Category: New Testament - Wittenberg Door Campus Ministry

Matthew 2:13-15, 19-23 - Lectionary for Joseph, Guardian of Jesus

3/4/2021

3/4/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

In Matthew chapter 2, Joseph receives messages from God's angel telling him specifically how to care for Jesus' safety. Knowing that Herod was planning to seek out the child, Joseph moved his family in the night.

This move is often compared in our modern American context as a period of homelessness requiring government assistance, or a move of a refugee illegally crossing a border to live in a foreign country. Those analogies don't work very well. Though Joseph, Mary, and Jesus were political refugees, they were fleeing a specific threat from a regional authority who would tareget their family. They left the region, crossed a border which was open freely to traffice, and took up residence in a nation where they were allowed to be. We have no reason to think they asked for any particular assistance.

When Joseph received the "all clear" he brought his family back, choosing to settle in Galilee, where he thought the poligical situation might be friendlier.

We make a lot of decisions based on the circumstances we see around us. God directs us in many ways. In the case of Joseph, the direction was very clear. Above all, he laid down his life to care for his family. This noble action describes what we can all do, living out God's loving care in our community.

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.

Which Is Easier to Say?

3/4/2021

Thursdays are for the New Testament
3/4/21

Gibbs, Jeffrey A. “9:1-8: Jesus Forgives and Heals a Paralytic." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 454-462.

Matthew 9:1-8 centers around Jesus' healing of a paralyzed man. Gibbs takes the verb of the men bringing the paralytic to indicate an ongoing activity. They persisted with difficulty because of the crowd. This also suggests to Gibbs that the participle "seeing" has causative rather than temporal force. The emphasis is on Jesus' ability to know the motivation of the friends, rather than simply to see their movement (Gibbs 2006, 454).

Jesus' assertion of verse two, that the paralyzed man's sins are being forgiven, draws an accusation in verse three of blasphemy. The scribes apparently understand that Jesus is asserting his ability to forgive, i.e., to do God's work (Gibbs 2006, 455). Gibbs observes that this was an internal thought of the scribes, but that in verse four Jesus "saw" it, just as he saw the people bringing the paralyzed man. This further emphasizes Jesus' ability to do what only God can do (Gibbs 2006, 456). By verse eight, Matthew's assessment of the crowd's attitude also affirms this special authority. God had given authority to heal and forgive to the man Jesus (Gibbs 2006, 457).

Gibbs reminds his readers that Matthew 8-9 contain three triads of miracles. This passage (9:1-8) is the third miracle of the second triad, a group which show Jesus' authority (Gibbs 2006, 458). In this instance, Matthew doesn't even mention the man's sin, only his illness. Jesus, however, moves directly to sin as the ultimate cause of suffering (Gibbs 2006, 459). Jesus' salvation not only takes away sin, but here is able to heal sickness.

In response to Jesus' healing, the scribes consider Jesus to be blaspheming. Gibbs observes that Jesus asks the scribes about their evil attitude, which fails to recognize Jesus as Lord (Gibbs 2006, 460). Jesus' healing of the paralysis shows that he is able to heal.

The response of the crowds is very different from that of the scribes. Gibbs observes that Matthew's reference to God as giving this authority to men is cryptic. Gibbs does not take it as a reference to healing authority of the Church in later time. Rather, he sees it as an assertion that Jesus, as the true "man," has great authority (Gibbs 2006, 461). The authority of the work of ministry is also passed on to Christians in Matthew 28, thus keeping the authority among men.

Romans 4:13-18 - Lectionary for Joseph, Guardian of Jesus

3/3/2021

3/3/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

We humans have a reflex which makes us relate cause and effect to one another. In particular, we want to receive God's promises as a result of our obedience. The apostle Paul describes this in terms of law and gospel, or law and promise. If we receive God's promises on the basis of our obedience, the result is not a promise after all.

Rather than gaining an inheritance on the basis of obedience to the law, the Christian looks for an inheritance which comes entirely from God's promise. Paul says this is the faith of Abraham. Abraham received his promise from God, based on God's grace, not Abraham's obedience. He believed and received.

God's promise is for his people who believe God is able to do all things by his own mercy. This is the Gospel.

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 St. Matthias, Apostle

2/25/2021

2/25/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

There's a story about a famous opera conductor from Italy who came to the United States to direct an opera. He knew very little English. He didn't know how to explain what he wanted. But he did know how to say, "Don't do that!" In the rehearsals, then, when he saw or heard something he didn't like, he would interrupt, "Don't do that!" Eventually, he wasn't saying it any more. The performers had learned what he wanted them to do.

Our world often calls us to account. We are told that we should be free to express ourselves. However, we're often interrupted with a shrill cry of "Don't do that!" What, then, do we do?

In the midst of this confusion, as we labor, as we are heavily burdened by contradictory commands all around us, Jesus comes to us and asks him to walk along with him and learn from him. As we walk beside him, we are yoked to him as oxen are fastened together. In that relationship, the less experienced one learns from the leader. We walk with Jesus and we see what he would have us be and do. He helps us carry the load. In fact, we could make a good argument that he carries the whole load and we are along for the ride. Jesus gives us rest. His yoke is easy. His burden is light.

We don't need to struggle and strive. Jesus has called us to walk with him. Our world and its critics will probably yell at us. But Jesus is calling the shots. He shows us where it is safe to walk. He makes us learn how to do his will even in a hostile world.

The burdens of God are light. And he shows us how to carry them. I can't think of a good reason not to come to Jesus and walk with 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.

Can't Hurt This One

2/25/2021

Thursdays are for the New Testament
2/25/21

Gibbs, Jeffrey A. “Matthew 8:28-34: The Gadarene Exorcisms." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 447-453.

Gibbs observes that the location Matthew refers to in 8:28 is unclear. There are numerous variants in spelling in the manuscript tradition, which leaves us uncertain of the identity of the location of these exorcisms (Gibbs 2006, 447). The herd of pigs present strongly suggests a predominantly Gentile territory. The deportation of the demons into the pigs and the pigs' death both released the demons and drew the attention of the herders (Gibbs 2006, 448).

In the Sermon on the Mount Jesus showed his authority b teaching. Here, in Matthew 8-9, he is showing authority by performing miracles. Gibbs sees this passage as a particularly vivid account which points to both the terror of the demonic and the authority of God (Gibbs 2006, 449).

The setting, according to Gibbs, would even speak of despair and defilement when considered by Gentiles, as the men were outcasts and living among the tombs (Gibbs 2006, 450). The demons are able to identify Jesus, but are surprised to see him before the time of thier final destruction. Gibbs notes that though they beg Jesus for answers, he doesn't answer their questions until he sends them into the herd of pigs (Gibbs 2006, 451). Jesus is the one who shows authority throughout this passage.

Gibbs observes that the demons remained subject to Jesus' authority once they were in the pigs. They had to destroy something so as to be set free. The drowning of the pigs accomplished this and also set the stage for a conversation between Jesus and the townspeople (Gibbs 2006, 452). Though the people recognize Jesus' authority they do not act in faith, but rather in fear.

Gibbs observes that demon possession accounts are rare in the Bible outside of the Gospels. He considers it likely that there are still cases of possession, but that they are increasingly rare because Satan is a defeated enemy (Gibbs 2006, 453). Christians, as people indwelt by the Holy Spirit, may be attacked by demons, but should take hope and confidence from the fact that Jesus in us is greater than any opposition.

Acts 1:15-26 - Lectionary for St. Matthias, Apostle

2/24/2021

2/24/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

The job of identifying and calling a pastor to a local congregation often brings with it considerable labor, even heartache. We rightly ask what kind of character we are looking for. We wonder about experience, knowledge base, ability to teach, and willingness to learn and grow. We wonder if the person we will call is just right to fit into our congregation and community.

In Acts chapter one, the first place where the apostles ever are recorded as taking a passage of Scripture and interpreting it independently of Jesus' directions, the eleven decide that they need to select another apostle to complete the number Jesus had selected. They identify qualifications, then set about the task of selecting which person will be the replacement apostle.

How do they deal with the two candidates they have identified? They pray and they flip a coin. Both have been with Jesus since the start of his ministry. Both are witnesses of the resurrection. What will they decide?

In fact, they don't decide. The process of casting lots allows God to decide. They assume that the Lord will bring his will into the process of casting lots.

Matthias is a real apostle. He completes the number of twelve. We don't really hear much more about him. But he is a real apostle.

God can take people about whom we know relatively little and use them in our church and community, according to his good pleasure. While we would like to do our best to find the perfect match, we can realize that God knows our situation, inside and out, and that he will guide us in every way we need to go.

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 6:1-6, 16-21 - Lectionary for Ash Wednesday

2/19/2021

2/19/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our traditional Gospel reading for Ash Wednesday is from Matthew chapter six. It has always struck me as a surprising choice, since it talks about not doing things so as to be seen by others. What's surprising about that? As I write this, it happens to be Ash Wednesday, and my forehead bears a cross made from palm ashes saved from a Palm Sunday service. Granted, it's really cold today and the cross is likely to be erased because I'll end up putting on a hat when I go outside. But there's a visible sign applied to many people on Ash Wednesday. That would seem to contradict the idea of doing works of devotion or righteousness in order to be seen by others.

Perhaps, though, it isn't so contradictory after all. When we bear the ashes, or when we endure other things as a reminder of our hunble state before God, we remain visible to our neighbors. Jesus is more reminding us that what we do before God we should do in a state of un-self-consciousness. We take no public notice of our appearance which may be caused by an act of devotion. Rather, we go on with life as if nothing has happened.

Having a physical sign, such as the ashes, applied to us, make this more difficult. We may be tempted to remember it and act in such a way as to draw attention to our acts of devotion. Jesus tells us not to do that. We have done it before God. Granted, others may see what is going on. In the same way, if we go on a lengthy fast, people will notice we lose weight. If we devote ourselves to special times of prayer people will notice we are not available at some times we would normally be around. Our decisions have consequences. Some of them are visible.

The purpose of our devotion, however, is not so as to be seen by others. It's so as to humble ourselves before the living God, knowing that he will work in us according to his good favor.

Did you receive ashes? I hope you were able to forget that you were walking around with a smudge on your face. It's for God to see, not for you to show others.

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

2 Peter 1:2-11 - Lectionary for Ash Wednesday

2/18/2021

2/18/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

In 2 Peter 1, the apostle describes the walk of the Christian. Though redeemed by Christ, and sustained with him in every way, verse four describes us as vulnerable to corruption due to sinful desire. In short, Peter says we have desires which are sinful. When we act on those desires, not only does it bring us harm, but it also creates trouble for our world. On the contrary, as we pursue what is good, we are protected "from being ineffective or unfruitful" (v. 8, ESV).

Why do we strive toward a moral standard? Why does the Christain try to act ethically? Certainly those are character qualities which God approves. But more importantly, holding a Christian morality allows us to be effective in the whole business of loving and serving our neighbor. That's how we care for others.

We are surrounded by a culture that thinks of Christianity as a moral or ethical code, and perhaps nothing more. I have this conversation regularly with people from non-Christian backgrounds, particularly followers of Islam. They want to tell me that in some essential ways Christianity and Islam are the same. They have a similar ethic, one that calls for dedication, giving to the poor, engaging in prayer, and living in some particular ways in the community. While there are some similarities, however, Christianity is no kind of a moral code. It is not an ethic. It is an application of faith that Jesus, God the Son, the perfectly sinless Lamb of God, has given himself into death so that all who believe on him may have life. That's not an ethic. It's trusting in God taking our place in death, then leading the way for us through his resurrection. It is a unique faith, not some sort of a moral code.

As we pursue what is good, we find we are free to exercise our faith in Christ as it applies to the good of our neighbor. This is Jesus' gracious work in us, and through us, for the good of our world. We want to be effective and fruitful.

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

Jesus' Authority over All, Forever

2/18/2021

Thursdays are for the New Testament
2/18/21

Gibbs, Jeffrey A. “Matthew 8:18-27: Jesus' Authority: Questions of Discipleship and Jesus Stills the Storm." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 429-446.

In Matthew 8:19, a scribe offers to follow Jesus. Gibbs notes the scribe calls him "teacher." In Matthew, disciples of Jesus never address him in this way (Gibbs 2006, 430). Gibbs takes this man to want to be a disciple but only on his own terms, which could explain Jesus' unwelcoming manner toward the scribe.

Matthew 8:18-27 serves as a triad of miracles, the second triad in Matthew 8-9 (Gibbs 2006, 432). In the earlier triad the people recognized Jesus' authority. Gibbs notes that in this passage there are three people who fail to recognize Jesus' authority (Gibbs 2006, 433).

Gibbs notes that the scribe in Matthew 8:18-20 neither recognizes the authority of Jesus nor does he know how one becomes a disciple (Gibbs 2006, 433). The scribe had no concept of following Jesus to the point of death, laying down his life.

The title "Son of Man" is important. Gibbs observes that much scholarship has concentrated on the authenticity of the statements of Jesus at this point. Gibbs considers this to be an unimportant question, but that we need to seek to understand how Jesus and his hearers thought the phrase was being used (Gibbs 2006, 435). The hearers never seem to recgonize "Son of Man" asa Messianic title. Nobody reacts to it or applies it to Jesus. This is in contrast to other titles Jesus or others use, such as "the Christ." Gibbs suggests that Jesus may have used the term of himself so as to allow his hearers to ask about the rather ambiguous title (Gibbs 2006, 436). Gibbs' opinion ins that the passage of Daniel 7:13-14 was not sufficiently tied to messianic hopes to arouse a response.

In Matthew 8:21-22 another man approaches Jesus, this mann called a "disciple." His request would seem reasonable, but Jesus turns it down quickly (Gibbs 2006, 437). Gibbs concludes that it would be unusual for someone to leave a dying father so as to follow Jesus. Therefore, the father's death was probably not imminent. Jesus was telling the man that his priority should be to follow Jesus that day, not at some indistinct time in the future(Gibbs 2006, 438).

In Matthew 8:23-27, Jesus and his disciples cross the Sea of Galilee. Gibbs notes this is a challenging passage (Gibbs 2006, 440). For this reason, he first discusses what the passage does not mean, then what it does mean.

The passage is often treated as an allegory, with the storm becoming the trials in people's lives (Gibbs 2006, 440). The interpretation is also present in an article by Bornkamm from 1948, in which he makes a case for redaction criticism. Both means of interpretation miss the point of the passage, which is to show Jesus' authority over all things (Gibbs 2006, 441).

Gibbs goes into some detail of the weakness of Bornkamm's specific hermeneutic arguments. The allegorical arguments making the boat into the church and the storm as a social or emotive trial also have no solid basis in the New Testament texts (Gibbs 2006, 443). Specifically, in application, Jesus does not guarantee protection through storms. In Matthew, Jesus "makes the danger go away" but we cannot find a promise that suffering will go away.

Gibbs' conclusion is that Jesus is using the situation to show his authority. The first two encounters in verses 18-27 show "the purpose and the priority of Jesus' authority" and this narrative shows "the extent of Jesus' authority" (Gibbs 2006, 444). Jesus' significant act here is to rebuke the wind. The creation obeys Jesus, who is shown as God over all (Gibbs 2006, 445). This show of Jesus' authority promises a time when all creation will be brought into obedience to God. Gibbs sees this as an eschatological hope.

Luke 2:22-40 - Lectionary for the Presentation of Our Lord

2/11/2021

2/11/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

The purification rituals in Israel were quite specific. The birth of a first born male was to be confirmed with a sacrifice. This stemmed from the time of the Exodus, when the angel of death took away the first born males of Egypt. In gratitude to God for preserving his people, the Israelites would make an offering. It could be a costly one, but for those of limited means, it could be pigeons or turtledoves, creatures which were easily attracted with a handful of grain.

Mary and Joseph brought Jesus to the temple right on schedule to give thanks to God. He had preserved His people. Yet they were met at the temple by additional signs of God's preservation. Simeon, waiting for "God's consolation," greeted Jesus as the one who saves the world. Anna, an old widow devoted to fasting and prayer, gives thanks that Jerusalem is redeemed.

What do we do with this kind of news? It is news for us as it was for Mary and Joseph. They made the sacrifice, returned to Nazareth, and carried on with life. We do the same. We know that Jesus, the life of the world, has come for us. So we live our lives, run our businesses, raise our children, and carry on with joy. He has come. All will be 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.

Touching and Healing

2/11/2021

Thursdays are for the New Testament
2/11/21

Gibbs, Jeffrey A. “Matthew 8:14-17: Jesus Heals Peter's Mother-in-Law and Fulfills Isaiah 53:4." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 421-428.

When Jesus heals the sick in Matthew 8:16-17, Gibbs observes that Matthew provides a very literal translation of Isaiah 53:4. Matthew seems to be making a clear statement of Jesus' ability to take away not only sickness, but also guilt and sin (Gibbs 2006, 422). Gibbs finds that this is done not only in Matthew's Gospel, but also in 1 Peter 2:24, when it is made clear that Jesus takes away our guilt (Gibbs 2006, 423).

Jesus' authority in Matthew 8:14-17 is seen as coming from his words. Gibbs sees the touch of Jesus as a typical accompaniment to his word, but that the word has the pre-eminent rule.

Gibbs finds the reference to demon possession in Matthew 8:16 as an important concept. It has indicated to some that Isaiah 53 shows the Messiah as cleansing from sin, but that Matthew fails to see that. Others have decided that the Messiah is specifically a healer of leprosy, but that he might not be literally taking the illness onto himself. Jesus' touch seems to cure, rather than to spread, the illness (Gibbs 2006, 425). The teaching and healing works of Jesus are inextricably bound to one another (Gibbs 2006, 426).

Gibbs finds the good news of Jesus' life, death, and resurrection to be "the end and goal of Matthew's narrative" (Gibbs 2006, 427). Matthew sees healing and forgiveness as an essential part of the eschatological mission of Christ, showing what his goal is.

Hebrews 2:14-18 - Lectionary for the Presentation of Our Lord

2/10/2021

2/10/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Jesus is the high priest of the Christian faith. So we are told in Hebrews 2:14-18. Why is it significant that Jesus is called the high priest? It's critcally important particularly because the high priest is the one who makes sacrifice for himself and for his people. He is, first and foremost, one of the people.

Jesus, as the high priest, is absolutely human, though without sin. He has no need to make sacrifice for his sin, but goes directly to making sacrifice for our sin. And it's what we need. Since we bear sin, both our own and that of our ancestors brought to us through the fallen human nature, we need someone else to approach the holy God on our behalf with an offering.

We need that person to be one of us. It won't do to send someone without an intimate knowledge of our frail humanity to stand before God. We need someone who is human. Entirely human.

There have been plenty of movements within Christianity over the generations which have tried to defend the deity of Christ, and which have done so to the extent that they deny his true humanity. We, with the author of Hebrews, must remember that Jesus is really, truly human. There's nothing non-human about him. In his life, in his death, in his burial, and in his resurrection, he is entirely human, like us, except that he has no sin.

This allows him to stand as our representative, the one who can bear our sin for us.

For Jesus to bear our sin he must be sinless himself. Otherwise, he dies for his own sin, not for ours. This he has accomplished by being truly God. But if he isn't human, he can't die for us either. So he must be also truly man.

What kind of a Lord is this Christ? He is the one we can't entirely understand. He is also the one we do entirely need. So we accept the fact that this truly divine, truly human, person has humbled himself to submit to the penalties of sin which we deserve, so we can receive his resurrection by grace through faith.

Jesus is for you.

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

Luke 10:1-9 - Lectionary for St. Titus, Pastor and Confessor

2/4/2021

2/4/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

In Luke 10:1-9 Jesus sends workers out to the places he is planning to go. He urges them to go with a sense of urgency and dependence on God. They bring a blessing of God's peace to their hosts and carry on the work of ministrywhere they land. Their work is to bring healing and to proclaim God's kingdom.

It's easy for us to get some sort of romantic notion about this as the typical life of the Christian, particularly the Christian worker. While there's some truth to the concept, we want to remember that these 72 people were a select few who were sent out on a rather limited basis. They weren't going to spend the rest of their lives doing this work. They were making a visit to prepare people for the arrival of Jesus.

In one way, though, this is exactly the same message that pastors and evangelists have today. We ask God's peace on a community and we pray that the Lord will bless the people. We bring healing in whatever way we can, particularly the spiritual healing that comes through the Scripture, but we also pray for people's physical and emotional healing. Our message is focused on the urgent call, "Jesus is coming soon, be ready to welcome him."

We realize in all of this that we are sent out as lambs among wolves. We purposely make no attempt to guard ourselves against the opposition of our world. We speak the truth and do good, no matter what others say of us. And our trust is not in our own ability, but in God's ability to keep us.

The central idea is that Jesus is planning to come. He is going to bring all our work to fruition. He is going to establish his kingdom on earth, as it is in heaven, and we pray that he will establish it in us as we eagerly expect him. Jesus, the soon coming Lord, is able to keep 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.

Authority to Command

2/4/2021

Thursdays are for the New Testament
2/4/21

Gibbs, Jeffrey A. “Matthew 8:5-13: Jesus Heals a Centurion's Servant." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 414-420.

Gibbs notes that the centurion, possibly not a Roman, as Syrians and Idumaeans were active in the Roman forces, shows Jesus honor and begs his assistance (Gibbs 2006, 414). Jesus' response suggest sstrongly that the centurion is not an Israelite, as he is compared to what Jesus had seen "in Israel." Gibbs sees this as parallel to Luke 7, and not contradictory, though in Luke Jesus is approached by Jewish representatives. The request still comes from the centurion (Gibbs 2006, 415). In additional defense of the event being the same, while Luke mentions a servant, Matthew uses the word παῖς, which only rarely refers to a son in the New Testament. Gibbs takes the sick person to be a servant.

The centurion's response to Jesus' offer of a personal visit both emphasizes that the centurion is not worthy. Gibbs observes the very emphatic word order used. Further, though the centurion does not imply that Jesus is under authority, he says clearly that he himself is (Gibbs 2006, 416).

Gibbs notes that in the initial encounter, the centurion does not actually ask Jesus to do antyhing. He merely states the problem. It is Jesus who suggests the solution (Gibbs 2006, 417). The narrative then becomes not so much about the need of the servant but about the conversation pertaining to Jesus' authority to heal. Jesus rather surprisingly states his willingness to enter the home of a Gentile and heal a servant. The centurion shows his own humility by acknowledging Jesus' authority (Gibbs 2006, 418). Jesus' authority extends beyond that of any earthly ruler, since he can command an illness to go away.

Jesus' response of praise and wonder is surprising to Gibbs. He speaks not to the centuryon but to those following him, praising the centurion's faith (Gibbs 2006, 418). In his praise, he also predicts that those of all nations will be brought together into the heavenly gathering. God gathers all nations, like that of the centurion (Gibbs 2006, 419).

Gibbs finally notes the word of caution which Jesus brings to the crowds. They must also trust Jesus' authority so as to be gathered into the kingdom (Gibbs 2006, 419). It is Jesus' authority which makes all things possible, including the healing of the centurion's servant. Gibbs lists a number of other New Testament passages which speak of God's welcome of all who believe in Jesus.

Titus 1:1-9 - Lectionary for St. Titus, Pastor and Confessor

2/3/2021

2/3/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our reading from Titus 1:1-9 opens a window into church order around the middle of the first century. Specifically, Paul tells Titus of his big mission in Crete. He is to appoint elders in every town (v. 5). This might not seem to be such a big task to us, unless we have ever served on the nominating committee of a local church congregation, and until we realize that the elder, as described by Paul, is also called an "overseer." This is the same word used of pastors and of bishops. Titus is appointing pastors who are likely to end up in a supervisory role over other pastors. That's a challenge.

I know what most of us think of when we consider a church call committee. They are looking for someone who will be the pastor to the local church. They want someone who is young and energetic, with forty years of pastoral experience. They want a scholar who reads everything and has plenty of time to play with the teens of the church. They want someone who will lead the church in a brand new direction of ministry to the community, adding vitality, and changing nothing whatsoever. Of course, all this is impossible.

Perhaps that's part of the reason that the churches in the towns don't seem to be selecting their own elders/pastors/overseers/bishops. Titus appoints them. It isn't so much a matter of the local congregation exercising its muscles and attracting someone.

Do these elders come from within the town? Are they outsiders? We really aren't told. We do know, though, that they have an assignment and are expected to be there. They don't seem to have a whole lot more choice in the matter than the churches do.

Is it just a matter of having a warm body in the office of pastor? Not precisely. Notice that Paul gives lots of qualifications, including being the husband of one wife, having believing children, and generally being of a good reputation. I know there have been lots of debates over the years about whether pastors may be unmarried and childless. Paul appears to have been unmarried and childless, though he wasn't precisely a pastor. However, I think it is perfectly reasonable to expect that some unmarried and childless people would end up as pastors.

All the other characteristics, if we think of them, are perfectly normal for a godly man. If he is to be an example of Christian piety and if he is to be of a good reputation in the community, all these characteristics are quite understandable. None is something exceptional. Yet we must realize that they are markers of someone who takes the Christian faith seriously.

Titus appoints elders. The main job of these elders seems to be that they should teach and correct false doctrine. It isn't an easy job. But someone's got to do it. The elders, the pastors, the bishops we have today, we must remember, are a gift from God. They have a vital function in the body. We need to welcome them, accept them, pray for them, and encourage them to do their work well. In this way they will certainly be a blessing to the Church.

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.

Acts 20:28-35 - Lectionary for St. Titus, Pastor and Confessor

2/1/2021

2/1/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

In Acts 20:28-35 the apostle Paul speaks with a number of elders, encouraging them. They are due to face many challenges - "fierce wolves," "men speaking twisted things." We don't actually know if Titus, whose day we recognize on January 26, was among those elders. But we do know that Paul was speaking to men like Titus. These elders serve as pastors of congregations. They are the resident theologians, encouragers, prayer warriors, and leaders, making disciples to be like Jesus.

What is the work of a pastor like? It involves facing opposition, often the kind of opposition which will twist words, assume bad motives for good actions, and attempt to destroy the work of God. Paul reminds these elders that he has worked tirelessly to care for God's people. He has spoken to them from God's word. He has worked with his hands when needed to make ends meet, since the Christians have not always been able to support their leaders financially. His desire has been to provide Christians, any who will receive the Gospel, the words of forgiveness and eternal life, given freely by God's grace through Jesus.

In verse 35 he reminds us that the Lord says it is more blessed to give than to receive. When we give away the Gospel, the grace of God, we certainly don't lose anything. Rather, we are provided with God's encouragement.

It's a good thing to be a pastor. I would encourage any young man who has a desire to work with God's Word to consider whether the Lord would be calling him to be a pastor. It's a gift of God to be able to give to God's people. As Paul passed the torch on to younger pastors such as Timothy and Titus, we in this generation are seeking those who would be the pastors to the next generation. It's a wonderful calling.

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 19:27-30 - Lectionary for the Conversion of St. Paul

1/30/2021

1/30/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

As we close our reflections on the Conversion of St. Paul, we recognize that Paul left a career, a reputation, and probably considerable wealth behind when he followed Jesus. In Matthew 19:27-30 Peter asks Jesus what will happen to the disciples. They are leaving everything to follow him. Jesus promises that his disciples will have their reward.

I have heard this passage used for sermons that speak of this as a temporal reward. Verse 29 is not clear about whether we expect a "hundredfold" return in our mortal life, or if it is deferred to eternity. And it is also patently unclear how that return would be quantified. It is clearly not the case that the disciples became more wealthy or comfortable than they were before following Jesus.

What kind of a reward does the Christian value? There are temporal rewards to a life in Christ, and they are desirable. However, they are not always easily measured. A life of joy. A hope that doesn't perish, rather than a hope only in the things of this world. A life as someone who has been forgiven all manner of evils by the perfect God, who then teaches us to forgive others who sin against us in lesser ways than we sin against God. The knowledge that in Christ we have things in common with people who are otherwise very different from us. A family that goes far beyond our physical relatives. A framework on which to hang our lives. These are precious rewards indeed.

What did Paul leave behind? A lot. What did he gain? Abundance beyond measure. The same is true for us. Even as we have left some things behind, we are filled with a blessedness of God which can't be rightly comprehended. And in the future, there's even more to come. This is the good news of 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.

Galatians 1:11-24 - Lectionary for the Conversion of St. Paul

1/29/2021

1/29/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

In Galatians 1:11-24 Paul tells us clearly that the Gospel he preaches is not man's idea, but it is something from God. Recently a friend of mine pointed out his concern that the Church has allowed some sort of secular ideas to creep into its theology, secular ideas based on how our human wisdom would deal with suffering and injustice in the world.

As we discussed it further, he clarified that the human wisdom he sees is normally based on a hope for civic justice. This justice is always sought by means of obedience to some sort of moral or ethical demands. The problem in the public square is that the demands are always changing and that they can never be met adequately, at least not by those we may disagree with.

This runs counter to a biblical view of God's redemption. In Christ, we believe that we have forgiveness of our sins. There's a moral and ethical standard, no doubt. But we are all bound to fail it. The ultimate goal is to turn us to sorrow for our failings and leave us to plead for forgiveness from a gracious God. This forgiveness is granted, not based on our holiness, but on God's loving desire to make us holy by his own work. Jesus serves as the substitute in holiness, and at the same time serves as our substitute, receiving the penalty and condemnation that we deserved.

The moral and ethical standard is there, but we strive for it now in thanksgiving for God's mercy which we have received. We try to live a holy life because Jesus has given his life on account of our failure. Yet when we fail, we realize he has already done all that is necessary to forgive.

Our world's systems don't know about such forgiveness. They know only about demands. Alternatively, they demand that we have no standards, though then when they realize the implications of such a stand, they impose standards.

Paul did not teach man's gospel, but God's. It's the one that really forgives.

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.

Amazement vs. Belief

1/28/2021

Thursdays are for the New Testament
1/28/21

Gibbs, Jeffrey A. “Matthew 8:1-4: Jesus Cleanses a Leper." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 407-413.

Gibbs observes that in Matthew 8:2 the man with "leprosy" may have had any of a wide variety of illnesses resulting in scaly or scabby skin. The term is not limited to Hansen's disease (Gibbs 2006, 407). When the man has been healed, he is not to go and tell people, but is to see the priests and make an offering. These offerings are not to bring healing but are a response to recovery. They are spelled out in Leviticus chapter 14 (Gibbs 2006, 408).

Gibbs notes that while the crowds were amazed, only the man with leprosy acted in belief. Jesus shows his authority to do good, and works that good by healing the man who believes (Gibbs 2006, 409). The leper's address to Jesus acknowledges him as Lord and also affirms that Jesus is able to heal him if he wishes to do so (Gibbs 2006, 410).

Gibbs points out that Jesus' authority goes beyond that of anyone else. "Any other clean person who would touch a leper would thereby become unclean. However, rather than Jesus himself becoming ritually unclean through contact with the leper, Jesus' touch transmits purity and holiness to the unclean man and restores him" (Gibbs 2006, 411). Though not every person with an illness is healed, Gibbs observes that every person who believes Jesus receives forgiveness of sin, which leads to eternal healing.

Jesus' instructions to the man who has been healed include offering the normal sacrifice. This would permit him to return to life in society. The other instruction, to avoid speakign to anyone, is more cryptic. Gibbs suggests that telling others may have delayed and interfered with the man's re-entry into the community. Therefore, he should go with urgency to offer the sacrifice (Gibbs 2006, 412).

Acts 9:1-22 - Lectionary for the Conversion of St. Paul

1/27/2021

1/27/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

The Church remembers the conversion of St. Paul on January 25. Our first reading for this commemoration is from Acts 9:1-22, the description of the conversion of Saul of Tarsus.

Saul was hostile toward Christianity. He, along with the other Jewish leaders, considered it to be a violation of the Jewish understanding of God as one. They didn't consider Jesus to be the Messiah. For this reason, to guard what they saw as the purity of their faith, many were determined to crush the Christian movement.

In Acts chapter 9, Saul makes a trip from Jerusalem to Damascus with the intention of arresting and imprisoning Christians there. The ultimate goal would be to bring them to trial and have them executed. Saul had a reputation, apparently, for carrying out this process. When the Lord speaks with Ananias of Damascus in a vision, Ananias already knows that Saul is coming to town and is a danger.

In the midst of his anger, his furly against the Christians, Saul is confronted by the Lord, who sais he needs to stop his attacks on Christians. Convinced by this supernatural encounter, and blind as a result of the bright light he sees, Saul is led into Damascus by the hand and spends several days in prayer, waiting on further instructions from God.

Who comes? Ananias comes. He prays that Saul would receive his sight. Receiving his sight again, Saul arises and is baptized. He begins then to persuade people that Jesus is the Christ.

Most of us don't have such spectacular stories of our conversion. In fact, most of us were either raised in a Christian family and have believed Jesus as long as we have known, or we were convinced of Jesus by someone who brought us Biblical arguments at some point in our lives. The Holy Spirit doesn't just go around knocking people down and confronting them. He is able to, but it isn't the way most people learn of the Gospel.

Yet all Christians, like Paul (Saul's Greek name, and the name we know him better by), are called to bring Jesus with them into every part of life. We are to be guided by the Holy Spirit and to be sensitive to the needs of those around us. We bring the message of Jesus and his redemptive love to those around us, whether in Damascus, Jerusalem, or your home town.

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 24:42-47 - Lectionary for Timothy, Pastor and Confessor

1/26/2021

1/26/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

As we consider the coming of the Lord at the end of time, Matthew 24:44 makes it clear that we do not know when it will happen. We need to be alert and awake, as servants of God, so he will find us doing our duty.

What is that duty? Jesus describes the duty in Matthew 24:45-47. It is not burdensome, nor dangerous. This is the work of a "faithful and wise servant" - placed over the household, making sure that everyone in the household is properly supplied with food. It's the work of a domestic servant, spending the master's resources in a wise way, taking care of everyone.

Jesus promises to come and to gather his people to himself. When he does, there will be a conflict. He describes Satan as a strong man who is guarding his house. And he describes himself as the thief who is able to overcome the strong man and plunder the house. Jesus' clear message is that we, his people, are in bondage to Satan and his kingdom, but that Jesus intends to defeat Satan and rescue us from that bondage.

At times we think life is going pretty well. At other times, not so well. Even while we are burdened by the trials of our world, we are also servants of God in Christ, using his resources to care for others. His plan is to come and straighten everything out. Though the battle may be fierce, it is a battle at which we are merely spectators. We keep on about the work of loving and serving our neighbors. Jesus will come, in the last day, plunder Satan, rescue us and all who believe on him from oppression, and reward us with a blessed forever.

What does this have to do with our festival of this week? The work of Timothy, pastor and confessor, was to bring the good news of Jesus' kingdom to his community. He was to convict people of sin and to free them with the liberating message that Jesus has done all that is necessary to bring them to eternal life. That's the same charge we all have. Christ is coming. It's good news.

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.

1 Timothy 6:11-16 - Lectionary for Timothy, Pastor and Confessor

1/25/2021

1/25/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

In 1 Timothy 6:15 Paul the apostle charges his disciple, Timothy, to keep his testimony by a high standard. He is to emulate Jesus, "who in his testimony before Pontius Pilate made the good confession" (ESV). Of course, we say, this is obvious. Jesus being God would certainly make the right confession. There's no doubt about it.

Yet I think this points us to a deeper and less intuitive matter. Jesus always told the truth. It goes without saying, yet it needed to be said. Every earthly leader will be tempted, at least at times, to mislead others. And they all fall prey to that temptation, though the best among them don't obey their temptation very often.

The Christian faith, counter to all other world religions, has no place in the deity for falsehood. All the pagan religions, all the folk religions, Gnosticism, and any other non-Christian systems of life and practice have some role for a trickster, a liar, a charlatan, a god or other teacher who misleads people by misrepresenting the truthy. It is only absent in Christianity.

Jesus is the truth. He tells the truth. What he does is truth. Timothy is exhorted to pursue that standard. It isn't because Paul does so well. It's because Jesus does it perfectly.

The truth is often uncomfortable. It's inconvenient. It doesn't cooperate with our hopes and desires. But it's truth. We need to hold to that truth, making the good confession, regardless of the circumstances. God is true. As Christians reflect God's truth, we must be people of truth ourselves. This is the exhortation of Paul to Timothy. It is God's exhortation to all 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.

Acts 16:1-5 - Lectionary for Timothy, Pastor and Confessor

1/23/2021

1/23/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

The Church recognizes Timothy, Pastor and Confessor, on January 24. In Acts 16:1-5 we get a glimpse into Timothy's discipleship. The apostle Paul apparently knew the family, or at least was introduced to them by some of the Christian community in the area where Timothy lived. Paul wanted him to go along and collaborate in some ministry work. He took him, had him circumcised, and brought Timothy with him on his journey. There are several things I'd like us to notice about this.

First, Timothy had a good report (Acts 16:2). People already thought well of Timothy. He was a Christian and apparently was serious about his commitment to Christ.

Second, Timothy's father was a Greek, apparently not a Christian, since Luke makes the point of contrast between his mother, a Christian, and his father, a Greek (v. 1). Nobody at that point had a long history of Christianity in the family, but Timothy only had one parent who was a Christian. Yet he could be called and used by God.

Third, we have no mention of Timothy's education. While I think highly of a solid seminary education, and endorse that by dedicating a good bit of my time to teaching seminary students, there was no such system available at that time. Paul, the mature Christian leader, took Timothy along with him and gave him the training he needed. It amazes me what a low opinion we seem to have of local pastors and teachers. Rather than expecting that they will assist all who desire to learn the fundamentals of their craft, we expect that the pastor of a church will help people mark time in the pews until, if they show great promise, they will be sent to seminary so they can learn their way around the Bible. Why do we not rather assume that any godly man will become comfortable with making disciples, starting with his family and moving in circles outward, and that those who take to it most easily will enroll for seminary classes because they are confident that God wishes to use them as pastors?

Finally, we have to notice that Paul has Timothy circumcised so as not to be offensive to the Jews in the community. While Paul doesn't seem to think circumcision is important to the Christian life, he does think that creating offense is a decidedly bad thing. We cooperate with cultural norms when we can so as to avoid offending those who need to hear the Gospel.

This was likely a lesson to Timothy as well. By complying with the cultural expectation, Timothy could gain a hearing from the Jews in the community. He could tell them that Jesus had paid for their sins without trying to overcome the suspicion that he was trying to convert the Jews into Gentiles.

As we make disciples, then, we recognize that not all will have a noble pedigree. We take people right where they are and help them know the Scripture and the God of the Bible ever better, enabling them to love and serve their neighbors with precisely the Gospel message they need - that Jesus has taken away the sin problem and delivers eternal life by his grace through trust in 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.

Mark 8:27-35 - Lectionary for Confession of Peter

1/22/2021

1/22/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Peter's confession of Christ is recorded for us in Mark 8:30. Answering on behalf of the other disciples, he says that they believe Jesus is the Christ, not, like many others would say, a reincarnation of John the Baptist, Elijah, or an Old Testament prophet. Jesus is the Christ.

Mark's Gospel has been understood since the earliest times to be strongly influenced by the preaching of Peter, who had Mark as a companion. It's significant that Mark goes on immediately to refer to Jesus as "the Son of Man" in verse 31. Under the inspiration of the Holy Spirit, Mark is saying that Jesus is the one who represents Adam and all the human race. His role, then, which is a matter of necessity, is to suffer, be rejected, be killed, and rise on the third day. As a representative of you and of me, then, Jesus suffers, dies, and rises from the dead, just like Adam, as a representative of you and of me fell into sin, died, and remained dead.

The apostles understood that Jesus did all he did for them, for their benefit. This is extraordinary good news. Especially the part where he rises from the dead shows us that we will also rise from the dead to eternal life and blessedness with Jesus.

Knowing that Jesus is the Christ, then, rescues us from sin and death. It places us into God's kingdom as partakers of the resurrection. With Peter, we have no need for fear. We are persuaded that Jesus is no normal (or abnormal) prophet. He is the one who has taken our place and leads us to an eternal 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.

2 Peter 1:1-15 - Lectionary for Confession of Peter

1/21/2021

1/21/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

The apostle Peter prays that his readers would have grace and peace multiplied to them in the knowledge of God in Christ (v. 2). As long as we live in a world full of sin and evil, strife and turmoil, we are in critical need of peace. For many years my nation and its government has spoken about the need for peace and harmony, while at the same time engaging in warfare around the world, while seeing increasing levels of division and dissent among different groups within the country. It seems we want peace, but we have little good way of finding that peace.

The root of our trouble finding peace is that we are looking to the wrong sources. When we look deep within ourselves, we find turmoil. When we look to the natural world, we find a place of beauty but also of forbidding danger and destructive power. When we look to others in our lives, we find they are approximately as likely as we are to have found peace. When we look to governments, we find an organization which collects all the characteristics of the citizens and/or leaders. Good and bad are mixed together. We will not find peace there.

Where does Peter direct us? He directs us to the knowledge of God in Christ. Jesus has come to bear our sin, to be our savior, and to break down the wall of separation that divided us from God's love. He has won peace for us, by conquering sin and despair on our behalf. This is where we can find true peace. It's in the grace of God.

Peter goes on to describe character qualities that will grow out of having peace with God. They don't create peace, but they come from it. When we dwell in the peace of God, we grow in the gracious attributes he describes for living in this world. Christians will normally sum it up by saying that we learn to love and serve our neighbor, living and acting for the good of those around us.

Our prayer, then, is that we may experience the grace and peace which come from God in Christ, and that we may bring that grace and peace to our world. This is the work of God, but it is accomplished in us and delivered through us. We look to Christ. He takes care of the rest.

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.