Category: New Testament - Wittenberg Door Campus Ministry

Matthew 5:1-12 - Lectionary for All Saints' Day

10/28/2021

10/28/21
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.

Matthew 5:1-12 is a passage of the Bible with a name attached to it, the "beatitudes." The Latin word beatus means "blessed." So here, where Jesus speaks of the many beati people, we call the passage, in effect, the passage of blessings.

It goes without saying that people have written many books just about this passage, and even about any one of the concepts. Since we want to make a brief post, it won't do to discuss the whole passage.

The shift from the third person (they) to the second person (you) in verse eleven is intriguing to me. As a listener, I think it's all well and good when Jesus speaks about "them." But here he turns to speaking about "you." My ears perk up. How am I blessed?

He says I am blessed when people speak badly of me on account of him. It has to be false, mind you, and about him. It would be pretty easy for me to provoke people to speak negatively about me, negative but truthful things, because I deserve them. But when people speak badly of me and it is false, and it is not because of me but because of Jesus? I don't want to provoke that, and I couldn't anyway.

There is a negative attitude in our world about the things of God. God in Christ is somehow threatening, because He knows and says what is right and true. Jesus doesn't affirm us in our sin. Rather, he condemns the sin and offers us forgiveness. The condemnation is hard for people to take. And we want to work our problems out for ourselves.

Jesus will not have that. We can't save ourselves any more than we can sprout wings and fly. We need to depend on Jesus. We don't like that, but it's what the Bible presents as true.

Why would people speak badly of us for Jesus' sake? Because we speak as he does about sin, and because we depend on him for salvation.

When that happens, Jesus says we are blessed. It is the very way people treated God's prophets. Our reward is in heaven, not on earth. Jesus looks upon us and rewards our faithfulness to his message. We are blessed indeed.

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

1 John 3:1-3 - Lectionary for All Saints' Day

10/27/2021

10/27/21
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.

My family has a culture, with its own special traditions, holidays, and values. Your family does too. You might not understand mine, and I don't understand yours. That's perfectly fine. And the excitement around ritually covering the coffee table with coasters as fast as possible at a certain time of one day each week doesn't need to make sense or be meaningful to you.

In 1 John chapter 3 the apostle calls us children of God. His family, his household, has a series of traditions also. As we have been adopted into this family, we are taken into those traditions, that liturgy of life, in which we live day to day, year to year.

While some would minimize that element of the Christian life, often saying it is disconnected from the daily concerns we share with the world all around us, I am convinced we need to rather pour ourselves into the rhythms, the traditions, the sacred priorities of the historic Christian family life. It is there we find our place as God's children.

Though the body of Christ has an extensive and rich body of traditions, I want to urge our recommitment to just a few.

1) Prepare eagerly for and attend regularly to worship on the Lord's Day. It is in the Divine Service that our Lord gives us direction and comfort in the Word of God and his gifts of nourishment to eternal life in the Sacrament of the altar. God's priceless gifts are for us, as they have been for Christians in every age.

2) Train your family and yourself in God's Word. Learn His precepts and talk with one another about how they relate to every area of life.

3) Take advantage of the seasons and occasions of the Church year. They walk us systematically through the life of Christ and of the earliest Christians. They provide a framework for understanding our priorities.

We are children of God. Let us therefore live as participants in His household.

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.

Revelation 7:2-17 - Lectionary for All Saints' Day

10/25/2021

10/25/21
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.

Our first reading for All Saints' Day is from Revelation chapter seven, where a dozen dozen of thousands (all significant numbers in their own right) appear before God's throne proclaiming salvation from "God" and "the Lamb" (v. 10). These people have come from every nation, and, importantly, they come "out of the great tribulation" (v. 14, ESV).

Teaching in which Revelation serves as a timeline of things to come is extremely common in popular Western Christianity. The model usually involves a period of tribulation lasting seven calendar years, which ushers in the end of the world. In these models, Christians are taken away from the world for their own protection, possibly at the start, in the middle, or at the end of the seven years.

A more historic view sees seven as a number significant of completion and the years being more figurative. It takes the tribulation as the time when we can also see Christianity on earth, always enduring some level of persecution but also experiencing the freedom of the Gospel. This is the understand Lutherans have normally held.

What is significant here, no matter the model of the end times you hold, is that God protects and gathers his people, even those who die for their faith, and keeps them for eternity. What of those who die as Christians but do not specifically die for their faith? I urge you to look at this passage carefully. The siants of God have died, yes. They have come out of tribulation, yes. But the text makes no mention of how the people died. Many endure harship and eventually die of natural causes and at peace. God gathers those people too. They too have had their sins washed by trust in Jesus' blood.

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 11:12-19 - Lectionary for Reformation Day

10/21/2021

10/21/21
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.

Matthew 11:12 has often been used to toss bricks at "institutional Christianity." "The kingdom of heaven has suffered violence and the violent take it by force" (ESV). What kind of violence is going on? Many of our progressive voices will take "institutional Christianity" to be the violent, oppressive group, domineering and forcing others to toe the line, ushering in some sort of theocracy that will crush out the freedom of thought in our culture.

What is Jesus actually talking about here? In some ways, the progressive voices are right. When we view the Church as some instrument of earthly power we are barking up the wrong tree. Yet Jesus' words in verses 16-17 put the discussion into a different light altogether. Here, Jesus says that his critics in society have utterly misunderstood him by thinking his mission should line up with their ideologies. The mission of Jesus, however, is not one of earthly power at all. It has nothing to do with leveraging governments to open borders, to institute social welfare programs, or even to cease from warfare.

Jesus' concern is showing mercy on those in need. It is with reconciling the world to God. It is a change of kingdoms he is after, moving people from their sinful lives to being partakers of his kingdom, where we find peace with God. All this happens according to God's word, not our opinion. Our response, then, is to look to Jesus in repentant faith. As in verse 17, we learn to play his tune and sing his song, not our own. This is the work of Jesus' kingdom.

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.

Romans 3:19-28 - Lectionary for Reformation Day

10/20/2021

10/20/21
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.

Justification by grace through faith apart from the works of the law. This is the call of the Lutheran Reformation, articulated clearly for us in Romans 3:19-28.

Why is this such a big deal? Chiefly because it runs counter to all our natural inclinations. We want to think of ourselves as good people. Yet in verse 19 we read that God's law, in effect, tells us to be silent before God. In response to God's demands, every one of us fails. Every. Last. One. "Wait a minute," you say. "God wouldn't command something we aren't able to do. That would be cruel!" Or possibly the entire point of God's commands is to show us that we can't earn salvation on our own, that we stand accused of sin, and that we need a savior.

If we stop trying to justify ourselves, we are left with the only option being that of Abraham, who believed God, and it was counted to him as righteousness. If we stop trying to justify ourselves we see that the Lord is the one who justifies us. It is not by our imperfect obedience, but by Jesus' perfect obedience applied to us.

Paul makes this clear. In verse 22 it is God's righteousness, given through Jesus. In verse 24 it is a gift of God. In verse 25 it shows God's forbearance.

We can't boast in ourselves. Salvation, if it is from God, must be from Him as a gift, not as anything we earn. It's delivered by faith.

God's command, then, points us to our need for grace. That's Reformational thinking. No, rather, that's Christian thinking. We are saved by his grace as a free gift. Never by our works. May God be the one who justifies.

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.

Revelation 14:6-7 - Lectionary for Reformation Day

10/18/2021

10/18/21
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.

The word "gospel" is a peculiar one. It really refers to good news. And often we will make handy definitions. One common definition among Lutherans is that the Gospel is what tells us what God has done for us. Yet here in Revelation 14 the gospel which is proclaimed calls all the nations to fear God, to give him glory, and to worship him in his hour of judgment. This is not the message of good news which we might expect. Granted, it is good news that God's judgment is coming to bring his people into eternal blessedness with him. But those who are subject to the negative judgment of God face sorrows, wrath, and even condemnation.

The truth of God is a matter of good news regardless - it shows that all God's plans and decrees are for the good, since they demonstrate that he has always told the truth. None of his words has ever proven void. In that light, his act of putting all to rights again is a matter of good news and great glory.

The Lord God, king of all, remains on his throne. He reigns by his merciful decree. In light of that, then, let us all give him glory, because that is his call to each and every one of us.

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

John 15:17-21 - Lectionary for Simon and Jude

10/14/2021

10/14/21
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.

Christians endure hardship. It's true. Some elements in this world throw a lot of hatred at Christians. The 20th century proved lethal for more Christians, due mostly to political persecution against Christianity, than any previous century. The 21st century is not very old yet, but it currently looks even less tolerant, not only of Christians but of a broad spectrum of religious people.

This shouldn't surprise us if we have read John chapter 15. Jesus even gives a reason to the behavior se see so often. In verse 18 he says the world hated him already, so it tends to hate Christians because they are chosen by Jesus. The world persecuted Jesus. It will persecute you too.

What do we do in light of this expectation? In verse 17 Jesus says we are to love one another. We don't build bunkers or create violent counter-persecution groups. We love one another. And while we're at it, as Jesus loved those who persecuted him, so do we.

The kingdom of God overcomes this world in the way Jesus did. Through love for the world, through the promise of forgiveness and restoration, through the message of everlasting life. In short, people called by the Gospel live by 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.

1 Peter 1:3-9 - Lectionary for Simon and Jude

10/13/2021

10/13/21
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.

I don't like the times of trial. They are a pain! The apostle Paul knew this pain, as did those he wrote to. Christians in every age have endured trials. No, we don't like them.

1 Peter 3:6 describes us as rejoicing, even though we have been grieved by our trials. Our rejoicing comes not through avoiding trials but through knowledge that Jesus, risen from the dead, has proven victorious over trials. He has won the eternal battle. He will care for his people in that eternal battle.

Verse seven describes the true Christian faith as "more precious than gold that perishes though it is tested by fire" (ESV). Even something very enduring in earthly standards will fail. But faith in Jesus, the eternal Lord, will never fail. We can rejoice in him even during the worst trial!

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.

Analysis Based on Sensible Chunks of Text

10/11/2021

10/11/21
Scholarly Reflections

Livesey, Nina E. "Sounding Out the Heirs of Abraham (Rom. 4:9-12). Oral Tradition 27:1 (2012), 273-290.

Livesey considers "oral cues such as repetition and word placement" (Livesey 2012, 273) as very important elements of reception of complex oral material. The auditor, thus, is a very active listener, possibly more so than a scholar reading a text. Sound mapping, identifying the natural breaks of the spoken material, proves useful in building an interpretive framework (Livesey 2012, 274). To assist scholars in their research, Livesey demonstrates with an analysis of Romans 4:9-12. The goal is to adequately identify the ethnic group referred to in the last phrase of verse 12.

At issue in the question of Romans chapter four is whether Paul considers both Jews and Gentiles to become heirs of Abraham on the same terms. At issue is a dative plural article which, if present, equates the Gentiles with the Jews on completely equal terms (Livesey 2012, 275). Livesey provides an extensive review of the challenge centered around the article, including a summary of the relevant critical apparatus in a number of Greek editions (Livesey 2012, 276). The article itself is not a matter of dispute, but whether it is appropriate to interpret the passage taking account of the article is the issue (Livesey 2012, 277).

Livesey maintains that the use of the article "contributes to the balance and harmonic quality of the entire unit" (Livesey 2012, 278). The repeated reference to the uncircumcised in the passage shows them to be a principal focus.

After providing a Greek and English text which divides the material into sensible chunks (the term I have typically used as a language educator), Livesey observes that the emphasis is on the uncircumcised throughout (Livesey 2012, 280). Not only do we see this in the vocabulary but also in the rhythm and harmonious arrangement of the words. The placement of the word δικαιοσύνην ("righteousness") in the second period associates it with ἀκροβθστίαν ("uncircumcision") in the first period (Livesey 2012, 281). One of these two word units ("lexemes") ends all but the last two periods. The hiatus before the first use of Abraham's name here also draws him into the passage as the critical figure of both righteousness and uncircumcision (Livesey 2012, 282). In the end, Abraham received the sign of circumcision after he received righteousness by faith. The purpose, judging from this passage, was so he could "be the father to all those who trust through foreskin, or while they are themselves in foreskin" (Livesey 2012, 283). The use of the article creates the rhythmic pattern needed to complete the sound set up by the words for righteousness, circumcision, and uncircumcision (Livesey 2012, 284). It rightly contributes to drawing our attention to the uncircumcised as recipients of righteousness.

Matthew 13:54-58 - Lectionary for James of Jerusalem

10/7/2021

10/7/21
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.

Do you like being told what you are and what you think? Perhaps not. What about the times when the person talking about your views is apparently equipped with about fifteen minutes' worth of looking at memes which create straw men who are supposed to look like you but fail utterly? Oh, or when the person is clearly projecting his worst fears onto you?

I personally try to walk away from such encounters, though sometimes I have to cringe and bear it. Correction will accomplish very little.

In Matthew 13:54-58, the people of Nazareth knew all about Jesus based on the fact that his mother and brothers were there, and they had known Joseph, whom they presumed to be his father. Their opinion was set. They didn't have to listen to his teaching. Any miracles he did could and would be chalked up to coincidence. He seemed wise, so maybe they wondered what learned book he might have read.

How do we judge Jesus? Do we accept him as he is portrayed by his first century eyewitnesses? Or do we try to correct the account so as to agree with our more current, enlightened perspective? Do we seek to understand him, or do we read our doubts, our fears, our cravings for power and prestige into him?

Jesus presents himself as the one who can do beyond our imagination. Maybe it's time we look at him fairly and receive him with joy.

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.

James 1:1-12 - Lectionary for James of Jerusalem

10/6/2021

10/6/21
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 love James 1:9 and hate James 1:10. What two-faced people we are! In verse nine, James says, "Let the lowly brother boast in his exaltation" (ESV). We love that, especially when we are the lowly brother and God elevates us in some way. We even like to see those who are lowly in comparison to us receive promotion from the Lord.

Then again, we become a little more hesitant about it all if the lowly person is about as unimportant as we are, then is suddenly better off than we are. We'd rather we had that promotion, that honor, or that windfall. But all things considered, we like verse nine.

We aren't as excited about verse ten, especially when it happens to us. Here the rich brother is to boast in his humiliation. We may well prefer that other people, who are richer or more important than we are, should be humbled. But us? We would rather that never happened.

In the end, all who trust in Christ receive untold riches, as we are made heirs of God's eternal kingdom. There's nothing we can have on this earth that will compare with that. Rich or poor, it is all alike. We look forward to our eternal reward.

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 15:12-22a - Lectionary for James of Jerusalem

10/4/2021

10/4/21
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.

The New Testament letter of James is easily considered strongly Jewish in its tone and audience. Scholars will even draw comparisons between the theology of James and Paul, suggesting some sort of a power struggle, based on Paul's desire to care for Gentiles and James' care for Jews.

However, the discussion we have recorded in Acts 15:12-22 gives us a very different picture. Here, James, who is recognized as the lead elder, or bishop, of Jerusalem, has heard Peter's description of the Gospel coming to the Gentile household of Cornelius. The Holy Spirit fell upon the people even before Peter was finished speaking of God's grace in Christ.

James recognized the Scriptural pattern and drew from Amos, Isaiah, Jeremiah, and Daniel to explain that God's desire is to redeem Jews and Gentiles together. This hardly sounds like someone who wants to prove that Jews are better than Gentiles. James is also the one who makes the recommendation which is accepted by the apostles and elders. Gentiles should be called to God and not be constrained from most of their cultural habits. However, (v. 21), since Moses has been preached all over the world, they should abstain from four things which are particularly offensive to Jews. They should avoid idolatry, sexual immorality, and eating things strangled or blood.

The first two are part and parcel of the godly life anyway. The last two, which very clearly point forward to the Christian view that the only blood we consume is that of Christ, are also culturally offensive to Jews.

In the end, James is saying that God welcomes Gentiles and wishes them to look to Christ, trusting Him in word and deed, trying to avoid giving offense to their Jewish neighbors. A good word for us 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.

Mark as an Oral Work

10/4/2021

10/4/21
Scholarly Reflections

Horsley, Richard A. "Oral and Written Aspects of the Emergence of the Gospel of Mark as Scripture." Oral Tradition 25:1 (2010), 93-114.

Horsley observes that numerous challenges exist in our common presuppositions which underlie much biblical scholarship. The way authors approached their work, a time of New Testament texts existing without being recognized as authoritative and the nature of the distance between Judaism and Christianity are all difficult topics worthy of study (Horsley 2010, 94). Horsley takes the Gospels in particular to be problematic due to their lack of rhetorical polish and erudition. He sees this as a likely problem in what he understands to be an adoption of the texts in the fourth or fifth centuries by ecclesial authorities.

By evaluating Mark as an oral work which became widely distributed and respected before being written down, Horsley thinks it may have been more acceptable to leaders (Horsley 2010, 95). Horsley takes this to be a more plausible scenario if we first recognize that print culture did not exist in the first century.

Horsley asserts that it is more appropriate to think of texts as functioning primarily in the memory of monks and scribes, rather than being primarily written documents (Horsley 2010, 96). To take this view moves the scholar away from the assumption of the Gospel as a text composed in writing by a person consulting other written texts. Horley cites numerous recent studies which suggest a more oral culture, especially in Roman Judea, than we have previously assumed (Horsley 2010, 97).

Mark's Gospel, with its frequent references to biblical texts, introduced by "it is written," suggests the existence of authoritative texts (Horsley 2010, 98). However, the quotation introduced normally seems to be quoted from memory. A similar pattern is present in the Didache.

Horsley also considers it important that Mark's Gospel is addressed to "ordinary people" (Horsley 2010, 99). This largely presupposes an oral environment. Copies of the Scripture would not have been readily available and could not be read by ordinary people. They would know the Scripture by means of those who spoke of God's word (Horsley 2010, 100).

In the culture, then, Horsley takes Mark to have been transmitted through oral performance, not through study of a written text (Horsley 2010, 101). This attitude is borne out through several statements of early Christians, who would seek out a speech, not a document, looking for authority.

It is important that a text which will be widely performed and come into common use must be particularly approachable by its audience (Horsley 2010, 104). Horsley sees this as the case in Mark's Gospel. The text refers to well known cultural events and stories. Jesus is readily seen as a parallel to other figures in Scripture, thus also a fulfillment of the areas where they come short (Horsley 2010, 105). The introductory and concluding statements signal a shift of an oral storytelling setting. The narrative also tends to progress using memorable triads of activity (Horsley 2010, 106). Concentric or chiastic elements also often serve as an aid to memory.

Horsley continues by outlining the narrative structure of Mark's Gospel in terms which illustrate how it could well be memorized for oral performance (Horsley 2010, 107). The steps and scenes are quite logical and memorable.

Horsley concludes that we need to reach behind our presuppositions, which build strongly on print technology, to find the oral model used (Horsley 2010, 109).

Luke 10:1-9 - Lectionary for St. Luke, Evangelist

9/30/2021

9/30/21
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.

In Luke 10, Jesus sends 72 people out, in pairs, to bring the good news of God's kingdom to the towns where Jesus himself would shortly go. According to the 2nd century historian Polycarp, Luke the evangelist was one of these people.

Though we don't know all the details, here's some of what we know. Jesus spoke of a plentiful harvest. In our Christian work, are there people around? They need to know of God's kingdom. We have no idea who will respond. Jesus also said the work could be difficult or dangerous. We also are like lambs among wolves. The 72 were to trust in God's provision. God raised up those who would care for them. He still does the same. Finally, Jesus sent his people to pray peace upon the places they visited. He gives his gifts through his people.

No matter who we are or where we go, Jesus can use us as messengers, preparing our generation for the coming of the Lord. He has never changed in his intent toward our neighbors.

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 Timothy 4:5-18 - Lectionary for St. Luke, Evangelist

9/29/2021

9/29/21
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.

I spoke with someone once who had retired from a long military career. Among other jobs he had filled, he had spent some time as a base commander. He said that was the loneliest time of his adult life. Nobody would talk to him though everyone saluted him.

In 2 Timothy 4:5-18 Paul expresses a similar idea. The apostle who everyone would look to as an example, who receives great honor in our generation, when he wrote to Timothy, had been deserted by all except Luke. If he were to be held up as an example, it would not be an example of victory, but of hardship. Maybe everyoe would salute him (doubtful), but certainly nobody was talking with him.

Christian workers often face this challenge, especially those who are in the pastoral office. While they are called to be steadfast in their work of evangelism, training, and passing the Christian faith to the next generation, it may be very difficult to get that next generation to speak with them. It seems everyone has walked away.

Would you like to do something great for your pastor? Be like Luke. Stay there. Remain in communication. Ask questions. Borrow a book (and read it). Grow in Christ.

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

Luke 10:17-20 - Lectionary for St. Michael and All Angels

9/23/2021

9/23/21
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.

Where do we get something to be glad of? A life of victorious power? defeat of our foes? The ability to do mighty works of service to God and His people? All these are temptations to the followers of Jesus in Luke 10:17-20. They have just seen God working wonders through them.

Jesus then points out that he himself saw the fall of Satan, a greater sign than the disciples would ever see. He gives his disciples authority, but they are not to rejoice in that.

The source of joy for the Christian is that his name is written down in heaven. Jesus has adopted all Christians. He has given them a new name and identity. This is the source of our rejoicing. It is the way we live in eternal bliss with our Lord.

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

Revelation 12:7-12 - Lectionary for St. Michael and All Angels

9/22/2021

9/22/21
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.

Revelation 12 describes a war of truly cosmic proportions. Here we are reminded not only of the power of God, which far exceeds the power of Satan, but we are also reminded that Satan is that same serpent who deceived the man and the woman in the garden. His demons are angels who have been stripped of their power and purity, attributes that rightly belong to God.

The battle between good and evil, God and Satan, is fierce. But it is never in question. In fact, God himself doesn't show up for the battle. Satan himself is a fallen angel. The angels who are not fallen can take care of it.

When God's salvation, power, and kingdom overcome Satan, the glory and praise belong to God. The evil which has befallen humanity is put to an end. God's people are vindicated. This is the certain future outcome.

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 9:9-13 - Lectionary for St. Matthew

9/16/2021

9/16/21
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 Gospel reading for St. Matthew takes us to the call of Matthew, also sometimes referred to as the tax collector Levi. After Jesus called Matthew, who followed him promptly, Jesus wound up dining with "many tax collectors and sinners" *Matthew 9:10, ESV). Apparently, at least in the estimation of the community, Matthew was part of a pretty shady society.

What do we learn about Jesus' character here? Two things strike me as particularly important. First, Jesus did call Matthew, who did follow Jesus. Jesus doesn't lave us in the condition we are in when we become aware of him. As Matthew left his career, which served as a strong temptation to criminal graft and greed, we also leave behind the things which would interfere with growth in the Christlike character of loving and serving our neighbors.

Second, Jesus is not afraid to come to even those our polite society would reject. In this instance, it is primarily people whose lives would be engaged in absuvie financial relationships. Does Jesus visit loan sharks, prostitutes, and drug dealers? Yes, he does. There is no kind of sinner who cannot receive his call, his correction, and his forgiveness.

Jesus calls sinners to follow him. This is the good news we all need, for we are all sinners. He is the one who will change us. 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.

Ephesians 4:7-16 - Lectionary for St. Matthew

9/15/2021

9/15/21
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.

Ephesians 4:7-16 pictures Christ's resurrection and ascension in two ways which tempt us to think contradict one another. In verse six we receive grace as a gift of God. In verse seven, Christ is pictured as the victorious general who has taken an army captive. how can we reconcile these two pictures?

First, the military picture. We easily recognize that Jesus, in his resurrection, was victorious over death, the age-old enemy of humanity. Jesus conquered death. What kind of captives would hetake?

Certainly the forces of death would not be the living, but the dead. Either they are dead in spirit or in body, or both. However, captives are not taken from amongthe dead, but the living. When Jesus (or anyone) takes prisoners, they are alive. How would Jesus do this?

Actually, we have no idea how he did it, except by our confession that he is stronger than death. But he did it, though we can't imagine how. By his resurrection, he captured the forces of death. In liberating them, he makes them alive.

This is the gift of God's grace. In place of the death we deserve, he gives us life. His victory over us, when we were dead in sin, leads to our life. This, too, is a gift of God. Jesus brings life.

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.

Oral Tradition Operating on the New Testament

9/13/2021

9/13/21
Scholarly Reflections

Horsley, Richard. "Oral Tradition in New Testament Studies." Oral Tradition 18:1 (2003), 34-36.

Horsley considers the field of New Testament scholarship to be focused on written composition of what is understood as the Word of God. He states that "oral tradition in the broader sense assumed in other fields poses a considerable threat to New Testament (Biblical) scholars" (Horsley 2003, 34). He then extrapolates that work done by New Testament scholars pertaining to oral tradition "is heavily derivative from work in other fields" (Horsley 2003, 34).

Recent work has suggested that literacy, even among Jews, was not widespread, so oral communication would have been of great importance (Horsley 2003, 34). Additionally, scholars are finding reason to believe that reading, reciting, and hearing were closely interconnected. Further, discoveries in the Dead Sea Scrolls indicate that written texts, even those considered authoritative, could develop in different versions within the same community (Horsley 2003, 35). Fourth, oral traditions may have developed into two threads, which "anthropologists would call 'great tradition' and 'little tradition'" (Horsley 2003, 35). A current parallel might be high art and folk art. Finally, Horsley considers that the speeches of Jesus as recorded were sample perfodqrmances which would be replicated but adapted for the particular use of the audience.

Horsley does not provide recommendations for New Testament scholarship, but his five areas mentioned surely can provide food for thought.

John 12:20-33 - Lectionary for Holy Cross Day

9/9/2021

9/9/21
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 Christian life is full of seeming contradictions. John 12:20-33 draws our attention to this paradoxical kind of life. When the Greeks want to see Jesus, his response suggests that they want to see a mighty and regal figure. Jesus says, in essence, he is going to be glorified, but that his glory won't match their expectations.

He takes up his place of glory through laying down his life. Like a seed being planted, he is cast to the ground and trampled on. But this matches Jesus' view of the victorious Christian life. In verse 25, the one who loves his life will lose it. The one who doesn't love his life gets to keep it forever! Jesus pulls his disciples into a world in which the glorious one is humble, the humble is exalted, and the one who guards his life and possessions might just lose them!

In verse 27, as Jesus approaches his time of glory, he is troubled. Yet he doesn't ask the Father to rescue him from the trouble to come. Instead, he affirms that, for your sake and my sake, he is willing to be laid low.

When Jesus is lifted up (on a cross to be killed), he draws all people to himself. His death intends to exalt all who believe on him. We, then, can lay our lives down and be exalted with him. We give our lives away and receive his matchless gifts.

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 Corinthians 1:18-25 - Lectionary for Holy Cross Day

9/8/2021

9/8/21
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.

Foolishness! Or something stated more forcefully and crudely by "the wise," "the scribes," or "the debater of this age" (1 Cor. 1:20, ESV). Christian teaching is openly mocked by many in our current American culture. Why is this? Should we become indignant and respond in kind, with hatred, mockery, and condescension?

1 Corinthians 1:18 says "the word of the cross is folly to those who are perishing" (ESV). So I suppose we should expect the average person to respond in this way. God's wisdom doesn't work in accord with the wisdom of an unbelieving world.

Those who are going to mock will mock. There is very little that a fair analysis of the reason behind Christian responses to a fallen world will accomplish. The mocker will always find a way to despise the Gospel.

For htis reason, what Paul pictures in 1 Corinthians 1 is more a proclamation than a persuasive argument. As a Christian, I will affirm the truth of the Gospel. I will hold to the message that Jesus, both God and man, lived a life without sin, laid it down in death, and willfully took it up again. The goal was for his perfect holiness to be applied to sinful humans by grace through faith in him. The New Testament uniformly describes this as both true and effective.

Is this a matter for debate or argument? No, according to verses 22-23, it is a prclamation of truth. Those who will believe become convinced and show themselves as partakers of eternal life. Those who reject are doing so to their grave danger.

The good news is that God is able to use His Gospel to save those who will hear and believe. Our prayer, then, is that God wil raise up many to believe his words of life.

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

The Sermon on the Mount and Literary Dependence

9/3/2021

9/3/21
Tour of Christian History

van de Sandt, Huub, & David Flusser. "Chapter 6: The Two Ways and the Sermon on the Mount." The Didache: Its Jewish Sources and Its Place in Early Judaism and Christianity. Minneapolis: Fortress Press, 2002, 193-237.

Van de Sandt and Flusser recognize that the Sermon on the Mount has some similarity to the Two Ways. In Matthew 7:13-14 we are presented with a way which leads to destruction and a way which leads to life (van de Sandt & Flusser 2002, 193). There are also numerous elements which the Sermon and the Two Ways have in common from an ethical perspective.

As they begin their analysis of the issue, van de Sandt and Flusser make it clear that there opinion is that Jesus had some intentions in his speech that would not be understood correctly by Matthew, and that "not every part of the Sermon can be traced back to the historical Jesus" (van de Sandt & Flusser 2002, 184). Their presupposition is that Q material contained a more accurate record, and was mostly adopted in Luke rather than Matthew (van de Sandt & Flusser 2002, 195). Van de Sandt and Flusser attempt to reconstruct the source material based on the premise that the Sermon on the Mount is a ring composition based on the Derekh Erets and Jewish Two Ways materials.

After a very brief introduction to the Sermon in Matthew 5:1, the sermon is introduced by the Beatitudes (5:3-12) and the comments on "salt" and "light" (5:13-16) (van de Sandt & Flusser 2002, 197). Van de Sandt and Flusser observe that this material is similar t o material in the Derekh Erets literature. The body of the sermon starts and ends with a reference to Law and Prophets. There are three paragraphs with similar structures, about charity, prayer, and fasting, then three additional clusters of ideas. There is then a Golden Rule statement (van de Sandt & Flusser 2002, 198).

While there is a clear parallel between Matthew 7:13-14 and Luke 13:23-24, van de Sandt and Flusser note that Matthwe develops his idea with materials they consider derived from the Two Ways (van de Sandt & Flusser 2002, 201). The vocabuluary and the either-or choices suggest material from elsewhere than Matthew' s normal source.

Van de Sandt and Flusser also find strong parallels between Matthew 5:17-48 and the Greek Two Ways 3:1-6 (van de Sandt & Flusser 2002, 204) One significant challenge in the passage is Jesus' repeated statements apparently overriding the Law, but his affirmation of the Law. Van de Sandt and Flusser resolve this tension with an appeal to multiple sources and layers of redaction (van de Sandt & Flusser 2002, 205). They do conclude that the apparent dispute Jesus has is not with theLaw, but with certain interpretations of it. The arguments used are typical of Jewish rabbinic debates (van de Sandt & Flusser 2002, 213). The antitheses, further seen to be derived from traditional teaching were possibly interjected here from another source (van de Sandt & Flusser 2002, 214). This applies particularly to those not found in Luke. Jesus' affirmation of the Law and his statement about "the least of these commandments" recalls the Jewish idea of some small sins leading to others which are more serious (van de Sandt & Flusser 2002, 220).

Van de Sandt and Flusser also consider particular parallels of Matthew 5:21-48 and Didache 3:2-6 (van de Sandt & Flusser 2002, 226). The various prohibitions are not only consistent in their ethic, but they are presented in a similar order (van de Sandt & Flusser 2002, 227). The lesser sins lead to the greater, so both are to be avoided.

A challenge which strikes van de Sandt and Flusser is the fact that the statements in Matthew which are apparently based on the Greek Two Ways add additional requirements. The rigorous attitude is a challenge (van de Sandt & Flusser 2002, 234). A rigorous attitude was also present among the hassidim, which suggests that Jesus, as Matthew protrays him, would not have been outside of normal bounds in his application of the Law.

Mark 6:14-29 - Lectionary for the Martyrdom of John the Baptist

8/26/2021

8/26/21
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.

Mark 6:14-29 gives us some of the details of Herod's execution of John the Baptist. It was a grisly event, on the occasion of Herod's birthday. And we can reasonably believe, based on verses 26 and 16 that Herod was genuinely sorry. Verse 20 says that Herod was perplexed by John's testimony but that he heard it willingly. After John's death, he even thought Jesus was doing miracles in John's power.

Herod was right, though he had the characters reversed. John's powerful testimony came from the power of Jesus. Herod had been hearing the truth of God, the words of life. This was precisely what he needed to hear.

What is our attitude when we are exposed to God's word? Like Herod, we might both fear and desire it. Like Herodias we might despise it. Or maybe, by the mercy of God, we will hear it, take heed, and trust that the Lord can use it to turn our hearts toward Him.

Jesus is the Lord of life. He is still the hope of the world. May we have grace to receive him gladly, knowing he is the one who can forgive our sin and bring us with him as heirs of the resurrection.

After this post, we'll take a brief break until Monday, September 6. The lectionary readings for feasts and festivals don't always align with weekly progress all that 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.

Romans 6:1-5 - Lectionary for the Martyrdom of John the Baptist

8/25/2021

8/25/21
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.

Jesus loves to forgive sin. Maybe you think that's great news. I do too. But why is it such a good thing? Theologian Michael Horton says frequently that the reason matters. Do we say, "Jesus loves to forgive and I love to sin, so it work out great!"?

The apostle Paul will have none of it. In Romans chapter six he uses probably the most forceful way there is in Greek to say that we don't continue in sin. He then reminds the Romans that as they believed in Crhist and were baptized they "died to sin" (v. 2). They were buried in baptism, which the Lutheran Reformers said was the equivalent of drowning the sinner.

Where does this break down? If we read ahead to Romans chapter seven Paul recognizes that even though he hates sin, he is still drawn to it. That old sinner Paul, though drowned in baptism, swims awfully well.

Let's be really clear. We don't drown anyone in baptism. The water is symbolic of drowning, and also of washing. But we do believe, with the historic church, that the water along with God's Word does have an effect. It delivers God's promise of forgiveness, and does it in a very concrete way, a way commanded by Jesus and affirmed by all Christian practice.

Have you been united with Christ in baptism? Then live as an heir of his resurrection. What, then, do we do when we realize our sin? We ask forgiveness and we strive again to live as his people, who have died to sin and live to righteousness.

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.