Category: New Testament - Wittenberg Door Campus Ministry

Luke 24:1-12 - Lectionary for Easter Day, Series C

4/18/2019

4/18/19
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 this week points out the message of the resurrection. It’s decidedly one of the most controversial issues of Christianity. Or at least it should be.

We notice that the first witnesses to the resurrection were women who had come to make sure all the elements of an appropriate burial were completed. They found that the tomb was open and that Jesus was not there. The reason was given to them by an angelic appearance. These first witnesses, we should remember, would not have been considered qualified to give testimony in court. But God in his grace chose them to be the first to give testimony to his resurrection. He speaks to and through even those who would otherwise be ignored.

The angelic message reminded the women of what Jesus had already said. Despite the fact that Jesus had told his followers of his death, burial, and resurrection several times, they were unable to grasp the idea and had neglected it. With Jesus’ death, their hope also died. But with Jesus’ life, their hope could come to life again. Christianity is all about the resurrection of the dead. We who believe in Jesus, though we die, yet we will live. He shows himself to be the resurrection and the life. And he does exactly what he promised. Jesus promised many other things as well. We do well if we believe he will keep those promises also.

Some of those people to whom the women reported, “to the eleven and to all the rest,” believed their report. Others thought it was some sort of nonsense. Yet over the forty days to follow, they saw Jesus with their own eyes, risen from the dead. Our first reaction to the Gospel may be negative. Yet given time and exploration, we find that the claims of the resurrection are true. Jesus is the Lord of resurrection.

Christianity is the only major world religion based on an actual historical event and on definitive truth claims. The event of the resurrection and the truth claims of Jesus, not our history, not any moral stance, not any testimony about how we feel in Christ should run the show. Christianity is built on the truth of God, just as real today as it was to those women at the tomb.

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

The Mystery Woman of Revelation

4/18/2019

Thursdays are for the New Testament
4/18/19

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

“Conflict between the Dragon and God as Well as His People (12:1-13:18)” pp. 454-522.

iii. “War on Earth (12:13-17)” pp. 481-486.

Revelation 12:13-17 continues the narrative of the dragon, now thrown to the earth and angered. Osborne finds this to be an expansion of the story line as left behind in 12:6 (Osborne 2002, 481). The dragon, having realized suddenly that he was no longer fighting with the angel Michael, turns to pursue the woman. The woman, given eagle’s wings, can fly away, a feature of the passage which leads Osborne to consider several biblical references to eagles as God’s servants of protection (Osborne 2002, r482). She flees to the place of God’s protection for a period of three and a half years, which Osborne sees as a reference to Daniel 7:25 and 12:7. The serpent, in Revelation 12:15, sends a flood to try to sweep the woman away. Osborne assumes this to be “a flood of his lies and deceit as well as persecution” (Osborne 2002, 4383) since there are numerous biblical passages which show those as trials from Satan. The woman is saved by the earth swallowing the flood, a motif used in the Bible of God’s judgment which swallows evil (Osborne 2002, 434). The dragon, further angered, turns against the woman’s offspring. Osborne observes that some commentators treat the woman as Israel, some take her to be the Church. The offspring may be the Christ or, given multiple offspring, the Christians in general (Osborne 2002, 485). The offspring, keeping God’s commands and the witness of Jesus, is preserved.

1 Corinthians 15:19-26 - Lectionary for Easter Day, Series C

4/17/2019

4/17/19
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.

In 1 Corinthians 15:25-26, we read about the enduring power of Christ’s reign. We find that “he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death” (ESV). We humans have plenty of enemies, and some of them are formidable. In our current culture in the United States, there is a lot of talk about criminal violence, especially shootings at or around school properties. And this is a serious issue. Last year about fifty people died in these incidents. That’s too many. In fact, anything that can reasonably be prevented or treated and that is life threatening is a serious issue. Without mininizing people who are shot going to school, we’ll observe that many more die in traffic accidents caused by someone being impaired or distracted. Even more die from influenza infections. One of the largest killers of humans in the United States is abortion, in which one person can legally give instructions to end the life of another person, all the way up to the point of birth. And yet there’s another cause of death which we really can’t do anything about. It’s called time. Given enough time, no matter our lifestyle or our genetics, every last person’s body will cease to function, every last human being now alive on the planet will die. Some sooner, some later.

The Bible calls death an enemy, and it is indeed an enemy. Normal, healthy people do not want to die. A desire for suicide is never considered a natural or healthy desire. It’s giving in to the enemy, death. We should rather expect that given normal circumstances, people want to and are probably able to live a relatively long and healthy life. But death remains the enemy.

What does God do about it? The context of 1 Corinthians 15 makes it very clear. He becomes human in the place of you and of me. He gives his life to an untimely death, and thanks to his divine ability, he proclaims that he has died in your place and in my place. Not that we won’t die, given time. But in his resurrection Jesus has defeated death itself. It no longer can reign over us, because, like Jesus, we also will rise from the dead. The enemy has been defeated.

Some day the Lord will show that defeat clearly by bringing this world in which people are born, live, and die to an end. He will bring in the new heavens and new earth where we will simply live. In the meantime, the Christian can face even the enemy of death unafraid. Jesus has passed through death into life, as will we.

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 23:1-56 - Lectionary for Sunday of the Passion, Series C

4/11/2019

4/11/19
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.

The evangelist Luke, when telling about the crucifixion, notes a period of darkness, approximately three hours’ worth, followed by the veil in the temple being torn, along with Jesus’ calling out to the Father that he was surrendering into the hands of God. He breathed his last and died. Luke 23:47-48 record the centurion in charge of the death squad being amazed, along with all the crowds. They saw what had happened and they understood it, no doubt better than we possibly can.

I’d like to mention just a few of the surprising factors. First, though both solar and lunar eclipses were understood in antiquity, we have no record of a solar eclipse in or around Palestine in the years surrounding Christ’s death. A solar eclipse doesn’t really last very long, but this period of darkness lasted for several hours. Luke and those he talked with interpreted this as a sign from God, not as any sort of natural phenomenon. Second, the veil of the temple was torn in two. This was a tremendously large piece of cloth-work, dividing the outer court from the very holy place. It would not pull apart easily. There’s no record of anyone actually doing it. The accounts given by the evangelists don’t have contrary evidence, such as letters saying it remained intact. There was no natural phenomenon which could have caused this to happen. Yet it’s reported. Again, the impression the witnesses at the time received, the impression we are to receive, is that God is doing a sign. Third, though Jesus was in the same kind of intense suffering which kills people in crucifixion, he had been talking reasonably about forgiveness just moments before. The process which would normally take several days to kill someone did not kill Jesus. Because people typically die of asphyxiation and dehydration in a crucifixion, they don’t have much of a voice. But he called out with a loud voice, then died. The only reasonable conclusion the centurion could have come to was that Jesus didn’t die of being crucified. He died because he surrendered his life. This would also have been evident to the onlookers.

What do we make of this account? Our reasonable conclusion is that God is doing something he wants us to notice. He is opening the holy place. He is making his work obvious to everyone who knows what time it is and that it is normally light in the middle of the day. He is showing that Jesus, the Christ, does have authority to lay down his life, as he said he did, and that he will presumably have the authority to take up his life again.

The Gospels give very real, believable accounts of real events. They were published early enough that readers and hearers could bring contradictory evidence. They show Jesus speaking and acting like the very God who is giving his life to redeem others. Based on these accounts, we should have the same, very reasonable, response to the events. Indeed, Jesus is innocent, indeed he is the Lord.

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

God and a Dragon? Not Much of a Contest

4/11/2019

Thursdays are for the New Testament
4/11/19

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

“Conflict between the Dragon and God as Well as His People (12:1-13:18)” pp. 454-522.

ii. “War in Heaven (12:7-12)” pp. 467-480.

Revelation 12:7-12 is challenging to interpret primarily because it is unclear whether the events described are to be seen in the distant future, as a narrative behind the scenes of the crucifixion, or in the remote past before Genesis 3 (Osborne 2002, 467). The war in heaven from verse seven certainly seems to refer back to Revelation 12:4, when the dragon threw a third of the stars to earth (Osborne 2002, 468). This is frequently seen as a reference to Luke 10:18, as well as Jewish traditions from 1 and 2 Enoch describing a fall of angelic beings. Osborne notes that there is no contest between Satan and God. The war involves Satan and the angel Michael, who defeats Satan (Osborne 2002, 469). A dragon or serpent is a common depiction of the enemy of God, as Osborne illustrates from numerous passages of Scripture (Osborne 2002, 470). Osborne does think the description best fits events early in human history, previous to Genesis 3 (Osborne 2002, 471). The serpent, cast out of heaven, is cast down by God, as Osborne affirms based on the passive verb usage in 12:9. He does not have any genuine power over God or His people (Osborne 2002, 472). He is an opposer but not one with power.

Revelation 12:10-12 is a three part hymn celebrating the victory over the dragon. Osborne finds 12:10 as a parallel of the loud voices in 11:15 (Osborne 2002, 473). Satan has been bound and God has shown His power and kingdom, which is located specifically in Christ. This authority is shown in his casting down of the accuser from heaven (Osborne 2002, 474). Though it briefly appeared that the dragon would win, God is the victor. Osborne notes this takes place “through the blood of the lamb” and “by the word of their testimony” (Osborne 2002, 476). Thus the suffering of the Christ and of the martyrs is explained as avictory. Osborne notes that this has been foreshadowed in the New Testament passages calling people to remain faithful (Osborne 2002, 477). The final outcome points the “heaven-dwellers” to rejoicing and the “earth-dwellers” to mourning. Those above worship God, those below worship the beast, destined clearly to destruction. The realm of evildoers has been conquered (Osborne 2002, 478). Dwellers of the earth should be sad, because the devil has gone down to the earth, and in 11:7 the beast has come up from the abyss. The earth is not a good place to be, as it is going to bear the brunt of the devil’s wrath.

Philippians 2:5-11 - Lectionary for Sunday of the Passion, Series C

4/10/2019

Philippians 2:5-11 - Lectionary for Sunday of the Passion, Series C
4/10/19
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.

There are two verses in our Epistle reading for this week which can be misinterpreted very easily. I’d like to take a quick look at them. We find of Jesus’ humiliation, “7but made himself nothing, taking the form of a servant, being born in the likeness of men. 8And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:7-8, ESV) We owe it to the text, and to Jesus, to interpret these verses rightly.

First off, when verse seven says Jesus is “in the likeness” of man, it doesn’t mean he is sort of like a human, as many heretical sects have claimed over the centuries. Wanting to defend Jesus’ deity, these people say he wasn’t really human. He just seemed kind of human. But the text here says very clearly that Jesus is born as a human. He is just like humans. If I buy two identical shirts and give one to myself and one to you, one is mine, and yours is in the same likeness. They are not the same shirt, but they are really like each other. Jesus is as human as you or I could ever claim to be. That’s what verse seven says. He laid aside his deity and took up humanity. This is of critical importance to Christian theology because human sin requires the death of a perfect human. If Jesus isn’t human like you or like me, his death can never take our place. He is entirely human.

What about the problem with verse eight? This one is kept a little more hidden. But we want to realize that he was obedient to the death. While Paul says “to the point of death” some, again, trying to defend the deity of Christ, have suggested he was obedient to the point of death but then his death was an illusion or there was a substitute who died in his place, because, being God, he couldn’t actually die. This is not what Paul says, though it could come off that way in translation. What Paul is saying is that Jesus was obedient even though it killed him. Yes, verse eight says that God the Son, Jesus, died a real death, a shameful death, a death which inflicted all manner of pain and suffering upon him.

Is there some good news in this passage? Yes, it is very good news. The Jesus who, though he was and is God, became man, was able to take on all our fallen humanity’s sin. Because he remained perfect, his death was able to substitute for ours. Because God really died for us, he is also able to bring us into his exaltation, where we can be raised with Christ. Because Jesus became like us, he is able to take care of us and make us like himself. Jesus, the Christ, is the one who can walk through death on our behalf and raise us to new life. That was his intent, and that is exactly what he proceeded to do.

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 20:9-20 - Lectionary for Lent 5C

4/4/2019

4/4/19
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 week, from Luke 20:9-20, consists of the parable of Jesus about tenants who despised their landowner, who used his messengers badly, and who finally decided to kill his son and keep the vineyard for themselves. The owner, in righteous anger, will wage war against the tenants.

The Jewish leaders, as we read in verses 19-20, were offended because the parable was clearly pointed at them. From then on, they waged a campaign, spying on Jesus and trying to get him to say something self-incriminating. They really wanted to get rid of Jesus, no matter the cost. Their conflict, in short, became personal rather than theological.

What happens when we engate in a personal battle rather than seeking a genuine understanding of the truth? The truth finally becomes obscured. It can be swept aside in the burning desire to rid ourselves of our opponents. That’s precisely what happened to the scribes in Jesus’ time. They were intent on rejecting him, so they also rejected the words of forgiveness, of reconciliation to God, and of peace with one another which Jesus was delivering. They were so zealous for their party line it never crossed their minds that Jesus might just be the one who fulfilled the Messianic prophecies and would rescue them from sin and death. They rejected him out of hand, to their own destruction.

How do we deal with the message of hte Gospel? Are there some who reject it because they are busy rejecting its messengers? Are there messengers who are provoked to come off message and engage the “scribes” in a fist-fight, verbally or otherwise? How did Jesus deal with it? He told the truth, lived the life he was given, and died his death even on behalf of those who attacked him. Like him or not, he showed he was the one who could reconcile the world 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.

The Woman and the Dragon

4/4/2019

Thursdays are for the New Testament
4/4/19

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

“Conflict between the Dragon and God as Well as His People (12:1-13:18)” pp. 454-522.

i. “The Woman and the Dragon (12:1-6)” pp. 454-466.

Osborne notes that the passage of the woman and the dragon, found in Revelation 12:1-6 has numerous parallels in world mythology. This is not unheard of or unexpected, as many of the biblical passages which parallel myths are speaking of the same issues in terms which would be familiar to readers. “One could say that the NT ‘demythologizes’ Greco-Roman myth by historicizing it” (Osborne 2002, 454). God’s truth is spoken in a narrative style which is familiar to the reader.

In Revelation 12:1-2, Osborne observes that while the woman is “a great sign” the dragon who assails her oggspring is simply “another sign” (Osborne 2002, 455). He suggests that the dragon is not referred to as “great” because of having no divine good (Osborne 2002, 456). The majesty of the woman seems to be a reference to Jacob’s dream in Genesis 37, where his parents and brothers bow down to him. The woman, then, would represent the whole people of God. Osborne traces biblical references to the sun, moon, and stars, as well as groups of twelve and its multiples, which may be of significance. The woman is pregnant, which immediately suggests her as the mother of the Messiah (Osborne 2002, 457). though the double significance of her identity may prove difficult to interpret in practice. Again, as she cries out in birth pains, the reader may see the travial of the Church and of martyrs (Osborne 2002, 458).

Revelation 12:3-4 show us the large dragon, a symbol used throughout antiquity to indicate demonic or destructive powers (Osborne 2002, 458). Osborne surveys many references to serpents and dragons in antiquity. The seven heads and ten horns of the dragon may be an indication of the monster’s claim to sovereign rule over the earth (Osborne 2002, 460). With his tail, the dragon sweeps away a third of the stars, an action which some have taken as an astral act of destruction and others have taken figuratively, as referring to the faithful. Osborne suggests that since the Bible doesn’t refer to people as stars, the reference may be to the conflict in which Satan and a third of the angels fell (Osborne 2002, 461). The child about to be born is sought after by the devouring dragon, an event Osborne takes as a retelling of Christ’s birth and the attempts to kill him. However, the child is caught up by God as a sign of salvation (Osborne 2002, 462). This child, in verses 5-6, is protected because he will rule over his people with an iron rod. The dragon then turns his attention to attacking the mother, who flees into the desert. Various attempts have been made to allegorize the action here, but they have not been very consistent (Osborne 2002, 463). Regardless, the woman, whom Osborne takes here to be the Church, flees to a place sovereignly prepared by God. This is apparently a place where God’s people can find care even in times of conflict and persecution, not a place of eternal peace and safety (Osborne 2002, 464).

Philippians 3:4b-14 - Lectionary for Lent 5C

4/3/2019

4/3/19
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.

Christians are often encouraged to work, and work very hard, based on our Epistle passage for this week. In Philippians 3:12-14 we are told that Paul pushes and strains for a prize in Christ. And we are also rightly urged to the same striving. Yet we must ask what our right goal is. After all, we will only hit a goal we cannot rightly see by accident. We are much more likely to hit a goal that we are looking for.

Sadly, we easily encourage ourselves right into the fruitless pursuit Paul described in the previous paragraph. In verse three, he spoke of it as a confidence in the flesh. He had the right birth, in Israel. He was of the sect which took God’s Word seriously. He pursued the faith diligently. That sounds very like what we urge ourselves to do. Yet it was useless to Paul, as it is useless to us.

The pursuit Paul needed from the start, the same we need, was to pursue knowing Jesus as Lord. Paul needed to be found in Christ (v. 9), trusting in Jesus’ righteousness delivered to him by grace through faith. As long as Paul worked toward his own goals, his own goodness, his own righteousness, it would not benefit him. It is only as he looked to Jesus that he would find hope.

It is the same for us as for Paul. Our striving can never be after our own godliness, but must always be intended to know Jesus, the one who gave himself for us. This is where we find true hope.

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 15:1-3, 11b-32 - Lectionary for Lent 4C

3/28/2019

3/28/19
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 Luke 15, is focused on the fairly well known “parable of the prodigal.” Here, the younger son of a living father persuades his father to give him his inheritance. He departs and manages to run through all his money, ending up in very humble circumstances.

While many will shoose to focus on the younger son’s offensive behavior toward his family or on the plan for restoration, or maybe the restoration itself or the older brother’s reaction, I’d like to take al ook at the trouble the young man found himself in. We may remember that pigs are considered ceremonially unclean by Jews. They will not raise them or eat them. How, then, does this young man end up helping someone who keeps pigs, and wishing for a share in the pigs’ food? He is far from home, taking despreate measures in order to stay alive, and engaged in activity which provoked him to guilt and shame on a daily basis.That’s about as far from home as you can be. It’s a profoundly sad place.

How did the young man get there? He had purposely thrown off the shackles of restraint provided by his family and his culture. In asking for his inheritance, he was declaring his father dead. He left home, the place of security, and tried to make his own way, according to his pleasures. By departing from the structure and restraint of his culture, he was faced with the monumental task of re-inventing it all, in a way that would work. This is a recipe for failure.

Many in our current Western world are, sad to say, not like the prodigal. Yes. Not like him. Our culture ran away from those reasonable foundations in the past. Different people will place different dates on the departure, but no matter how you stack it, we are very unlikely to be the first generation in this exodus. Our parents, grandparents, or even earlier generations made the shift. We were born in the foreign country, starving, and feeding pigs, which is loathsome but we were never told why. It’s a sorry state of affairs.

Jesus’ message is the same for us as for the young man. God stands ready to welcome those who have wandered, even those who have never known him. He calls us, by His Word and by the community of Christians, to be restored, to be clothed, to be fed, and to see that He is very much alive. He himself is our everlasting inheritance. This is the good news for us who are far away and starving. We are welcome home.

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.

An Interlude - Breathing Space

3/28/2019

Thursdays are for the New Testament
3/28/19

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

Osborne observes that the earlier portions of Revelation focused on God’s sovereignty. In this portion, the focus is on the forces of evil who oppose God (Osborne 2002, 451).

1. “Interlude: Great Conflict Described (12:1-14:20)” pp. 452-557.

Revelation 12:1-14:20 is sometimes considered an interlude, as it is placed between the trumpets and the bowls, thus interrupting God’s work of judgment. However, it does not, like other interludes, interrupt an ennumerated series of events. Osborne notes the focus “on the activity of the false trinity (the dragon, the beast, and the false prophet/second beast, 16:13)” (Osborne 2002, 452). The fate of Satan is already sealed in this passage, but his tactics and demise are spelled out. All Satan does is a parody of something God has done. Osborne observes that various commentators have made attempts to find a pattern of seven in this area, but have not been unified in their findings (Osborne 2002, 453).

2 Corinthians 5:16-21 - Lectionary for Lent 4C

3/27/2019

3/27/19
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.

Our Epistle reading for this week focuses on how we would consider God and how we would consider one another. At the beginning of the passage, Paul says that at one point we would think of Christ “according to the flesh.” But in light of the resurrection of Christ, that thinking has passed away. The crux of the issue is that God has made reconciliation and given his people “the word of reconciliation” (v. 19, ESV). This sheds light on what Paul might mean when he speaks of consideration “according to the flesh” (v. 16, ESV).

When we think and act in accordance with the flesh, we are the doers and shakers. We are the ones responsible for everything. We find peace with God, we trust, we obey, we work out God’s kingdom. We find that Christ’s work on our behalf is only valid if we contribute to it. We see a risen Christ who needs us to keep his law or he is stripped of his power and authority. This is how life according to the flesh is.

The good news is that verse seventeen does away with the idea altogether. We don’t need to make the rules. We don’t get to make the rules. We are best advised to keep our hands in our pockets and stay away from any temptation to enter into the fray. Why is this? Because God has done the work of reconciling the world, including us, to himself. It is done. Our efforts to add to his work are not only pointless but even harmful. He has accomplished his will.

What is our proper resonse? To make that work of God known to others, calling them to receive God’s reconciling work. After all, in verse 21, Jesus is said to have become sin for us, making us God’s righteousness. The work is done. We may as well receive it with thanksgiving.

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 13:1-9 - Lectionary for Lent 3C

3/21/2019

3/21/19
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 reading from Luke 13:1-9 confronts us with an unpleasant reality. While we might want to get what we deserve, and hold out some hope that we would get something good, Jesus reflects upon some who were apparently killed while making sacrifice to God. He points out to his questioners that they themselves are no more righteous than those victims of what seems an unjust death. People die, whether of illness, accident, or violence. We cannot hope for better. This earthly life will come to an end, whether we like it or not.

That’s a sobering thought. All our righteousness, all our civic good, all our attempts at caring for ourselves will pass away, if we are looking only at this mortal life. The mortality rate for humans throughout history remains 100%. The Bible mentions a couple of people who were taken up to heaven without dying and one who was raised from the dead. Out of all human history, we are left with a 100% mortality rate.

Jesus gives us some hope in verses 6-9. He calls his people to hear him, to repent and believe. And then he gives a lesson about a man who has a fig tree. It isn’t productive. It should probably be cut down and thrown in the fire. But the vinedresser persuades the owner to leave it for another year in hopes of producing fruit. The tree will receive care and nourishment. Maybe it will produce.

In the end, we don’t find out whether the tree produces fruit or not. We don’t find out whether the people listeniing to Jesus repent or not. We don’t know any of that. But we do know that God’s call to us is crystal clear. He calls us to believe in him. He calls us to change our attitudes so that we are not in line for execution. He invites his people to receive not what they deserve, but the good they need.

The people who were killed are not greater sinners than we are. However, God graciously offers his forgiveness to all who believe. We’re all sinners, in need of forgiveness. In Christ we can receive that forgiveness, not by our righteous works, but by Jesus’ forgiving grace.

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 Third Woe and a Declaration of God's Glory

3/21/2019

Thursdays are for the New Testament
3/21/19

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.
A. God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.
3. Seven Trumpets (8:2-11:19) pp. 339-450.
f. “Seventh Trumpet (11:14-19)” pp. 438-450.

The seventh trumpet, of Revelation 11:14-19, introduces the “third woe.” Osborne notes it is a difficult passage because the actual woe does not seem to be present. Instead, there is a celebration of the coming of the Lord (Osborne 2002, 438). People have variously suggested the woe is in chapters 12-13, in 12-20, or is simply absent from the text. If it is present in 1114-19, it “is proclaimed rather than described” (Osborne 2002, 438).

Osborne observes that the announcement of the third woe could take a reader by surprise, since the second woe was some time ago, in 9:13-21 (Osborne 2002, 439). The interlude may have been a purposeful part of the second woe. The trumpet, when blown, would lead readers to expect an immediate catastrophe, as happened in the past. However, as in the action of the seventh seal, there is something which seems peaceable. Osborne notes the seventh seal introduces silence but the seventh trumpet introduces a choir (Osborne 2002, 440). The heavenly chorus sings loudly about the victorious kingdom of God, which is a certain reality. The Lord has ushered in a heavenly kingdom which replaces all the earthly kingdoms (Osborne 2002, 441). Osborne sees a strong emphasis on the unity of the Father and the Son in the eternal kingdom. Temporality has been ended by the eternal Lord.

In Revelation 11:16-18, the twenty-four elders sing a hymn which celebrates God as He “has ended this world and begun his eternal reign” (Osborne 2002, 442). In powerful terms the title of God as the one “who is, who was, and who is to come” is used but without the future, indicating that God’s kingdom is present now forever (Osborne 2002, 443). God is reigning in his final show of power. While some, taking a preterist approach, think this is a description of Christ’s kingdom after the sacking of Jerusalem in 70, Osborne observes that God’s reign in Christianity was established earlier, by Pentecost, so the destruction of Jerusalem is not a natural fit (Osborne 2002, 444). The hymn further refers to Psalm two, with mockers despising God’s wrath, and a statement of God judging the mockers. The time referred to will also be one for judging the dead and rewarding the faithful (Osborne 2002, 445). Osborne notes that different people receive some sort of rewards, but the nature of the rewards, their differences, and distinctions among the groups are not at all clear (Osborne 2002, 446). Regardless, at the end of the song, God’s temple in heaven has been opened. God’s mercy is present for the end of this age (Osborne 2002, 448).

1 Corinthians 10:1-13 - Lectionary for Lent 3C

3/20/2019

3/20/19
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 1 Corinthians 10:1-13, the apostle warns the Corinthians. They, as God’s people, are, according to Paul, partakers of the identity of Israel. They all passed through the Red Sea with Moses, though the event was around 1400 years earlier. God gives his people a group identity, and it is one in which his people are under his protective hand. They are those rescued by the Lord.

What happened to the people of Israel? They took matters into their own hands (v. 7). The result of taking their own initiative was an immoral departure from the faith, eventually leading to destruction. They followed their temptation and their desires, departing from the collective people of God.

The Corinthians were never with Moses. How does this apply? Just like the people of Israel, they could remain under the protection of God through faith in Christ. When they choose to pursue their own desires, to solve the problem of eternal life according to their own plan, they will certainly fail. As with the Corinthians, so with us. Christians are called to trust that Jesus has done all that is necessary for our life and salvation. As Moses brought the people of Israel through the sea, Jesus has promised to bring those who trust in Him through death to emerge safely on the other side. We are warned not to trust in our own way, for without it we will not emerge unharmed. As we trust in Christ, we are safe. As we trust ourselves, we are doomed.

This should not be difficult for us to analyze and decide upon. As Christ has called us his people, let us walk as his people.

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 13:31-35 - Lectionary for Lent 2C

3/14/2019

3/14/19
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.

Our Gospel reading for this week shows an uncharacteristic view of Jesus. Luke portrays him as, on one level, not caring about people. Normally we are struck by how much Jesus cares. But here, we see that his care for his own people provokes his disregard for those who have rejected him. He calls Herod “that fox,” indicating he is a conniving person who shold be disappointed (v. 32). Despite what the religious leaders think, he’s going to go ahead to heal people and cast out demons. He doesn’t care what the authorities say or do, he is on his own timetable to go and die in Jerusalem (v. 33). And, although it is a matter of sorrow that Jerusalem will not receive his care, in the end he leaves it desolate (v. 35). Those who would oppose Jesus have condemned themselves. He allows them this. They will have to deal with it as well as they can.

How do we deal with this concept? The fact is, Jesus genuinely calls all people to trust in Him. He is not changing that call. Yet the call tells the world to trust in Jesus or to work out its own salvation. Do we trust in Him as he has said, and add to heavenly joy? Do we trust in ourselves and go to our destruction? Jesus has done all that is needed for life and salvation. If we depart, woe to us. Let us rather be gathered in Christ, as the hen gathers her chicks, to a place of peace, rest, and safety.

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.

Two Witnesses Apparently But Not Truly Defeated

3/14/2019

Thursdays are for the New Testament
3/14/19

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.
A. God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.
3. Seven Trumpets (8:2-11:19) pp. 339-450.
e. “Interlude: Prophecy and Witness (10:1-11:13)” pp. 390-437.
iii. “Ministry, Death, and Resurrection of the Two Witnesses (11:3-13)” pp. 417-437.

Revelation 11:3-13 speaks of ‘two witnesses.” Osborne finds this narrative tied directly to the passage immediately before it, as the court of the temple is turned over to the Gentiles, then this passage seems to speak of what happens then. The identity of the two witnesses has been hotly debated throughout church history, as Osborne summarizes briefly (Osborne 2002, 417). He then suggests that a decision between a literal and figurative reading here may be less important than the principle. Those who stand for Christ in the last days can expect opposition leading to apparent destruction, which is overcome in the resurrection (Osborne 2002, 418).

In verses 3-6 the two witnesses receive authority from God, again asserting his sovereign control (Osborne 2002, 419). Osborne notes that the two witnesses are required by the Mosaic law so as to document guilt and lead to a conviction (Osborne 2002, 420). They are clothed in sackcloth, a typical sign of mourning and repentance. Osborne further observes that there are potential references to a prophetic vision in Zechariah 4, where people are called to return to God in faith (Osborne 2002, 421). The witnesses proclaim God’s glory. During this period, God will not allow harm to come to them, though any who try to harm them are killed by patently supernatural means. Osborne draws parallels to 2 Kings 1, where the prophet called down fire on those who came to attack him, but hwho received those who approached in repentance (Osborne 2002, 422). The udgments upon the unrepentant come from God, reoughly as parallels to the judgments of the trumpets and bowls. Osborne continues to find parallels to various biblical acocunts of God’s judgment (Osborne 2002, 423).

In Revelation 11:7, God allows an apparent defeat of his witnesses. Osborne refers to Revelation 6:11, where there was a concern that the witness should be complete. Here, the witness is complete and God allows “the beast” to attack and kill the witnesses (Osborne 2002, 424). This beast is “the one who ascends out of the abyss” (Rev. 11:7), so is the demonic leader referred to in Revelation 9. Osborne adduces numerous other passages, especially in Daniel, describing a demonic ruler who wages war against God’s people (Osborne 2002, 425). He observes that in the perspective of Revelation the enemy is defeated already and that his assaults against God’s people serve only to move them to their place of victory (Osborne 2002, 426). In this passage, not only are the witnesses killed, but they are also left in the street, a way of showing disrespect. Osborne considers the location of this “great city” and concludes that it is a conglomeration of Rome and of Jerusalem, which has proven apostate (Osborne 2002, 427). The death and dishonoring of the witnesses draws attention of people from many nations, who see and rejoice, a sign of defiance against God (Osborne 2002, 428).

The celebration over the dead witnesses is cut short in Revelation 11:11, as after three and a half days, they are raised from the dead. Osborne observes the similarity to Jesus rising on the third day as well as the end of Elijah’s drought after three and a half years (Osborne 2002, 429). Those who see are terrified at the power of God, a typical reaction seen in the Scripture (Osborne 2002, 430). The witnesses are taken up into heaven by the call of a great voice. Osborne questions whether the event described is the rapture of the church. The symbolism of the voice from a cloud is typical of an appearance of God (Osborne 2002, 431). However, the general resurrection appears to be at the very end, while this event seems to be followed by other events. Osborne concludes that this may be an anticipation of the resurrection/rapture event, since it is not really at the end of history (Osborne 2002, 432). What is clear is that the enemies of the witnesses see this all happening and many are converted.

The raising of the witnesses is followed by a terrible earthquake in Revelation 11:13. This divides the city and kills some seven thousand, the same number preserved for God in 1 Kings 19:18 during a time of apostasy. Again, Osborne notes that the tremendous judgment is still not utterly complete (Osborne 2002, 433). The survivors “give glory to
God,” whether from genuine repentance or from the coercive power of the victor. Osborne is inclined to consider this genuine repentance (Osborne 2002, 434).

Philippians 3:17-4:1 - Lectionary for Lent 2C

3/13/2019

3/13/19
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.

In our Epistle reading this week the apostle Paul urges the Philippians to imitate him. This passage opens a fearful set of possible misinterpretations. Are we to try to emulate our church leaders? How do we know if they should be imitated? What of the people who are only pursuing power? In light of recent publicity which points out the sinful stiving for selfish and dictatorial influence over others, resulting in all manner of abuse, we need to proceed with caution. We don’t follow churchly authorities blindly.

While Paul tells the Philippians to follow his pattern, and the patterns of others who are similar, he makes it crystal clear how he is different from the power of this world. In verse 19, the result of the bad examples’ life is destruction. They have raised their own desires to the level of a god. Their minds are on earthly, not heavenly things. Those who are headed for destruction have pursued the things of this life only. They are trying to live in the moment, rather than considering eternity.

Sadly, there is a movement within contemporary Christianity which urges living “in the now.” It would say that true spirituality is momentary. It is also elusive. The fact is, rejecting the past and taking no thought to the future is normally seen as irresponsible and unhealthy. Much of what makes society work is an awareness of the possible consequences of our actions.

Paul is not speaking to such a radical departure. He is, however, cuationing against considering only the self and the temporal. He says there is a much better thing for the Christian. We have a heavenly citizenship, eternal and trustworthy. For this, we wait as Christ prepares to change us into His image, out of our image. This is his way of giving us a glory we wouldn’t even imagine ourselves. Yet it is where we are to stand. As we see our leaders walking in this way of glory, we imitate them. Their desire is heavenly, likewise their calling. They will lead us to hope on 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.

Luke 4:1-13 - Lectionary for Lent 1C

3/7/2019

3/7/19
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.

Our Gospel passage from Luke 4 describes Jesus’ temptation by the devil. We see three basic areas of temptation. In verse three, routine physical sustenance - bread. In verse six, recognition and glory. In verses nine and following, protection from deadly harm. All of these areas of temptation are common to humanity. We want to eat, we want to be accepted and honored, and we want to be protected from violent harm. There’s nothing wrong with those desires. In fact, when someone doesn’t make reasonable efforts at any of them, that person is considered to have some sort of disorder. It’s not normal to try to starve oneself, to seek to be an outcast, or to live in such a way as to provoke harm.

Jesus answers each of the temptations with God’s Word and promises. Why is this? The simple answer is that Satan’s promises will not be kept but God’s promises will.

Does God provide what we need to eat? Yes, he does it through our work and the work of many others. In normal circumstances, the vast majority of people on this planet can secure adequate food supplies, particularly when they are not interrupted by wars or corruption. This is a gift of God. Oftentimes we have seen starvation ensue after others have arisen to take the place of God. The physical provisions promised by the corrupt government are not reliable. Neither are the provisions offered by the devil. We need to trust the God who keeps his promises.

Does God provide society in which we can give and receive appropriate honor, care, affection, and respect? Yes. Even in some secular societies we find such a thing. But in the Scripture we have a description of a Christian community in which people of greatly different backgrounds, of different social standings, of different ages, of different sexes are all able to come together in unity, receiving from God in Word and Sacrament. That’s a community of care. Almost without exception, the people I have met who feel abandoned and neglected are being abandoned and neglected by people and organizations which do not build their care for others on Scripture. Sadly, some of those people and organizations take the name “Christian.” But they have fallen short of Scripture in this. They have taken the enemy’s promises rather than God’s promises.

Does God protect us from death? He says that believing on him is eternal life. End of story. He is the one who can keep his promises. If in this life only we have hope, we are of all to be pitied. May the God who keeps all his promises bless you 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.

Measuring the Temple

3/7/2019

Thursdays are for the New Testament
3/7/19

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.
A. God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.
3. Seven Trumpets (8:2-11:19) pp. 339-450.
e. “Interlude: Prophecy and Witness (10:1-11:13)” pp. 390-437.
ii. “John Measures the Temple and Altar (11:1-2)” pp. 408-416.

In Revelation 11:1-2 John is clled to measure the heavenly temple. Everyone recognizes this as a repetition of the actions of Ezekiel 40. However, Osborne shows that there is significant disagreement about what the action actually symbolizes (Osborne 2002, 408). The measuring tool is given by God, showing divine authority. Osborne notes that in Ezekiel 40 and Zechariah 2, a measuring indicates God’s protective ownership of his people and his temple (Osborne 2002, 409). The measuring here is of the temple but not its courts or surroundings. It is restricted to the areas in constant use for divine activity (Osborne 2002, 410). Osborne questions whether the imagery of the heavenly temple is that of an eternal heavenly reality or a reminder of an earthly temple or organization. Osborne seems to lean toward a heavenly view only (Osborne 2002, 410). The measuring of the worshipers is likely related to God’s protection, which is curious since the heavenly worshipers have already died. However, they have emerged victorious in the resurrection (Osborne 2002, 411).

The outer court is not measured. It is set aside, given over to the Gentiles (Osborne 2002, 412). A problem is that in Ezekiel the inner court is for priestly work and the outer is for worshipers. Revelation seems o picture a slightly different temple or one where some areas are used differently. The outer court is delivered to sinners, while the saints are protected by God even through their own death (Osborne 2002, 413). This is part of the way God works until the time is fulfilled.

The division of 42 months, three and a half years, is significant in apocalyptic writing. Osborne does not come out with a definitive reason for the 42 month perido. However, he sees it as a reference to a time which will be bounded before a final fulfillment (Osborne 2002, 414). God remains in charge of history and does maintain a schedule, though we normally cannot understand it in detail.

Romans 10:8b-13 - Lectionary for Lent 1C

3/6/2019

3/6/19
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.

Please forgive the fact that I’m going to talk like a seminary professor for a bit. We’ll get to the conclusion quickly. Romans 10:9 explains the quotation in the second portion of verse 8, from Deuteronomy 30:14. The word is near you. What word is that? The specific word of the Gospel proclaimed by the apostles and others. Then we have verse 9, which is typically not translated very well. Why is it not translated very well? I can’t assign a motive to the translators. Granted, the word translated as “if” may well mean “if.” But in the construction used here, it means something rather closer to “since.” The conclusion, “you will be saved” is predicated on a reality, not a possibility. Idiomatic Greek would have used a different “if” to show the possibility.

Why does this matter? The passage is used often to persuade people that they need to make a decision to believe Jesus. It is also used to cause people to question whether their decision was good enough. It is used to plant doubt in troubled consciences. I hope that was not the intention of the many translators who have maintained the “if”, but I cannot speculate fairly. I do know, based on the grammatical structure, that it was not the apostle’s intention. He wrote this as assurance. “You believe Jesus? God’s Word is near you, in your heart, and in the last day you can have confidence that you will be saved.” Jesus is the Lord of salvation, for all who believe on him, Jews and Greeks alike. He pours out his riches of salvation. He delivers the one who trusts on him safely to his final destination as an heir of all heaven’s blessings in Christ.

This word of Gospel, that Jesus lived a perfect life on your behalf, that he died in your place, that he was raised from the dead bodily to foreshadow your bodily resurrection, that he ascended to heaven to prepare a place for you, that word of Gospel is all yours, since you have believed. How well do you have to believe? That’s a matter of no consequence. How well did Jesus purchase your salvation? He has done it. And if, as the Romans who received this letter could, you can say that it is your confession, even if you think your faith is feeble, since you have believed, you will be saved. Take courage and enjoy the Word of God near you, in your heart.

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 9:28-36 - Lectionary for Transfiguration C

2/28/2019

2/28/19
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 Sunday of the Transfiguration we often think about how Jesus has changed our world, how He uses us as agents of change, how we are personally changed into His image, and other similar ideas. These are well and good, make no mistake. However, I question whether they are the main point of the event, recorded for us in Luke 9:28-36. To dig into that, I’d like to ask what Jesus was talking with Moses and Elijah about. Actually, as I let you peek behind the curtain of my writing just a little bit, let’s revise that careless statement. I’d like to ask what Moses and Elijah were talking with Jesus about. That’s where the focus is.

Moses and Elijah were talking with Jesus about “his departure, which he was about to accomplish at Jerusalem” (v. 31b, ESV). This is a very literal translation of the Greek. However, the word “accomplish” might have more of a sense of “fulfill.” In fact, that’s the word which is used, but it doesn’t make very good English. Jesus is about to go to Jerusalem and from there he will complete his journey and fulfill his purpose. In a certain sense, his earthly work will have been accomplished. This doesn’t mean, of course, that there’s nothing else to be done. After all, he continues to use his people and to work in them, changing them into his image. Yet the essence of what he came to do - living a perfectly sinless life, dying in the place of sinners, and rising again from the dead - all that is accomplished. There’s nothing more to be done. That’s what Jesus was talking about when, on the cross, he said “it is finished.”

I encourage you, in this season when we remember Jesus, transfigured, shining bright, to give thanks to him for knowing his mission and completing it. Truly, he accomplished his departure. We have no need to worry about anything being forgotten, because he has done every last step needed for us and for our salvation, to purchase our forgiveness, and the forgiveness of the whole world.

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

The Prophet Keeps Looking to God

2/28/2019

Thursdays are for the New Testament
2/28/19

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.
A. God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.
3. Seven Trumpets (8:2-11:19) pp. 339-450.
e. “Interlude: Prophecy and Witness (10:1-11:13)” pp. 390-437.
i. “John and the Little Scroll (10:1-11)” pp. 392-407.

Osborne observes that in this interlude John is included in the narrative, which also serves to reinforce the idea of a prophetic calling and mission (Osborne 2002, 390). The focus of activity shifts to those who believe Christ, setting the stage for future chapters which speak of troubles coming upon Christians (Osborne 2002, 391).

In Revelation 10:1, a mighty angel is present with an open scroll. Osborne explores theories which compare the angel to Christ or to one of the heavenly angels before he concludes that we are unable to identify the angel (Osborne 2002, 393). The angel is described as having significant signs of authority, almost divine in their nature (Osborne 2002, 394). The scroll in his hand may or may not be the one which we first saw sealed in chapter six. At the angel’s shout, the thunder responds, which Osborne sees as yet another sign of God’s sovereign control over all (Osborne 2002, 396). When Osborne considers the possible significance of the thunder, he concludes that, for whatever reason, the meaning is sealed up and is not to be revealed just now (Osborne 2002, 397).

Again, in Revelation 10:5-7, Osborne finds an emphasis on God’s sovereignty. God promises that there will be a limitation to the period of trouble (Osborne 2002, 398). The end of history will follow on the heels of the time of tribulation. God himself will bring it to pass in his own timing (Osborne 2002, 399). Osborne sees this as a clear statement that the literal end of history is coming and that nothing will stop it (Osborne 2002, 400).

Revelation 10:8-11 serves as a renewal of John’s commission as a prophet. Osborne notes the parallel of John and Ezekiel receiving a scroll and eating it (Osborne 2002, 402). The scroll is open, which means its message is available. John is not to write, but to speak. The writing is already done in the scroll John receives. John obeys immediately, taking in the scroll. Osborne cross references Psalm 119:103, Psalm 19:10, Proverbs 24:13-14, and Jeremiah 15:16, in which God’s prophet internalizes God’s word (Osborne 2002, 403). In his mouth it is sweet, but bitter in his stomach, possibly because of being a message of judgment or speaking of the persecution which will come Osborne acknowledges the bitterness as related to future suffering (Osborne 2002, 404). John is told to prophesy again, to many nations.

Hebrews 3:1-6 - Lectionary for Transfiguration C

2/27/2019

2/27/19
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.

Hebrews 3:1-6 reminds God’s people to remember Jesus. This should be a surprising statement. Then again, when we consider much of modern American Christianity, Jesus is pretty hard to find. I’m constantly seeing articles about how to make Christianity relevant to our larger culture. Sadly, these methods rarely seem to focus on discovering Him in Scripture, considering His claims, reviewing how He fulfilled many detailed prophecies, or gathering together purposely around Word and Sacrament. Want to be more relevant? Talk about social issues in church. Want to be more welcoming? Don’t throw anything difficult at people. Want to be more inclusive? Try purposely celebrating people’s different cultural, sexual, or religious backgrounds. Anything but Christ crucified for sinners, and every last human being bound by sin, needing rescue by Jesus’ death in our place.

It’s time to get back to the Scripture. In Hebrews 1-2, Jesus is described as the great and mighty Lord of all, spoken of in advance throughout the Bible. He is the one irreplaceable in all our theology and, therefore, in all our life. We neglect him at our great peril. Remember Jesus, the apostle and high priest. He is the one sent from above (apostle) to work forgiveness and reconciliation with God (priest). He was faithful in all that he came to do. He deserves all our honor and respect.

Maybe this makes us uncomfortable. We are used to being the center of our universe, or at least being encouraged and rewarded when we decide to do what’s right in caring for others. We like that role. But it isn’t the one the Bible gives us. If all our service to others, all our care, all our concern is driven by our own concept of what the world is like, we have forgotten what it means to be Christian. Above all, to be Christian is to remember Christ, who has redeemed the world and uses us as his instruments to call others to his grace. If we want to call ourselves Christian, let us remember 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.

Matthew 11:25-30 - Lectionary for the Commemoration of Matthias

2/21/2019

2/21/19
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, from Matthew 11:25-30, shows Jesus rejoicing in the way the Father has revealed the things of eternal life to even little children. The sublime God of all is revealed through God the Son, who invites “all who labor and are heavy laden” (Matt. 11:28a, ESV) to himself.

This is a wonderful call. After all, it isn’t easy to carry on life in this sin-cursed world, where we work and toil, gaining our sustenance by sweat. Even our children, young and sheltered though they be, become frustrated. There’s always something to draw our labor and leave us burdened. Who does Jesus call? He calls us all. Follow along with him, learn from him, benefit from his willingness to humble himself, find rest, peace, hope, and finally life.

The walk of the unbeliever is not easy. Its end is death. The walk of the Christian is not easy. But we tired and heavy laden people find Jesus with us, and at last a death which passes into a glorious resurrection. This is life indeed.

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.