Category: New Testament - Wittenberg Door Campus Ministry

Luke 3:1-20 - Lectionary for Advent 2C

12/6/2018

12/6/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Gospel reading from Luke 3:1-20 gives us not only insight into the work of God, not only into the identity of John the Baptizer, but also into the author Luke and the kind of critical response he expected.

Observe how carefully Luke dates this event. He doesn’t give a month and day, but he identifies the various political leaders of the time, whose terms of office overlap. He also identifies the various political leaders of the time, whose terms of office overlap. He also identifies both the person recognized by the Jews as their rightful high priest as well as the one who was a political appointee. Luke here is making sure his readers can place the event clearly in time and space. For what it’s worth, for much of the time since these events, everyone accepted the reality of the account. It was not until the late 18th century that some scholars suggested these people may not have been real, as they were not clearly identified in historical sources. Since that time, archaeology as confirmed the identity and time frame. The account seems quite reliable in its details.

Some of these details are of great importance. What does John identify as God’s priority? His people are to be recognized by repentance which leads to just and charitable actions. In short, they are to beh onest, share with others, and not seek their own profit in such a way as to harm others. That’s a very good summary of the Christian life. In light of the goodness of God, we live lives which value the same kind of charity God has given.

There’s something more to this passage, though. Is John the Messiah? He is not. The Messiah is more worthy than John by far. Notice the work of the Messiah in verses 16-17. He pours out the Holy Spirit and cleans things up, gathering wheat for good use and burning up the chaff. Metaphorically, he gathers his repentant followers for the good of the world but he will sweep the rest into a pile destined for destruction. John calls his hearers, and us, to a life as repentant followers of Jesus, trusting in him rather than ourselves. May we be found in him this way.

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.

Sardis - In Need of Resurrection

12/6/2018

Thursdays are for the New Testament
12/6/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
II. Churches Addressed (1:9-3:22) pp. 77-217.
B. Letters to the Seven Churches (2:1-3:22) pp. 104-217.
“5. Letter to Sardis (3:1-6)”

By the first century, Sardis was an ancient city, known throughout the world as the home of Gyges, father of Croesus. Osborne notes its strategic importance and imposing cliffs (Osborne 2002, 171). The city was largely destroyed b an earthquake in A.D. 17. It was the home to several important temples and to a prominent Jewish community. The gymnasium complex associated wit hthe synagogue suggest there may have been a mixing of Judaism with the local pagan culture (Osborne 2002, 172).

The letter to Sardis follows largely the same pattern as the other letters. The greeting is addressed to the church through its angel. Christ as the one holding the Spirit is the one with authority (Osborne 2002, 173). The church is dying. Its only means of slavation is to allow God’s Spirit to take over (Osborne 2002, 173).

Osborne notes that where the ltters to the other churches list their deeds, the others have positive works but Sardis receives an entirely negative assessment (Osborne 2002, 173). Though they have a name as those who are living, their actual identity is as those who are dead.

A solution to the deadness is presented in 3:2-3. “Five imperatives occur in these verses, all of them focusing on the need for spiritual vigilance” (Osborne 2002, 174). The church must be watchful for enemies. They must strengthen the remaining people and things (Osborne 2002, 174). The works of the church in Sardis have been found lacking (Osborne 2002, 175). The Sardians are to remember what they have heard and keep it. Osborne notes that there is no direct object of the verb, so it may be better to translate the verb as “obey” (Osborne 2002, 176).

If the Sardians do not return to watchfulness, they are threatened that a “thief” will destroy them. Osborne finds numerous similar warnings in the New Testament, against people failing in their watchfulness and falling prey to criminals (Osborne 2002, 177). It is absolutely essential that the Sardians return to vigilance. The Lord will be returning as the judge for all (Osborne 2002, 178).

The letter to Sardis closes with a promise and an encouragement to the faithful. Osborne notes that the image of garments makes sense in light of the textile industry in Sardis (Osborne 2002, 178). The idea of clean robes can also refer to those robes which would be worn at festivals, especially at military victory celebrations. The church which seems defeated is presented as a victor (Osborne 2002, 179). Those who hold fast to Christ will be rewarded as conquerors with Christ. They will have an everlasting security, written down for the future (Osborne 2002, 180). They will receive recognition before the Father and the angels (Osborne 2002, 181).

Philippians 1:2-11 - Lectionary for Advent 2C

12/5/2018

12/5/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Philippians, often regarded as the friendliest of Paul’s letters, expresses a great confidence in God and a great hope for his work among his people. Paul fully expects, in verse six, that God, having begun a good work in the Philippians, will continue it, bringing it to completion. Where does Paul draw this confidence from? In verses eight and following, it is because the Holy Spirit has bound Paul and the Philippians together. They have heard about Paul’s various trials and have still stood with him. They have heard he is doing well and have not given up in thir care for him. Whether times are easy or difficult, there they are.

In Paul’s opinion, and we confess this text is inspired by the Holy Spirit, the love and care the Philippians have is from God and is not focused just on Paul but spreads to others. They are actively discerning what is good, and working in accord with that.

Does this mean we can safely assess godliness based on actions? No, we can’t say that. But we can get some indicators of character and encourage faithful dependence on Christ, just what Paul does here.

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 21:25-36 - Lectionary for Advent 1C

11/29/2018

11/29/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

With the start of Advent, on the Sunday after St. Andrew’s Day (11/30), we begin a new liturgical year. For the next twelve moths we will walk through biblical accounts of the coming of the Christ, his revelation to this world, the world’s rejection of him, his death and resurrection, his ascension into heaven, and the life of his people in this world. Then, in a year, we start all over again. There’s a stability that we can find in such a church calendar. Not only have countless people used these resources in the past, but to this day many millions of people use the calendar as a framework for their lives. So I want to take this opportunity to welcome my readers to join with me in our walk through the life of Christ. My afternoon posts normally follow the three year ectionary as tweaked by the Lutheran Church-Missouri Synod, but I do them early. For instance, today I have posted some notes about the Gospel for this coming Sunday, December 2, rather than last Sunday.

What’s happening in our Gospel reading? We have jumped into Luke’s Gospel at chapter 21, starting at verse 25. Jesus is speaking about the time when he will come in glory to gather his people and bring judgment on the world. Verse 28 says this is a time when his people will find redemption delivered to them. They are not to fear. For those who have not believed Jesus, it will be a time of fear. They will know they are unable to stand in God’s judgment.

How are we to know the coming of Christ is near? Jesus has spoken of signs of his coming, but most of them seem pretty commonplace. By doing this, he is establishing the idea that he can and will come for his people and we are to be on alert. Just as the person waiting to board a bus or train needs to watch for the right time, we also wait for his return. If not, if we are dulled, as in verse 34, we will not be ready for his arrival.

In our alertness, in verse 36, we are told to pray for strength. The world is a troublesome place, full of wars, diseases, disappointments, and distractions. We should not be called away from our vigilance, but sould pray the Lord would make us expect him even in this time of trouble.

When he comes, I pray all my readers will be waiting eagerly, knowing that Jesus is the one who has redeemed them from sin.

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.

Thyatira, a Minefield of Morality

11/29/2018

Thursdays are for the New Testament
11/29/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
II. Churches Addressed (1:9-3:22) pp. 77-217.
B. Letters to the Seven Churches (2:1-3:22) pp. 104-217.
“4. Letter to Thyatira (2:18-29)” pp. 151-170.

Osborne observes that Thyatira is less important than the other cities addressed in Revelation’s seven letters. We also know relatively little about the city due to the modern town Akhisar being on the site, thus hindering archaeological studies. But the city was on a frontier, had strategic importance, and was well known as a center of commercial activity including manufacturing (Osborne 2002, 151). Because the trade guilds had religious elements, Christians would have been under pressure to participate in the local paganism so as to succeed in business (Osborne 2002, 152).

The opening of the letter is very similar to the others except for the identification of the source. Here the words of the letter are from “the Son of God.” Osborne notes that this title is not used anywhere else in Revelation (Osborne 2002, 153). He considers it may be due to the customs surrounding Apollo, the son of Zeus. These words could identify Jesus as the real son of he real God. The imagery of firey eyes could indicate that Jesus is completely aware of all that is going on in Thyatira, including the situation attributed to Jezebel (Osborne 2002, 153).

The letter continues in 2:19 with a statement of the good works of the people. Osborne notes that there are four good works listed here. The churches with the most serious problems also have the most extensive lists of good works (Osborne 2002, 154). Osborne also notes that the word for love, ἀγάπη, is used only twice in Revelation. It is what is lacking in Ephesus and present in Thyatira (Osborne 2002, 154).

Despite the good works found in Thyatira, the church has some serious weaknesses, discussed in verses 20-23. They have been tolerant of heresy, specifically that exemplified by a leader here called Jezabel. Osborne notes that Jezabel, wife of Ahab, in the Old Testament, was known for sexual immorality. This could tie the error with that of the Nicolaitans (Osborne 2002, 155). Although prophecy was accepted in the early Christian period, the person was apparently a false prophet. Though there have been attempts to identify this person, Osborne finds no one compelling theory (Osborne 2002, 156). He does think the situation is tied both to idol worship and sexual immorality which may have accompanied the sacrifices to the false gods (Osborne 2002, 157). Here, and no place else in Revelation, Christians are described as being deceived.

Osborne further observes that, in 2:21, the gift offered by God is an opportunity to repent. The Thyatirans were given opportunity, but their judgment is already impending (Osborne 2002, 158). Verses 22-23 contain an oracle of judgment which Osborne considers equal in severity to anything found in the Old Testament (Osborne 2002, 158). Jezebel and her participants will be punished severely. This will happen if they do not repent. Osborne does not seem to note the assumption of the conditional statement, which implies that no repentance appears forthcoming (Osborne 2002, 160).

The letter to Thyatira does not end with the negative statements about “Jezebel.” It continues to say that all the churches will see the power of the Lord’s judgment. Osborne observes that this makes sense when we consider that the last two letters have addressed churches which allowed false teaching. It is important that all churches take notice (Osborne 2002, 161). God promises that the people will receive reward or punishment in accord with their actions. Osborne finds a principle of retribution in many New Testament locations, some of which he notes (Osborne 2002, 161-162).

Counter to those who have allowed the work of “Jezebel,” in verses 24-25 the faithful are promised a reward. They have not accepted the false teaching, although they did not manage to stop it (Osborne 2002, 162). The Lord does not lay an additional burden on those people. Osborne considers several commentators who have analyzed this principle. The existing burdens are difficult to identify with any clarity (Osborne 2002, 163). The faithful are to hold fast to Christ (2:25). This is most likely the burden they are to carry.

The one who holds fast and overcomes is given a great promise. The risen Christ will put his overseer in a position of power and authority over the nations. Though the exact scope of the promise is not entirely clear, it is certainly a kingly promise. Osborne notes that the word “shepherd” can also mean “destroy” (Osborne 2002, 166). The promise is thus startling on several levels.

There is an additional promise of the “morning star” for the overcomer. Again, it is a little unclear, but the possible interpretations center around honor, glory, and eternal life (Osborne 2002, 168). The letter closes, as expected, with a call to listen carefully.

1 Thessalonians 3:9-13 - Lectionary for Advent 1C

11/28/2018

11/28/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Pastoral ministry and other types of Christian care are really peculiar. Much of our Western society has been taken over by a sort of industrialized view of labor, where the worker is measured by units of production. There are some occupations and tasks where this makes perfect sense, others where it is completely irrelevant. Our Epistle reading for this week points out a case where appropriate care and nurture anre unrelated to most measures.

Paul, Silas, and Timothy, the authors of the letter, are looking forward to seeing the Thessalonians and build them up in their faith. Why would they want to do that? After all, it isn’t easy to make a trip to Thessalonica. It will cost time and effort. Shouldn’t they just send more letters or maybe recruit someone of less importance to do it? Can’t the Thessalonians figure everything out on their own? It seems wasteful to send leaders to meet one another.

I was moved to consider this anew when I received a brief email from my missions director, asking me when I would arrive on-site for a conference. I am going to the conference to tell people things that are already easily available on my ministry’s website and social media accounts. He is going to visit with me, maybe even very briefly, but we all consider it important to do so. This is not wasted time and effort. It is just like our Epistle reading. We want to encourage one another, care for one another, take the time to celebrate together, to pray together, to walk together through difficult times.

We give thanks together and we work as faithful servants of Christ. Sometimes that work is hard to measure. I’ve been known to spend an hour on the road each way, visiting a patient who turned out to be unconscious. Arrive, find no family there, lay hands on the person, pray, and leave a note. It seems an odd use of time. But we do it anyway, seeking to build up the people in Christ, according to the biblical pattern. It’s an odd job, but the Lord knows what he is doing. Thanks be to God.

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

Mark 13:24-37 - Lectionary for Last Sunday of the Church Year, Series B

11/22/2018

11/22/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Gospel passage this week turns our attention squarely to the last days, with the second coming of Christ. It is very sad that these passages have been ruined by so much of the popular preaching and writing that apparently passes for Christianity just now. Many authors have so twisted the Gospel predictions to use them to provoke fear and dread around the second coming, rather than the great anticipation which is given to us, this week, by Mark.

Anticipation? Really? But, as one person insisted on telling me repeatedly in a recent conversation, “It says to be alert!” It certainly does. Let’s take it from Jesus’ explanation in verses 33-37, then put the beginning of the passage in context.

Jesus speaks of a completely commonplace event. A man going away for a while makes sure his staff knows what to do and will be on duty. He especially reminds the guards to be alert. They do want to know him and be ready when he returns. The man presumably leaves, the people do what they are supposed to do, and they expect him to return. What happens when he returns? We don’t know. It’s safe to assume his household staff welcomes him and all is well. They are not all fired but they don’t expect to be made rulers or anything.

How would this apply to the Christians? Those who trust that Jesus has taken their sin are his redeemed people. He has already called them his friends and said they are heirs with him. Since he left, things have been pretty rough. There have been attacks from enemies. The world seems to be in a shambles, about like it was before the resurrection. These troubles, according to verses 29-30, are signs that the Lord and Master needs to come. What does he do? In verses 26-27 he comes back, like he said he would. Are his people still living as Christians? That’s what he told them to do. They recognize him and he gathers them together. They are already his friends and joint heirs of heaven. It won’t get better than that. But they can know Jesus is, in fact, gathering his people to bring them to their reward.

One of the jobs Jesus has given every Christian is that of telling others they, too, can be friends of Christ and heirs with him of the kingdom of heaven. These people who hear and believe are among those Jesus will gather.

So why is this passage used as bad news? Some will not believe. May the Lord have mercy on all people, calling them out of darkness, into his light, making them his forgiven friends as well.

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

Looking to God as Judge

11/22/2018

Thursdays are for the New Testament
11/22/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
II. Churches Addressed (1:9-3:22) pp. 77-217.
B. Letters to the Seven Churches (2:1-3:22) pp. 104-217.
“3. Letter to Pergamum (2:12-17)” pp. 138-150.

Pergamum, the addressee of the third letter in Revelation, was a major city which had been developed as a military fortress by Alexander the Great. The city subsequently grew as a place of great strategic importance. In the second century B.C. it also became an intellectual center, with a great library (Osborne 2002, 138). The city was also home to many important temples, including those dedicated to human rulers. The importance of the imperial court may be responsible for the persecution of Christians, who not only refused pagan worship but appeared hostile to the Roman government (Osborne 2002, 139).

In Revelation 2:12 Christ is described as having a double-edged sword, which Osborne recognizes as a typical Roman instrument of justice. Since it is also a sign of sovereignty, the scene shows Christ as the sovereign who can excecute justice, even as the superior to the Roman government (Osborne 2002, 140).

In verse 13, the Christ knows the world the people live in, the witness of the people, and how they endure. Osborne notes the fact that the church is permanently resident where Satan rules (Osborne 2002, 141). This would likely refer not so much to the various temples in Pergamum but rather to the “Roman opposition and persecution of Christians” as central (Osborne 2002, 141). Rather than giving in to opposition, the church holds firmly to the name of God. Osborne notes the forceful language used here. The Christians claim Christ as their identity. They are apparently not willing to retreat from their position (Osborne 2002, 142). Though the term “witness” did not necessarily have the connotation of one who died for his faith at the time of Revelation, Osborne notes that death as a result of a Christian testimony was certainly not uncommon (Osborne 2002, 142).

Revelation 2:14-15 attacks the church at Pergamum for tolerating the Nicolaitan heresy. Osborne notes that this would endanger the whole local church, as the attack came from within (Osborne 2002, 143). The nature of the Nicolaitan heresy is defined here as the teaching of Balaam. In Numbers 25:1-3 the Israelites fall prey to immorality and idolatry (Osborne 2002, 143-144). While the doctrines of the Nicolaitans are not made plain, Osborne suggests the problem was probably related to practices, and likely those of idol or emperor worship.

The solution to the problem at Pergamum is presented in Revelation 2:16. The people are called to repent and change their ways (Osborne 2002, 146). If they do not do so, the Lord will come swiftly with judgment. Osborne notes that the church can go to war against the heretics or the Lord will do so, but he will have a broader effect (Osborne 2002, 146). He will bring the sword of His mouth, eventually bringing peace throgh His Word (Osborne 2002, 147).

Verse 17 calls the hearers to listen and overcome. Those who hear will be faithful and will receive the gifts of God, particularly “hidden manna” (Osborne 2002, 147). While the specific meaning of hidden manna is unclear, Osborne thinks it may have a relation both to the idea of the eucharist and to God’s eternal provision for His people (Osborne 2002, 148). The identity of the “white stone” promised is quite elusive. Osborne considers numerous possible interpretations but does not settle on any one of them (Osborne 2002, 149). However, both the hidden manna and the white stone are signs of God’s good favor in the eschaton.

Revelation 1:4b-8 - Lectionary for Last Sunday of the Church Year, Series B

11/21/2018

11/21/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Letter writing styles change from time to time and place to place. When we read a part of the Bible like Revelation we do well to remember that it is, eseentially, a letter. Revelation is an apocalypse - a narrative about the end times, intended to bring comfort to those who are suffering. But while it is apocalyptic, the entire writing is clothed in the form of a letter, from John to a group of churches. We get to look over their shoulder and see what is going on.

In the style of the time, a greeting of a letter would say who the letter was from, who would receive it, and a very brief topic statement. Letters in early Christianity would often add a brief prayer or blessing. Revelation has a surprisingly long prayer and blessing. Rather than bringing greetings from John, the text brings greetings of grace and peace from God. How is God identified here? He is the eternal one, with a full complement of spirit (seven often indicates completion), who loves us, rescues us, appoints us to a place of honor, and lets us see him in his glory. He is the one who will come again at some time, to be seen and recognizedby all, and who we should eagerly expect.

The coming of God in the Bible is a good event. When God comes in glory he is the one who has loved his people and rescues them from sin and death. This is decidedly good news.

What of those who are not trusting in Jesus? This coming will become a time of recognition, of sorrow, and of fear. The one who came to rescue from sin and death has returned, victorious, even to those who pierced him, who denied him, who said his death had nothing to do with them.

The Bible describes this coming as a time of joy for those who trust Jesus. It describes terror for those who have rejected the Lord. Any reasonable person who even suspects the Bibl is truthful will want to turn to Jesus for forgiveness before facing regret, shame, fear, and even condemnation at some time in the future. May the prayer of us all be, “Lord, have mercy on me.” Thanks be to God.

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

Mark 13:1-13 - Lectionary for Pentecost 26B

11/15/2018

11/15/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Gospel this week moves us toward the end of the Church year. Jesus speaks of the trials that will be signs of the coming end. The signs he brings up are impressive. However, I fear we often neglect the chronology Jesus gives.

Notice in verses 6-8 Jesus is clear that the signs are only a beginning. They are early labor pains. Yes, the baby will be born, but the first few contractions rarely signal an immediate delivery.

We can expect to hear of false christs, wars, uprisings, earthquakes, and famines. They are all certainly signs that the world as we know it is coming apart. But we can also look honestly at history and know of a very long pattern of all these trials.

What should the disciples guard against? Arrest, torture, and trial await them. They will also be engaged in preaching the Gospel. They will have answers from the Holy Spirit when on trial. Again, all these things are recorded for us in the Book of Acts. They have already happened.

When does the end of the world come? All the signs mentioned by Jesus suggest it will be soon. But we don’t know the timing. Our attitude, then, should be one of readiness and expectation. But we may be waiting a while. The baby’s coming, but there’s no rushing or delaying the process.

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.

Perseverance in Hard Times

11/15/2018

Thursdays are for the New Testament
11/15/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
II. Churches Addressed (1:9-3:22) pp. 77-217.
B. Letters to the Seven Churches (2:1-3:22) pp. 104-217.
“2. Letter to Smyrna (2:8-11)” pp. 127-137.

Osborne notes that Smyrna is still in existence, as the city of Izmir (Osborne 2002, 127). Like Ephesus, it was a well known harbor city. In Smyrna, Christianity and Judaism had severe conflicts. Osborne suggests the Jews would denounce Christians so as to protect themselves from the Roman authorities (Osborne 2002, 127).

In the address to the church, Jesus, portrayed as “the first and the last,” is seen as the sovereign God (Osborne 2002, 128). Jesus is also presented in verse 8 as the one who came back to life from the dead.

2:9 presents the church at Smyrna as not having weaknesses to address. Osborne notes that this is the case only for Ephesus and Smyrna, the two smallest and least influential churches which receive letters (Osborne 2002, 129). He concludes that faithfulness is more important than numbers. The situation which Christ considers important here is what the church suffers, not any strengths which they have. For Smyrna, Osborne observes the persecution they receive, which drives them into poverty and draws slander against them, is recognized by Jesus as a matter of his special care (Osborne 2002, 129). Osborne also notes the juxtaposition of “poor” and “rich.” “It is interesting that every time ‘poor’ occurs in Revelation it is contrasted in some way with ‘rich.’ It is clear that both poverty and wealth (in the churches of Sardis and Laodicea) were major problems for these churches” (Osborne 2002, 130). In the case of Smyrna, poverty had apparently made the Christians more aware of their riches in Christ. Among the persecutors Osborne mentions particularly the Jewish community, called in this letter the “synagogue of Satan” (Osborne 2002, 131). This is the Jewish community which later lodged charges against Polycarp for not worshiping the emperor, then gathered wood on the Sabbath in order to burn him.

Revelation 2:10 moves us to an encouraging prophecy about affliction to come. The people of Smyrna are not to fear. They are going to suffer and will not be able to avoid it. Osborne notes the use of μέλλειν as indicating that the suffering is certain (Osborne 2002, 132). The devil is going to have some imprisoned. Osborne notes that the Romans did not use prison as a penalty, but normally as a holding place prior to execution, trial, or torture (Osborne 2002, 133). In verse 10 the imprisonment serves a purpose of tempting the Christians to depart from the faith. The period of testing mentioned, ten days, is unclear in its purpose, but is a short time. The outcome urged and expected in the letter is that they will be faithful and receive a crown of life, a divine gift. Osborne notes that Smyrna was known for games and festivals in which a winner would receive some sort of crown (Osborne 2002, 135). A crown of life is clearly a divine prize, not a human gift. Verse 11 brings the letter to a close with the observation that the Christians in Smyrna are overcomers and will participate in God’s eternal life (Osborne 2002, 136).

Hebrews 10:11-25 - Lectionary for Pentecost 26B

11/14/2018

11/14/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Epistle this week, from Hebrews 10:11-25, takes us in a direction that makes many uncomfortable. Because Jesus has given himself as the truly adequate sacrifice for sin, there’s no need to make any more offerings for sin (v. 18). For this reason, we are bold to approch the Lord, not on our own recognizance, but through Jesus. Why would this make us uncomfortable? There are two basic ways it can be a problem. Having a certain forgiveness we may neglect to live a holy life. With freedom to approach the Lord, we may neglect the need for Jesus as a mediator.

What of the constant demands of Scripture that Christ’s people must live a holy life? Doesn’t that negate the statements that our sin is completely taken care of? not at all. Why would we live a life of good works? Simply because they are good works. God has created some things so that they work toward the good of the world, of society, of our neighbor. We live those out because they are good, they are pleasing to God, and they are of great assistance to our neighbor. While we confess of ourselves that we have failed to do good in ways that would be pleaseing to God, at the same time we realize that those works are the fruit of salvation, not the cause of salvation. We are saved by grace through faith in Jesus. We don’t earn or maintain that salvation by any of our works. We simply live a life of good works because they are pleasing to God.

What of the neglect of Jesus as mediator? People in pop Christianity seem obsessed with seeing the Lord face to face, receiving directly from God, having no mediator, just going into the bare presence of God. This is not a biblical good. When we approach God without a mediator, we are confronting a consuming fire. If we were to see God in His glory without a mediator like Jesus, we would be consumed, or at least so terrified and grief-stricken at our own unrighteousness we could live no more. Why do we want to approach God without a mediator? Why are we not content to find God where He has promised to be in His mercy, through the Word which creates faith in us, through the Sacraments which are enactments of His Word.

Jesus is the mediator. He is the one who has made an approach to God for us, through His blood. He is the one who makes us able to see God in his mercy and grace. Thanks be to the Lord. We are made partakers of His glory so we can live a life which is compatible with his promises and his way of blessing the world.

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

Mark 12:38-44 - Lectionary for Pentecost 25B

11/8/2018

11/8/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Gospel for this week is from Mark 12:38-44. It would be very easy to skip directly to verse 41. After all, the last four verses are relatively easy to deal with. God honors the trust shown by giving even when we have limited means.

Does this idea tie directly to the earlier three verses? Maybe someone will put in a comment pointing me to a connection. There is a bridge with the idea of widows, but verse 40 speaks against taking from widows and verse 43 commends the idea of widows giving. I am inclined to say the paragraph break is a relatively large break and that Mark is telling us about something different.

So, in verses 38-40 Jesus warns against the scribes. They have clothing that signifies rank. They expect to be treated with honor. They take even the few resources held by elderly women. They speak just to be heard. My question is whether this is best applied to people today who are overtly religious. In some instances, it does apply. I think particularly of those who preach (and live) a “prosperity gospel.” Some have made themselves wealthy and expect to be treated as nobility because they view themselves as God’s messengers.

In contrast, I think the passage is sometimes wrongly applied. I’ who normally wear a clerical collar at work, have been accused of being like the scribes. And I do wear a long robe when conducting a church service. Sometimes people treat me with honor and dference. Sometimes not. Really, I just want the coffee I bought to be hot and fresh, and you could repay my courtesy with yours.

What I aim to say is that identifying these scribes is not as easy as it seems. One could make an argument that if Jesus were speaking to our community today he would speak of academic or political elites as he did of the scribes. You choose the discipline or the party. The figures may be those we should avoid. Some would want to be honored because of their alignment, and then would use that honor to silence or harm others.

If the shoe fits, beware of the person. If it fits you or me, lt’s take it off and use our positions, our honor, our “privilege,” for the good of our world.

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

A Biblical Call to Love

11/8/2018

Thursdays are for the New Testament
11/8/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002

II. Churches Addressed (1:9-3:22) pp. 77-217.
B. Letters to the Seven Churches (2:1-3:22) pp. 104-217.

Osborne reiterates that the letters of Revelation chapters 2-3 re still considered part of the divine vision introduced in chapter 1 (Osborne 2002, 104). Each letter has the same basic outline. There is some debate about whether the letters are truly specific to individual churches. They certainly contain specific details but they also present more general types of problems which can be found in many times and places. Some commentators also suggest the churches represented problems found at different periods in history (Osborne 2002, 105).

“1. Letter to Ephesus (2:1-7).” pp. 108-126.

The first of the letters to churches found in Revelation 2-3 is to the church at Ephesus. Osborne notes that Ephesus was “one of the four most powerful cities in the Roman Empire (Osborne 2002, 108). The city is very well knwon for its temple to Artemis (Osborne 2002, 109). Temples were used as treasuries as well as places which would inspire worship. In addition to the temple to Artemis, there were temples to numerous other gods as well as Julius Caesar.

Ephesus is known to have had a significant Jewish population, as well as a church congregation established by the year 52 (Osborne 2002, 109).

The letter is commanded to be written to the angel of the church (Osborne 2002, 110). Osborne notes this would indicate a message addressed to the entire church. The address to an angel also reminds the reader “that divine forces are at work and watching” (Osborne 2002, 111). The church is reminded that Christ holds the seven stars. He, not the church, is the ruling power. At the same time, Christ is seen as the one walking amid the churches. His care is very present (Osborne 2002, 112).

In that Christ “knows” the works of the church, Osborne says he understands it perfectly and completely (Osborne 2002, 112). The particular way he knows it is in the labor and endurance. Specifically, the Christians have worked against false teaching (Osborne 2002, 113). The conflict with false teachers showed that the false teachers could not withstand inspection.

Osborne notes that the word “apostle,” as used here, could be used in two ways. Frequently it referred to the Twelve, Paul, and at times a few others who were appointed by the church as leaders (Osborne 2002, 114). Alternatively, they could be those wandering people with a commission from the church but not necessaarily enduring and broad authority. Because the apostles tested by the Ephesians failed, Osborne assumes they were the latter, not the former.

Though the Ephesians did have strength and had defended the truth, all was not well. Revelation 2:4 speaks to weakness. God has something against the Ephesians (Osborne 2002, 115). They have left their original love. Osborne finds authors who recognize this a a love for one another, some who see it as love for God, and others who do not think we can make such a distinction (Osborne 2002, 116).

The problem of the Ephesians does have a solution, presented in Revelation 2:5-6. They are to remember their former stance. Osborne considers that remembering implies necessary action and change (Osborne 2002, 116). The remembering here is followed by two aorist imperatives, repent and do. Osborne finds these as the ways remembrance is to be implemented (Osborne 2002, 117). If the Ephesians do not repent and implement life change, they are threatened with judgment (Osborne 2002, 118). However, Osborne asks just what it means when the Lord will remove even the Ephesians’ lampstand. They could lose the credibility of their testimony as in 1:12, or the warning could be against a loss of their very identity as a church. Osborne considers the latter to be more likely (Osborne 2002, 118). The language of the passage calls the Ephesians to intensify their efforts to combat the things rejected by God. God’s righteousness does not admit competition (Osborne 2002, 120).

The letter to the Ephesians mentions the Nicolaitans. However, it does not make it entirely clear what they are and what they believe. Yet the sins of the Nicolaitans are always mentioned as idolatry and immorality. Osborne considers that this was probably related with the growth of the imperial cult and possibly of an antinomian faction which would spin off from Paul’s teaching about being free from the Law (Osborne 2002, 121).

The letter closes with a prophetic call to listen (Osborne 2002, 121). The message is from the Holy Spirit and deserves the attention of the recipient. Osborne observes that the message of the Spirit is intended for all people (Osborne 2002, 122). The hearer is challenged to overcome, a military metaphor. The true victory is to come from God, but Osborne notes the person who hears and perseveres will participate in God’s eventual victory (Osborne 2002, 122). The essence of overcoming as used in Revelation 2:7 is believing on Christ. This, Osborne notes, is the way Revelation shows one is to receive God’s promises. Here, the promise is to eat of the tree of life (Osborne 2002, 123). There is credible reason to see the “tree of life” in Revelation as a referece to Christ’s cross. This further emphasizes the view of Christ as the slain Lamb of God who restores paradise, where life is found (Osborne 2002, 124).

Hebrews 9:24-28 - Lectionary for Pentecost 25B

11/7/2018

11/7/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

The heart of our Episthe this week, from Hebrews 9:24-28, is that Jesus is the one special high priest who makes an offering good forever. All else points to Jesus as the reality. This takes us who have always lived around materialism some effort to deal with.

We are used to having a sharp distinction between what we think is real and what is abstract. Please read that last sentence again. Now let’s unpack it a little bit. We will easily admit the reality of some abstract things. Just because they are immaterial doesn’t make them unreal. A memory, the concept of intelligence, love, courage, and loyalty are all things we quickly admit are not only real, but good.

What about that concept of good? We may be more troubled by it. Is it real? Is it imaginary? How do we define it? Likewise we have trouble with admitting a firm identification of evil, sin, cowardice, and the like. This becomes a problem when we try to identify what good Jesus is. We want to substitute easy alternatives for some of those more abstract things Jesus takes care of. Sin, shame, guilt, and fear are presented as problems, real problems, in the Bible. Jesus’ death as our substitute is presented as the solution. He took our sin upon himself and made it die when he died.

It would be so easy to create substitutes which we think of as real. But this is not the way God did it. The visible temple points to the invisible gathering of Christians in every age. The preached Word of God points to the invisible confidence we have. The visible elements of Christian worship point to the now invisible Jesus, who depart frm earth afte his resurrection. The pastor’s words are powerful only as they are used to do the work of Jesus’ words.

Jesus is the real one, and He has accomplished all that is needed to rescue from sin and death. This is ultimate reality.

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 12:28-37 - Lectionary for Pentecost 24B

11/1/2018

11/1/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

If you are at all like I am, it’s very hard to look at a social media newsfeed without being bombarded by countless value statements, many of which play some sort of religion card. And these religious claims are almost uniformly based on the idea in the second important command. Love your neighbor.

The big debate, of course, is not whether or not we should love our neighbor. That’s part and parcel of Christianity. But what does that love for neighbor look like? Here’s where the conflict begins. It’s a conflict which causes many who are not Christians to question a Christian commitment to love of the neighbor. And it can even cause deep divisions within Christianity, as it may bring different groups of Christians into conflict. For instance, how do we love our would-be neighbor who wishes to immigrate? How about the neighbor who faces job insecurity and fears the addition of more available workers? What about our neighbor who is losing a fight with substance abuse? What about the neighbor dealing with sexual identity issues? What does love for the neighbor look like in those cases?

Many Christians find themselves either with no answer to these questions, or with difficulty finding a rhyme or reason to organize their responses. However, I would suggest it is more straightforward than we might first assume. In the two verses immediately preceding, we are reminded that there is one true God, the Lord of Israel. We are to love that Lord with all our beings.

How does this make for a straightforward response to the problem of loving our neighbor? First and foremost, by our love for the true God of the Bible we take on His values, His definition of justice, His concern for repentance and restoration. The greatest way we can love our neighbor is through helping him to love the Lord, to take on His values. This in turn helps those whose lives are broken by the condition of the world to find ways to compe, to ask help in pursuing godly character, and to work for the restoration of this world to a right relationship with God. That is what pulls our world together.

The answers are still difficult. In the end we have to balance more needs than we could possibly meet. We find that some people will lose their battles no matter what we do, just as some would win despite all odds. But over time, as we love and trust in God, we are able to make a difference in some poeple. Above all, we have opportunity to show God as the Lord of all. This doesn’t solve all the problems the way some would demand it. Our remain question to the detractors is whether they, too, will commit to loving and trusting the God of Israel with all their hearts, and loving their neighbors as themselves. Love of neighbor, to be real love, is predicated on love for the true 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.

A Vision and a Call

11/1/2018

Thursdays are for the New Testament
11/1/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002

II. Churches Addressed (1:9-3:22) pp. 77-217.

Inaugural Vision (1:9-20). p. 78-103.

John is introduced in Revelation 1:9-20 as both prophet and seer (Osborne 2002, 78). Osbone notes a similarity to the call narratives of Isaiah, Jeremiah, and Ezekiel. He also observes that John’s commission is to write what he sees as part of the revelation. Here we see Christ both as the one who commissions and as the main topic of the book. Rather than identifying himself as an apostle, the author identifies as a “brother” and “partner.” Osborne does not take this as an indicator of a non-apostolic author, but as a mark of his commitment to community (Osborne 2002, 79).

The areas of community focused on are tribulation, kingdom, and endurance (1:9), which Osborne considers to show “conceptual unity” (Osborne 2002, 80). Osborne finds the placement of “kingdom” in the center between “tribulation” and “endurance” to signify where patient endurance would function. The term “kingdom” is used in various ways throughout Scripture, including in Revelation, as Osborne treats briefly.

John’s context for sharing in affliction is that of Patmos (Osborne 2002, 81). Osborne observes that Patmos was not a penal colony, but would serve as a place of banishment. The island was populated and considered civilized. It is likely that John’s banishment ended with an amnesty under Nerva in 96, at which time John apparently settled in Ephesus (Osborne 2002, 81).

In Revelation 1:10 John is said to be “in the Spirit.” While the term is used at times of an ecstatic experience, Osborne thinks that is not the case here, since John seems quite aware of himself throughout (Osborne 2002, 83). The reference made to “the Lord’s day” appears nowhere else in the New Testament. Osborne thinks it is simply a reference to Sunday as the day of resurrection.

The first event in the revelation is that John hears a loud voice, which is a typical sign of important information to come (Osborne 2002, 84). John is told to write, and is told whom to address. Osborne discusses the recipients in brief as being cities in important places for natural communication around Asia Minor (Osborne 2002, 85).

Osborne observes that the vision of the Christ beginning at Revelation 1:12 actually continues through the end of chapter three, including the writing of the letters to the churches (Osborne 2002, 85). In verse 12, John turns to see the voice. Osborne notes the use of a verb for “turning” twice as possibly symbolic of a literary or historical transition. He also thinks the turn to “see the voice” may be a reinforcement of the call narrative from the start of Revelation 1 (Osborne 2002, 86). The lampstands John sees have been variously interpreted. In any estimation, though, they strongly indicate the idea that the seven churches shine God’s light into the world (Osborne 2002, 87). However, the focus is not on the lampstands but on the Christ in the midst of them. His presence is central to Revelation. Osborne finds numerous parallels to the visions of Daniel chapter 7 and 10 (Osborne 2002, 87). The one “like the Son of Man” (Revelation 1:13) very likely points to Jesus’ role as Messiah. His identity as the God/Man will be restated several times in Revelation (Osborne 2002, 88).

In Revelation 1:13b-16 Osborne identifies a series of eight Old Testament images which introduce themes which carry throughout Revelation (Osborne 2002, 88). The images all describe God the Son in his glory. His robe and sash suggest priestly or kingly dignity (Osborne 2002, 89). His white head shows dignity and wisdom (Osborne 2002, 90). The blazing eyes show his penetrating insight. The bronze feet may well refer to strength, stability, and purity (Osborne 2002, 91). The voice is a sign of power. Likewise, the stars in his hand indicate his power and authority. The sword in his mouth indicates authority and judgment (Osborne 2002, 92). His radiant face sums up God’s presence as shown by Moses coming down from Sinai (Osborne 2002, 93).

Revelation 1:17-20 shows John’s reaction and a restatement of the divine commission given to John. The natural reaction to God’s presence is to fall down before Him (Osborne 2002, 93). It is a sign of worship and submission. At this, the Christ lays his right hand on John and encourages him (Osborne 2002, 94). Osborne notes the right hand held the stars and was also used as a sign of blessing and peace. Jesus as the “First and Last” (v. 17) is the one who created and sustains everything (Osborne 2002, 95). The image of his eternal life indicates that he possesses and can distribute life, as shown in the resurrection (v. 19). His possession of the keys of death indicates his sovereign power over it (Osborne 2002, 96).

Osborne notes that the statement of Revelation 1:19 has often been seen as the organizational statement of all of Revelation (Osborne 2002, 97). John is to write what he has seen, which is his initial vision, what is now, which is the content of his seven letters, and what is yet to come, the remainder of the text. The specifics may be open to debate, but the overall framework does make sense. All the book seems to have past, present, and future elements. Verse 20 strongly suggests that the text as a whole speaks specifically to the churches (Osborne 2002, 98).

Osborne concludes his comments on chapter one by observing that Revelation depicts a world fully under God’s control (Osborne 2002, 100). As Christians periodically endure persecution we can still realize that God is not absent. Holding firmly to Christian teaching may spur on persecution, but that is not the destruction of Christ’s kingdom. The exalted Christ is present as the true God who is both in control and appointed as the final judge (Osborne 2002, 101).

Hebrews 9:11-22 - Lectionary for Pentecost 24B

10/31/2018

10/31/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

God’s ways are not our ways. This is made crystal clear to us when we consider God’s commands regarding sin and redemption. While we might be quite satisfied asking that people do what they can in their desire for reform and holiness, God requires perfection. While we like to decide what sins are serious and what could be overlooked, God says that all human sin condemns. While we might devise intricate and visible means of atoning for our own sin, God has something quite different in mind.

God has clearly revealed that sin, all sin, is deadly. He requires a perfect sacrifice to atone for sin. In the simplest terms, we can die of our sins and the sin which is common to humans. Otherwise, we can recognize that someone else, someone perfect, has died in our place. Nothing we could do, nothing we would ever devise, will bring help for sin.

Our Epistle from Hebrews 9:11-22 shows that Jesus, the perfect high priest, is the one able to atone by his perfect death for all the sin humans have ever or ever will commit. He is the one without sin who could offer himself up once for all (v. 12). This work cleanses our conscience (v. 14). This negates the elaborate schemes we could devise, what the author calls “dead works” (v. 14). Jesus accomplished this redemption by dying in the place of his people. This death is the work of both a sacrifice and a priest. The forgiveness is accomplished through shedding blood (v. 22) done by Jesus.

What does this men for us? It means that all our plans for holy living, all our attempts at reform, all the pledges we make to bargain with God, all are meaningless. The Christian walk is one of faithful reception, accepting that Jsus is the redeemer he promised to be.

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

Mark 10:46-52 - Lectionary for Pentecost 23B

10/25/2018

10/25/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

A biblical gathring can get noisy now and then. In Mark 10:46-52, a blind man in need of help created quite a stir. He had heard of Jsus. He knew what kind of things Jesus had been doing. And he knew there was precious little hope for someone like himself, who was both blind and poor.

The blind beggar began calling out for mercy, knowing Jesus was nearby. But let’s notice what else Bartimaeus knew. How did he call out to Jesus? He called him by name, then by a title. He called Jesus the “Son of David.” What does this mean?

The son of a person is assumed to have something in common with his ancestor. Like father, like son. But here Bartimaeus recognized Jesus as the “Son of David.” Not only did he recognize that Jesus was, in fact, in the direct royal line, he also knew that Jesus would be in a position to show mercy. He could rightly deliver royal gifts of the house of David. However, the royal line had been rearranged a little. Riches and authority were no longer part of the royal heritage. What gift could Bartimaeus ask for?

God’s mercy, a gift more precious than any earthly riches, would be a gift which this Son of David would have. Lord, have mercy.

We frequently pray the Lord would have mercy on us. After all, our efforts to gain what we thought would help may have already proven disappointing, even destructive. But if the merciful and all-wise Lord shows mercy it will surely be good.

In a surprising turn of events, Jesus asked the blind man what he wanted. The blind man confirmed his desire was to see. Jesus did this for him simply by his gracious command. The Son of David was still able to show mercy. He remains able to do so. We, like Bartimaeus, can call out. Lord, have mercy.

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.

Prologue to Revelation

10/25/2018

Thursdays are for the New Testament
10/25/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002

“I. Prologue (1:1-8)” pp. 50-76.

Osborne finds Revelation 1:1-8 to function as a prologue. In this prologue the author borrows both from prophetic materials (Hosea 1:1, Joel 1:1, Amos 1:1 etc.) and from epistolary style. In Osborne’s opinion this is a statement from the author that the material to follow is a Christian prophecy (Osborne 2002, 50).

The preface, in verses 1-3, introduces the author, the subject, and asks God’s blessing on those who read. Osborne finds a similarity to the introduction of 1 Peter (Osborne 2002, 51). The title is straightforward. It is a revelation of which Jesus is the subject. Osborne recognizes “Jesus Christ” as a subjective genitive, indicating the subject of the revelation (Osborne 2002, 52). The process of revelation is also laid out in this passage. “God gave it to Jesus; Jesus gave it to the angels; they mediated it to John; and John wrote it down for the churches” (Osborne 2002, 53). The revelation is of things which must come to pass swiftly. Osborne observes the language of imminence which is to come quickly (Osborne 2002, 54). He therefore asks what the author meant. After all, considerable time has passed with no second coming. Osborne notes the language may be used to increase a sense of expectancy (Osborne 2002, 55).

The result of the revelation is made clear in 1:2. It is to bear witness, to testify, about all the things seen by John (Osborne 2002, 56). All this is similarly called “the word of God” or “the testimony of Christ.”

Osborne notes the blessing upon the reader and the one who pays attention to the revelation, as stated in 1:3 (Osborne 2002, 57). The reader is given both exhortation and comfort here. The reader, a singular, would be the one who read the letter in a public meeting. The hearers, plural, would be all who listened (Osborne 2002, 58). There is a repeated emphasis in Revelation on hearing and living in light of God’s commands.

The text continues in verses 4-6 with a doxology. Osborne notes that the doxology is more developed than usual. This one serves to introduce some of Revelation’s themes as well as to express a high Christology (Osborne 2002, 59). The greeting, from “John,” also names seven churches to which the writing is addressed (Osborne 2002, 60). Osborne observes that the churches are in important communities, but that other prominent locations are omitted. The churches ae listed in an order in which a courier would likely travel through the region. The formula identifying God as the one “who was and is and is to come” appears five times in Revelation but nowhere else in the New Testament (Osborne 2002, 61). The idea of the Revelation given also by “seven spirits” has sparked debate. Osborne observes that many see these as angelic beings but he thinks it more likely to be a reference to the Septuagint version of Isaiah 11:2 and Zechariah 4:2, 1, where God surveys the whole world by means of his various virtues (Osborne 2002, 61). A third source of this revealed grace and peace is Jesus, identified in detail as the faithful witness (Osborne 2002, 62) and the firstborn from the dead (Osborne 2002, 63). In these descriptions the life on earth and the resurrection of the Christian are foreshadowed.

The doxology itself comes in Revelation 1:5b-6. This is “the first doxology in the NT addressed only to Christ” (Osborne 2002, 63). The praise is focused again on his past love, his present work, and the expectation of future judgment (Osborne 2002, 64). The future judgment is expected to favor Christ’s chosen people (Osborne 2002, 65).

Osborne further notes that God’s people, as a royal priestly group, in some way share in a mission of serving God and caring for the needs of others, a priestly work in service to God (Osborne 2002, 66). The doxology in chapter one verses five to six is addressed in terms of Christ’s glory and power (Osborne 2002, 67). This Lord is the one who will be seen in glory and come with power. Osborne notes very strong Old Testament roots fof these statements of God’s glory (Osborne 2002, 68). The mourning in the presence of God may be sorrow for Christ’s suffering, repentance for our sin, or a combination of both. Osborne finds no definitive conclusion to this question (Osborne 2002, 69). It is clear that Christ will be seen by all, and that all people are considered guilty for Christ’s death (Osborne 2002, 70). However, Osborne also finds commentators who assert the “all nations” to refer to the Abrahamic promise of blessing to all. In any case, God as the sovereign ruler of history is clearly the one present here (Osborne 2002, 71). The chapter concludes with a summary and some specific notes about each of the first eight verses in chapter one of Revelation.

Hebrews 7:23-28 - Lectionary for Pentecost 23B

10/24/2018

10/24/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

October is sometimes designated as “Pastor Appreciation Month.” It’s good to take some time and recognize these often unsung heroes. I say this not because I am a pastor. In fact, it normally makes me uncomfortable when I receive recognition. I’d rather work quietly in the background, be cared for, and not have a lot of fanfare. But the fact is, pastors have a difficult calling. They are working, day by day, as representatives of Jesus. They are stand-ins, if you will, for Jesus, the perfect priest described in Hebrews 7:23-28.

What kind of a priest is Jesus? He’s the one we really need. He does his priestly work forever, as the risen Lord. He is always praying for the people who come to God. He is holy, innocent, without sin himsef, unhurt by the sin of others, and exalted, raised up above even the heavens (v. 26). He never needs forgiveness for himself (v. 27). What’s more, he obtained forgiveness for our sins once and it is effective forever. Unlike our efforts to purge sins, his will never stop working. This is truly a different kind of priest.

As a pastor, my job includes delivering the words of promise that Jesus made. My job is to pray for people and remind all who believe that Jesus is also praing for them. My job is to show Jesus as the one who is holy and undefiled. My job is to point past my weakness and failings to Jesus’ perfection. He is the true priest.

Does your pastor point you to Jesus? Then he is a good pastor, worthy of thanks and praise. But let’s make sure he points to Jesus, not to himself.

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 10:23-31 - Lectionary for Pentecost 22B

10/18/2018

10/18/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

A bit of context may help us follow this week’s Gospel passage well. Mark has just told us of the encounter of a rich person and Jesus. The rich man wants to know how to inherit eternal life. Jesus eventually tells him to give up his riches and come with Jesus as a disciple.

In verse 23, Jesus reflects on the trouble caused by riches. It is hard for the wealthy to enter God’s kingdom. By his illustration of the camel and the needle, Jesus essentially says it is impossible. The disciples ask exactly the right question. Who can be saved (v. 26)? Jesus points out that it is only possible with God.

What is our hope? In verses 29-30 Jesus teaches that those who leave their security behind so as to follow Him will find they have all they need, including eternal life. Oh, they also receive persecutions. Christianity, we must remember, is no triumphalistic get-rich scheme. We may leave all and be excluded from any hope on earth. But we are received by the whole people of God as brothers and sisters, as fathers and mothers, as sons and daughters. There is a voluntary care for the saints in this life, no matter the hardships. Then in eternity we are assured of a life which will not pass away. As we lay down our lives, Jesus gives us all we need. Thanks be to God.

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

Themes in Revelation

10/18/2018

Thursdays are for the New Testament
10/18/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002

Osborne observes that God’s sovereignty is a central theme in “virtually all Jewish and Christian apocalypses” (Osborne 2002, 31). That is also the case with Revelation. God is sovereign over both the earthly realm, where there is tribulation, and he heavenly realm, where all is joy and peace (Osborne 2002, 32). The image of God on his throne ruling over heaven and earth ties the entire book together. Regardless of human political might, God rules all (Osborne 2002, 33). Revelation describes Satan as God’s enemy. However, though portrayed as a dragon, he is a powerless enemy. His only means of harm to God’s kingdom is by deceiving the people. Osborne describes numerous ways in which Satan is described as the opposite of God (Osborne 2002, 34).

The work of Christ is central to Revelation. He is the faithful one, born from the dead, who fulfills the will of God. Jesus is seen as the one risen from the dead, the ruler, and the perfect lamb of God (Osborne 2002, 35). The Holy Spirit is also featured, normally identified as a sevenfold spirit, showing his perfect power by the number seven (Osborne 2002, 36).

Revelation portrays a war of cosmic proportions. The Messianic warrior king brings resurrection for martyred saints, who cry out for justice. He then strikes down all his enemies (Osborne 2002, 38). In this judgment, Osborne says, God reveals his righteousness, he responds to those who have rejected Him, and he shows justice (Osborne 2002, 39). The way he shows justice is primarily through allowing sin to be used against itself (Osborne 2002, 40). The righteous then live forever in God’s presence.

Apocalyptic literature frequently has little interest in an overall mission of salvation, tending rather to focus on matters of a divine final judgment. Revelation, in contrast, has an emphasis on redemption, with many scenes of God’s people being purchased from sin, repenting, and standing before God (Osborne 2002, 41). On the other hand, those who have rejected God are described in detail and go to their destruction in the final judgment. The text of Revelation calls God’s people o remain faithful. Osborne finds these calls anchored by concepts of “enduring faithfulness, witness, conquering, and obedience” (Osborne 2002, 42). Osborne goes on to describe those five concepts in brief.

Worship of God is a major theme of Revelation. Osborne finds the scenes of worship as a force to unify the text as a whole (Osborne 2002, 46). The deity of Christ is made plain in the scenes of worship, as he and the Father are equally exalted. The same words for worship are used in reference to both the right worship addressed to God and the wrong worship given to rulers and authorities other than God (Osborne 2002, 47). Even in the midst of judgment there are elements of worship, as God is recognized as the one who judges rightly (Osborne 2002, 48). Osborne concludes his introduction with an explanation of the right judgment of God (Osborne 2002, 49).

Hebrews 4:1-16 - Lectionary for Pentecost 22B

10/17/2018

10/17/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Epistle this week, Hebrews 4:1-16, continues in the theme of warnings. What of those people who have heard the Gospel and have not believed?

God’s Word is powerful. Verses 12-13 proclaim the power of God working through the Word. So why does it not save all who hear? Those who harden their hearts (v. 7) rather than believing (v. 3) will not enter the rest of God. Those who treat God’s words of grace and salvation as if they are cursing and condemnation do not receive grace. God’s Word, which can penetrate our hearts and minds, delivers judgment against those who have rejected the Gospel.

The conclusion of our passage? We find it in verses 14-16. Since Jesus understands our weakness and gives us powerful words of life, we should hold fast to those words, finding God’s grace. It is exactly what we need.

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 10:17-22 - Lectionary for Pentecost 21B

10/11/2018

10/11/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Good teacher, what must I do? The rich man came to Jesus to seek assurance. What is pleasing to God? How do I receive the eternal life so frequently described in Scripture?

Aside from the rather obvious failing in the ich man’s thinking, that we do something to gain an inheritance, Jesus gives us practical clarity. The man wants to know how to live. Jesus tells him, drawing the commands directly from God’s Law.

The man is aware of all these commands. He knows what God says. He also knows that his obedience has not been adequate. He does not have assurance of life. What can he do?

Jesus tells him to give up all that he has in order to follow Jesus. This cuts to the heart of many of our trouble.s It was not so much about money. That is not the problem. The problem with this rich man was the focus of his trust. He was saying, in effect, “I trust you, Jesus, to be the Lord of all. Therefore I am going to cling to my own ways of caring for myself so as to be certain of safety.” That won’t work! Jesus calls the man to nothing more or less than trust. What he trusted before must be taken out of the way.

When Jesus calls us to follow Him, he calls us to leave behind our own opinions of what is rustworthy. In exchange, we take up Jesus’ provision which will never fail. That’s what trust looks like.

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.