often the Lord directs us through circumstances, desires, people in our lives, and, of course, through His Word.

How did Paul respond? Of course, he and his associates went to Macedonia. But what help did they bring? This was informed, not by the vision, but by the Scripture. They brought God’s Word, the gospel of Christ crucified for sinners, to the people they visited. The message and overall work of Paul was not changed by this vision, only the location.

This urges me to ask a question of myself and others with specific callings to ministry. What are we called to do as Christian pastors, teachers, or evangelists? we are called to bring Jesus’ words of life to others. So what of Paul’s vision? That told him where, not what or how. When the Lord sends me a vision telling me to go to Macedonia, I will go. Otherwise, wherever I am will do just fine. The mission never changes. Jesus’ work to reconcile the world to God remains the same, no matter where we are.

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

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God's Offer Is Forgiveness, Not Ignoring Sin

5/16/2019

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Thursdays are for the New Testament
5/16/19

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.
B. Great Conflict between God and the Forces of Evil (12:1-16:21) pp. 451-602
c. “Message of Three Angels (14:6-13)” pp. 533-548.

Revelation 14:6-7 introduces us to “another angel” with a message. Osborne finds this as a reminder of former angelic appearances, especially those related with judgments earlier in the book. This first angel announces an “eternal gospel” but, as Osborne notes, this is unusual, “for it does not mention Jesus and his sacrifice for sin, nor is there the call for repentance” as we would find elsewhere (Osborne 2002, 534). It seems rather to be a message of doom to those on the earth. However, it may be taken as an offer of repentance, though it is not heeded. “It is clear that in Revelation ‘fear God and give him glory’ are code words for repentance and conversion” (Osborne 2002, 535). Osborne takes it to be a genuine offer to respond to God’s call (Osborne 2002, 536). The reason given for urgent repentance is that God’s time of judgment has arrived. John here uses an aorist tense to emphasize the crisis point. It is time to worship God, none other (Osborne 2002, 537).

Revelation 14:8 brings us yet another angel proclaiming that the great Babylon has fallen. The home of idolatry has received judgment and its power is broken. Osborne observes that Revelation uses the term “Babylon” metaphorically to refer to Rome and its power (Osborne 2002, 538). The reason given is that Rome has led other nations into a drunken folly of immorality, drawing them away from faithfulness to the true God (Osborne 2002, 539).

A third angel, in 14:9-11, proclaims that the judgment of God specifically falls on those who follow the false prophet and have received the mark of the beast, engaging in worship of the false religion (Osborne 2002, 540). God’s wrath is here pictured as an unmixed wine which is taken to the eternal harm of the drinker (Osborne 2002, 541). Osborne emphasizes the eternal nature of the pictured torment, and that the text expects the greatest torment to be an awareness that those sealed by the Lamb are free from God’s judgment. The smoke of the burning torment is to last forever, as a contrast to the other smoke, the sweet smelling incense of God’s favor (Osborne 2002, 542). Osborne again notes that the judgment of God falls on those who steadfastly refuse his offer of mercy.

Revelation 14:12-13 closes the passage by calling God’s saints to endurance (Osborne 2002, 543). They are to make God’s commands their concern, keeping “the faith of Jesus” (Osborne 2002, 543, but my translation). Osborne considers whether the use of the article urges a reading of “the faith” meaning the doctrines of Christianity. However, he does not think it fits that usage in this context, preferring it to be read as remaining faithful to Jesus (Osborne 2002, 544). Here, blessings are intended for those who are faithful even in death (Osborne 2002, 545). Osborne considers this a parallel to the passages of the New Testament describing death as a rest for the Christian.

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John 10:22-30 - Lectionary for Easter 4C

5/9/2019

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5/9/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

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

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

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

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

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Whose Name Is Written?

5/9/2019

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Thursdays are for the New Testament
5/9/19

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.
B. Great Conflict between God and the Forces of Evil (12:1-16:21) pp. 451-602
b. “Song of the 144,000 (14:1-5) pp. 523-532

Osborne notes that Revelation chapters 12-14 are a series of juxtapositions between heavenly and earthly events. 14:1-5 moves us back to a heavenly vision of those who have chosen faithfulness to God rather than mortal life (Osborne 2002, 524). Instead of having the seal of the Beast on their foreheads, they have the name of God. Instead of being before the dragon on the seashore, they are before the Lamb on Mount Zion. There is a sound in heaven, which leads Osborne to view this as a heavenly Zion (Osborne 2002, 525). The song is one of victory, for those people standing before the Lamb have overcome, with God’s seal, previously seein in Revelation 7:3.

In Revelation 14:2-3 the saints sing a song, described as vary loud. Osborne observes that the four hymns in Revelation show a progression in the life of the Christian. This, the second, celebrates victory over the beast (Osborne 2002, 526). The fact that the redeemed need to learn the song suggests to Osborne that this is actually sung by an angelic choir, but for the benefit of the saints (Osborne 2002, 527). The song is clearly sung in the presence of God’s throne.

Revelation 14:4-5 describes the redeemed as triumphant in their sexuality, a statement which sparks considerable debate. Osborne considers that the text probably refers not only to sexual chastity, but to moral purity in general, as a symbol of being a pure bride for Christ (Osborne 2002, 529). The second way the redeemed are triumphant is in their relationship to the Lamb, following as faithful disciples (Osborne 2002, 530). Finally, they are those who have been purchased and presented to God. this further suggests to Osborne that the entire description has to do primarily with an ethical purity, setting the redeemed apart from the earthly people (Osborne 2002, 531).

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Revelation 7:9-17 - Lectionary for Easter 4C

5/8/2019

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5/8/19
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 recent weeks our world has heard increasing reports of conflicts, often classified as rooted in ethnic tensions. At times this has been blamed on one religious group of another, but the conflcit is significantly phrased as ethnic, not normally religious. Our Epistle, from Revelation 7, points out the fact that there is no place whatsoever for ethnic or racial tension in God’s kingdom. Here we see Christians, countless in number, from all different people groups, cultures, and languages. They are all before God’s throne singing his praises, no matter what their background.

Who are these people? In verse 14 they are people who have been purified by Christ, the Lamb of God. They have died, or they would not be in the heavenly place. They have come through “tribulation,” severe hardship, possibly acocunting for their death. All are partakers of the heavenly reward in Christ.

What do we make of this situation? In brief, two things. First, there is no place in Christianity for ethnic discrimination. People from every group are called to the presence of God. Second, there is a place for an exclusive claim. All in the presence of God have arrived there through the work of Christ. The Bible knows no other way. Christians confess that salvation is only through Christ. Yet we urge people to that faith fervently and gently. In loving our world, we do no violence against people because of who they are. We simply call people to trust Jesus and become one with all the saints.

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

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Acts 20:17-35 - Lectionary for Easter 4C

5/6/2019

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5/6/19
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 first reading for the fourth Sunday of Easter is from Acts 20:17-35, where Paul the apostle speaks some final words to the elders in Ephesus, the last time he ever expects to see them. We realize upon a close reading of Acts that the city of Ephesus was not originally friendly to Christians. It was a dangerous place, as recently as Acts chapter 19. But by this time there are even multiple elders.

Paul does give some warnings. In Acts 20:29-30 he speaks of those who would resist Christ as “savage wolves.” They will deceive the people and turn them against the Gospel. However, in verse 32, he expresses confidence that God’s Word can keep His people.

Our contemporary culture tries to turn people against the Gospel. We could well say there are savage wolves surrounding us. In much of Western Christianity the attacks take the form of demands that Christians should act and think just like those who would deny Christianity in the name of “reason,” “progress,” or some such thing. The attacks are there, hammering away at Christian teaching.

Christians today, like the apostle Paul, need to stand firm against these attacks. If in fact Jesus has atoned for our sin, both sin and the atonement are definitive facts. If Jesus has risen from the dead, as was recognized without a reasonable doubt in the time when eyewitnesses abounded, he has shown himself not to be overcome by death. If the Gospel is worth dying for, as the apostles uniformly testified, there is no reason to act so as to preserve our reputation, position, or even our life. We stand for Christ, the one who gave himself for us.

Will we be faithful to God’s call through Paul? “Take heed to yourselves and to all the flock” (Acts 20:28a). Especially elders, the shepherds of hte people, care for the flock God has given them. There will be opposition, but it is not to be feared.

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

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John 21:1-19 - Lectionary for Easter 3C

5/2/2019

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5/2/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

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

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

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

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

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

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Deceiving People by Offering What They Want

5/2/2019

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Thursdays are for the New Testament
5/2/19

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.
B. Great Conflict between God and the Forces of Evil (12:1-16:21) pp. 451-602
  1. “Conflict between the Dragon and God as Well as His People (12:1-13:18)” pp. 454-522.
iv.  “Two Beasts Wage War (12:18-13:18)” pp. 487-522.
(2) “The Beat from the Earth - the False Prophet (13:11-18)” pp. 510-522

In Revelation 13:11, a second beast ascends from the earth. Osborne likens the first beast to the four beasts found in Daniel 7:3, but this one as a parallel of the four kingdoms in Daniel 7:17 (Osborne 2002, 511). This beast completes the idea of a substitute Trinity, as the third person. Here, it appears with two horns as a lamb, but it decieves people. He speaks with the dragon’s voice as a false prophet (Osborne 2002, 512). Osborne observes that at this point John moves to the present tense, probably for greater vividness of the description. The beast from the earth works to bring worship to the first beast, who bears the “mortal wound” (Osborne 2002, 513). He does this by performing various miracles. Osborne cites various places in Scripture where true prophets performed miracles to draw attention to God and where false prophets draw attention away from God.

The attempts to deceive the dwellers on earth in Revelation 13:14 are done with authority given by God. Osborne compares this to Romans 1:24 and 26, where people are given over to their own desires by God (Osborne 2002, 514). The subjects of this deception have already rejected God, as recorded in Revelation 9:20-21. They are experiencing the results of their own refusal. The beast arranges for an image to be set up for worship, a practice Osborne sees as very common in the contemporary culture (Osborne 2002, 515). Among the signs given, the beast would even make his image appear alive and speak, a singularly persuasive sign (Osborne 2002, 516). The image would be worshiped, with neglect bearing a death penalty. Osborne does note situations in which failure to join in civic worship would bear the death penalty.

The beast requires an identifying mark to be placed on all humanity. Osborne sees this as a seal of ownership, which could be a parody of baptism or of wearing a phylactery containing Scripture (Osborne 2002, 517). The description in Revelation 13 seems like a brand or tattoo. It was required in order to engage in the economy, so the coercive force was substantial. The mark was to symbolize the beast’s name, a factor Osborne finds parallel to baptism, which ushers the Christian into identification with Christ’s name (Osborne 2002, 518). Osborne notes that the number of the name was cryptic but would likely have been understood fairly readily by theoriginal readers (Osborne 2002, 519). Osborne does list a bewildering number of possible interpretations, but finally concludes that it is a process which, as the text says, requires wisdom (Osborne 2002, 521).

​
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Revelation 5:1-14 - Lectionary for Easter 3C

5/1/2019

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5/1/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

We may think it a great honor to be around the throne of a king, reigning in power. We would be right. However, no matter who you might be, the people around the throne are not actually in the position of power. It is the king who has the authority. In our Epistle this week, from Revelation 5, God, sittting on the throne, has a scroll which needs to be opened and inspected. God’s throne is surrounded by elders and living creatures which seem angelic in nature. Yet even those in the presence of God are not worthy to open the scroll.

Make no mistake. God himself can open the scroll and read it. That isn’t the issue. He wants to pass it on to someone else, so as to show honor. But none is found worthy except, in verse seven, “a Lamb standing, as though it had been slain” (Rev. 5:7, ESV). This, the Lambe of God, who has already been killed on behalf of the entire world, is the only one who rightly can proclaim the judgment of God upon sin.

What is our response to the work of the Christ? He is worthy because He has ransomed us from sin, reconciling us to God, and placing us where we should be, as a people standing rightly before the Lord.

The Lamb of God receives all honor and glory. He is the heart and center of salvation, and thus is also the one who can proclaim God’s righteous judgment against sin and unbelief. The Father gives the croll to the Son because he alone is perfect God and perfect man. This brings glory and honor 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.

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