Category: New Testament - Wittenberg Door Campus Ministry

Ephesians 4:7, 11-16 - Lectionary for St. Thomas, Apostle (Dec. 21)

12/2/2020

12/2/20
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 readings are those for the Feast of St. Thomas, celebrated on December 21. Yes, I know we're pretty far ahead of December 21, but there's a big pile of holidays at the end of December and beginning of January, so we'll be behind before you know it.

Christ is the head of the Church, to whom all the rest is connected. In Ephesians 4 the apostle Paul speaks of grown-up Christianity, which realizes Christ is the head. He says this is "mature manhood (v. 13, ESV). And yes, women, that applies to you also. All humanity becomes mature and stable when connected firmly to Christ as the head.

What's the alternative, as far as Paul is concerned? In verse 14 he speaks of being a child as the alternative to manhood. What's wrong with that? Jesus even says we need to have childlike faith in him. He says to allow the little children to come to him so he can give them blessing. Being a child in Christ is a place of special honor and care.

The problem, as Paul sees it, is that the children in Christ are easily deceived. They are tossed around by doctrines. They can be taken in by human cunning and schemes. While having a basic Christian set of beliefs, the child in Christ can be led astray by false teaching. The adult in Christ can't be led astray. Where Christ the head leads, there the body will follow.

The apostolic teaching, in the hands of apostles, prophets, pastors and teachers is what builds us up into unity in Christ. It protects us from false teaching. It guards us from our foolish ideas. It shows us how to engage in the work of the ministry as we grow into the fullness of mature Christianity.

Our passage, then, urges us to seek out sound Christian teaching. Gather in the fellowship of Christians in local church services. Hold fast to the Word of God. Receive communion frequently and joyfully. Don't allow anything to separate you from the means of grace. Then we can all grow together 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.

Polycrates and John

12/2/2020

Wednesdays are for Bits and Pieces
12/2/20

Bauckham, Richard. “Chapter 17, Polycrates and Irenaeus on John." Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony.” Grand Rapids: Wm. B. Eerdmans, 2006, pp. 438-471.

Bauckham considers Polycrates of Ephesus as the second best source of information we have about the author of John's Gospel (Bauckham 2006, 438). His statement, quoted by Eusebius, to Bishop Victor of Rome, which is the only extant writing of Polycrates, defends the Asian practice of calculating the date of Easter. Polycrates lists a number of people, claiming them as relatives. He includes among them John the apostle, also identifying him as the one "who leaned back on the Lord's breast," thus being the Beloved Discipole from John 21:24 (Bauckham 2006, 442). Bauckham further takes Polycrates' reference to John as martys to indicate that Polycrates considered him to have borne witness as a prisoner at Patmos, thus being the author if Revelation as well (Bauckham 2006, 443). His argument, further, is that the chronology in John's Gospel is superior to that of the Synoptics, which could be taken to represent the death of Jesus as the day before the Passover (Bauckham 2006, 444).

Bauckham considers what Polycrates meant by his reference to John "wearing the high-priestly frontlet" (Bauckham 2006, 445). After a review of the priestly customs, including Josephus' description of the wearing of the high priestly crown, Bauckham concludes this is an unambiguous statement that John served as high priest in the temple at some point. He provides several possible theories, among them that the John from Acts 4:6 is the son of Annas, the Beloved Disciple, and also the one referred to as Theophilus (Bauckham 2006, 449-451). This would, of course, require him not to be the son of Zebedee (Bauckham 2006, 452).

Irenaeus, cited in Eusebius, speaks of John the Evangelist in terms of the Beloved Disciple who leaned back on the breast of Jesus (Bauckham 2006, 454). Bauckham notes that Irenaeus, from Smyrna, was doubtless familiar with the views of the church in Ephesus, and that he had also learned from Polycarp before moving to Lyons, around 177 or 178. Bauckham observes that Irenaeus does tie his knowledge of Jesus to a chain of eyewitnesses - John to Polycarp to himself. The question of whether this John was the Son of Zebedee remains, however. Bauckham sums it up by saying, "What is revealing in itself is how difficult it is to find conclusive evidence one way or the other" (Bauckham 2006, 458).

Irenaeus does specifically refer to John the son of Zebedee five times, tying him "to his role in the Synoptic Gospels and Acts" and relating him closely with Peter and James (Bauckham 2006, 458). Bauckham does not find Irenaeus specifically equating the son of Zebedee with the Beloved Disciple. He further recognizes that early authors, including Irenaeus, will list people other than the Twelve as apostles (Bauckham 2006, 462).

Bauckham does find two apocryphal works which specifically identify the son of Zebedee as the author of the Gospel (Bauckham 2006, 463). The works are normally dated in the mid to late second century. Neither shows great familiarity with the traditions around Ephesus (Bauckham 2006, 464). Bauckham observes that Justin Martyr and Clement of Alexandria would serve as likely witnesses to the topic. However, their comments are not very hlepful (Bauckham 2006, 466-467).

John 1:35-42a - Lectionary for St. Andrew - November 30

11/26/2020

11/26/20
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.

John 1:35-42 introduces us to Andrew, whose day we recognize on November 30. It's a surprisingly understated introduction. Really, John the Baptist is introducing Jesus. Two of John's disciples, given no name at first, start following Jesus. Eventually, in verse 40, we learn that one of the two is Andrew.

Andrew is the brother of Simon Peter, who, of course, is far more prominent in Scripture. Yet we notice that Simon Peter is introduced to Jesus by his very persuasive brother. Andrew tells Peter that they have found the Messiah. He brings his brother to Jesus. It almost seems forcible, though Peter is not generally a person to be forced into anything.

What is this powerful claim that Andrew uses on his brother? It is a claim to have found the Messiah, the one anointed of God, the one who will deliver Israel from bondage.

What troubles do we face? There is a Messiah, Jesus, who has come to rescue his people. What fears do we have? There is no place for fear in Christ. Are we aware of our failings, called "sin" in the Bible, and our need to be reconciled? Jesus is the Lamb of God, who takes away the sin of the world. He serves as the sacrifice, dying in our place.

While we meet Andrew and remember him with joy, we also remember that his work was to direct others to Jesus. He found the Messiah. Our prayer is always that we should continue in the work which he began, as the first of the disciples, by introducing others to Jesus.

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

Our Father

11/26/2020

Thursdays are for the New Testament
11/26/20

Gibbs, Jeffrey A. “Matthew 6:5-15: Prayer." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 314-347.

Gibbs observes a switching between second person singular and plural throughout Matthew 6:1-7:6. He theorizes that it may have been a purposeful way to make it clear that Jesus' teaching is for each disciple and for all disciples (Gibbs 2006, 314).

The word regularly translated as "daily" in Matthew 6:11 is not known in Greek literature prior to 6:11 and Luke 11:3. Gibbs traces the etymology briefly and concludes the word may have implications about a time drawing near, such as, "for the next day" (Gibbs 2006, 316).

Gibbs notes that Jesus' teaching on prayer in Matthew 6:5-6 points, first and foremost, to the need for prayer to be addressed to God, without intent to impress other people. It is simple and direct, well done in private, with God alone as the witness (Gibbs 2006, 319).

The prayer of Matthew 6:9-13, normally called "the Lord's prayer" or the "Our Father" is foundational in Christian piety. Gibbs observes that Jesus' words "pray indeed like this" in 6:9 show the prayer as a guide for our prayers (Gibbs 2006, 320-321). He makes rather extended comments on this prayer.

The introduction of the Lord's Prayer addresses God as "our Father." Gibbs sees this as an indicator that Christians understand themselves as part of a plurality, and that the relationship to God is that of a father and children (Gibbs 2006, 322).

The first three petitions of the Lord's Prayer are parallel in meaning and form (Gibbs 2006, 324). They lead together to the end of Matthew 6:10. Here the prayer is that all these things - the name being hallowed, the kingdom coming, and the will being done - should be here on earth as well as in heaven (Gibbs 2006, 325). Gibbs finds this to speak agains the often overly introspective ideas that Christianity is "just for me." We pray God would work in the whole world (Gibbs 2006, 326). Gibbs goes on to make specific comments about each of the petitions. Each of the first three petitions are that God would accomplish what is already true about himself. The application to the world is not complete, but does go on all the time. In the end, God's name will be known as holy, his realm will be established, and his will accomplished beyond question.

Gibbs finds Matthew 6:11-13 to have a structural unity separate from verses 9-10. For this reason he considers this a separate division of the prayer (Gibbs 2006, 330). The first person plural pronouns are used. The petitions are addressed in the second person rather than the third person imperatives used for the first three petitions (Gibbs 2006, 331).

In Matthew 6:11, the petition that God would supply our bread contains a challenging word, normally translated as "daily." Gibbs notes that the word does not appear except in Matthew 6:11, Luke 11:3, and texts which are influenced by those verses (Gibbs 2006, 331). The word appears to be a relative of a verb meaning "to come near." Interpreters are divided about whether the word is to be taken eschatologically or not. In other words, while some consider the passage a plea for the provision at the end of the world to come, others simply see it as a call for daily needs (Gibbs 2006, 332). Gibbs considers it to be the latter, largely due to the shift of emphasis after the first three petitions (Gibbs 2006, 334).

The fifth petition, asking that God would forgive our sins, would be a potential source of fear. However, the use of a perfect tense verb, "we forgave," suggests that Christians, who would pray this prayer, are people who have already forgiven others. They can have a confidence that God forgives them as well (Gibbs 2006, 335). Gibbs is clear that humans may need to forgive many times as hard feelings about past wrongs arise. The difference between finding forgiveness difficult and being unwilling to forgive is significant. The Christian who is willing to forgive shows God's forgiveness (Gibbs 2006, 336).

Speaking of Matthew 6:13, the sixth petition of the Lord's Prayer, Gibbs suggests that most commentators avoid speaking about what "lead us not into temptation" might mean (Gibbs 2006, 337). The word "temptation" is always used negatively in Matthew, never simply implying a test of faithfulenss (Gibbs 2006, 338). The verb for leading does not seem to be used to say"do not allow us to be brought into temptation." Gibbs concludes that the petition asks God not to tempt us to evil (Gibbs 2006, 339).

A related question is whether the sixth and seventh petitions should be read as one, as Luther does (Gibbs 2006, 339). The structure of the passage could suggest this, as there is no "and" before the "deliver us from evil." If that is the case, we see a very common form of petition, found many times in Scripture. We ask that a negative should not happen but tha the positive should (Gibbs 2006, 340). Gibbs illustrates this as a very common structure.

The Christian life does have trials and temptations. Gibbs acknowledges this. Yet he says the Christian, praying as taught by the Lord, endures those temptations (Gibbs 2006, 344). Gibbs closes this section of his commentary with an exhortation to teach and pray this prayer carefully and faithfully.

Romans 10:8b-18 - Lectionary for St. Andrew - November 30

11/25/2020

11/25/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

There is no distinction. All who call on the Lord Jesus will be saved. It doesn't matter if you are Jew or Greek, male or female, slave or free. It doesn't matter if you are healthy, wealthy, beautiful, or intelligent. It doesn't even matter if none of the last four descriptors fits you. The Gospel is summed up in Romans 10 as the good news that Jesus saves those who call on him. It's as simple as that!

If this good news is the good news the whole world is waiting for, there's one more important element, which is brought up in Romans 10. It's a little bit of a chain of events.

Calling on Jesus does no good if we don't believe Jesus. If we call on him so as to curse or grumble, we are not calling on him as the savior.

Nobody is going to believe Jesus without knowing about him.

Nobody is going to know about Jesus without someone preaching. The Bible doesn't expect that reading a message about Jesus will be the normal way of coming to faith. It has no expectation that handing a person a copy of the Bible will convert that person. Rather, we speak about who Jesus is, how he is God incarnate, and what he has done, how he took our sins upon himself so as to suffer and die and thus satisfy the wrath of God against sin. The message goes out verbally, normally through speaking, though that speaking may well be informed and illustrated with a print resource, like a copy of the Bible. But the work of proclaiming the truth orally is very important.

The final step of Paul's argument here is that the person who is going to preach needs to be sent. The pattern of the New Testament is that teachers and preachers would be sent out by the elders of a church congregation or by other teachers and preachers, especially by the apostles.

The Christian evangelist has the best news in the world. This message is delivered by someone who is sent with the Gospel, by people who can assure the message is accurate, and who can arrange some form of spiritual care for all who believe. In this way we can work toward the goal of bringing the Gospel to the whole world.

Everyone who believes. It's a promise of God. Maybe some of my readers will be among those evangelists sent out with the Gospel to bring people to faith 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.

Son of Zebedee or Some Other John?

11/25/2020

Wednesdays are for Bits and Pieces
11/25/20

Bauckham, Richard. “Chapter 16, Papias on John." Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony.” Grand Rapids: Wm. B. Eerdmans, 2006, pp. 412-437.

Bauckham clarifies what he has suggested in prior chapters, that the "Beloved Discipole" may well be seen as a disciple who is not one of the Twelve, not John the son of Zebedee (Bauckham 2006, 412). Bauckham does not go into great detail of his views. However, he notes that the Synoptic Gospels come from what is an authoritative tradition (Bauckham 2006, 4313). The Gospel of John does not list the Twelve and does not speak of the inner circle of Jesus' disciples, recognized in the Synoptics as Peter, James, and John. The cast of characters is rather different, suggesting a significantly different perspective (Bauckham 2006, 414).

It is important to Bauckham to seek an identity of the author because ot the historical fact that the Fourth Gospel was very early associated with the name of John (Bauckham 2006, 415). Yet the name John was very common in Palestine at the time when the Gospel would have first circulated. It is not immediately clear that John, son of Zebedee, is the person associated with the Gospel. Bauckham contends that the evidence ascribed to Papias, whose actual statements are not preserved, may well point to a different individual, "John the Elder" (Bauckham 2006, 416).

Papias' list of disciples introduces the first six "in the order in which these characters first appear in the Gospel of John" Bauckham 2006, 416).417). He does not identify the anonymous disciple from John 1:35-39 as John. He may, however, be identifying the two anonymous disciples as Aristion and John the Elder Bauckham 2006, 416).419). This suggests that John the Elder is not a son of Zebedee. The question remains whether John the son of Zebedee died at an early time or survived much longer than the other disciples Bauckham 2006, 416).420). Bauckham notes that Irenaeus refers to "elders" as "the generation of Asiatic Christian leaders who had not themselves been disciples of Jesus but had known those who were" Bauckham 2006, 416).421). If this is the case, it is quite possible that Papias would have used "John the Elder" as a means of distinguishing him from "John son of Zebedee."

Bauckham does consider it interesting that Papias created lists of disciples from the narrative in John's Gospel. This indicates a high regard for that particular Gospel account Bauckham 2006, 416).423). We do not have any specific statements about John's Gospel in Papias, but he does seem to make his comments on Matthew and Mark with a presupposition they are compared to something else, presumably John. Bauckham observes that there was an apparent difference of opinion between Papias and Eusebius, who endorsed Papias' idea that Revelation was written by "John the Elder" but did not quote Papias about the Gospel. Bauckham's suggestion is that Eusebius wanted to affirm the Gospel as written by (the reliable) "son of Zebedee" and Revelation by (the unreliable) "John the Elder" Bauckham 2006, 416).425).

The Muratorian Canon preserves some comments on John's Gospel. Bauckham finds it to say, as does Papias, that the order of events is carefully arranged and that it is an eyewitness account Bauckham 2006, 416).427). Bauckham considers this statement of the Muratorian Canon to be dependeont on Papias Bauckham 2006, 416).428). Of note is the statement that John was urged to write by "fellow disciples and bishops" including Andrew, "one of the apostles." Bauckham considers it significant that John is not denoted here as an apostle Bauckham 2006, 416).429). However, Papias rarely uses the word "apostle."

The question remains open. It is entirely possible that the son of Zebedee long outlived other apostles. It is also possible that some other John may have been the Beloved Disciple.

Bauckham adds an appendix to this chapter, discussing the possibility that Papias is Eusebius' source for Hist. Eccl. 3:24.5-13. It is clear here that Eusebius is using some sort of source material, but Eusebius does not identify his source. He also does not make the distinction between source material and his own comments clear Bauckham 2006, 416).433). In any case, the idea of Eusebius' dependence on Papias for this is inconclusive and does not further our understanding of the nature of eyewitness testimony in any concrete manner Bauckham 2006, 416).436-437).

Matthew 25:1-13 - Lectionary for the Last Sunday of the Church year

11/19/2020

11/19/20
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 from Matthew 25:1-13 is often used to focus on the "foolish virgins" as opposed to the "wise virgins." I'd like to take us a slightly different direction. It is clear, I think, from the context, that Jesus is comparing the kingdom of God to this situation. The bridegroom represents God, and specifically God the Son, coming to claim his bride, which would be the Church, all who believe that he has redeemed them. The virgins, then, would be us humans waiting for his coming.

The actual arrival of the wedding party for their parade and reception is unpredictable. There are all sorts of things that can happen, even today, between a marriage ceremony and the arrival of the groom and his new wife at the reception site. Meanwhile, everyone waits.

How do we Christians prepare for the wait? How are we getting ready for the unpredictable time? In the parable, everyone becomes sleepy. This makes perfect sense and there is no guilt associated with it. If you go to a wedding in the afternoon and the reception doesn't get started until 3 a.m., you'll be sleepy. Take a nap! You'll know when it's time for the reception.

The critical issue is that some were prepared for the wait and some were not. It's likely that this parable describes some sort of a torchlight procession, not something using a lamp with a wick. The person who is prepared with a torch may have a knife or scissors to trim the cloth at the end of the torch. Possibly someone would have some additional fabric just in case the torch starts to fall apart. There will be a way of lighting the torch, since you can't always get a light from someone else. And you'll have a jar with some oil in it. You get the torch ready, stick it into the oil until it can wick up a good bit, and then you set the torch on fire for the procession.

The people who came without making necessary provisions were simply ignoring a reality that they could have predicted. They are assuming that someone else will take care of them.

The people who prepare for the procession understand that they need to consider reasonably all the likely scenarios. The Christian who is waiting for the return of Christ knows that it could be instant. It could also be a very long time. We live as those who have an eager expectation. But at the same time, we develop our career, we care for our family, we invest for the future, and we make sure that we are able to do some good for those around us. After all, Christ's coming might not be while our generation is alive. We prepare. But we continue to wait eagerly. Our Lord is certainly coming. We keep the resources ready. Faith, hope, and love.

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.

Not Like the Hypocrites

11/19/2020

Thursdays are for the New Testament
11/19/20

Gibbs, Jeffrey A. “Matthew 6:1-4: Alms." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 309-313.

Gibbs notes that Matthew 6:1-7:6 "contains a remarkable alternation of eight present imperatives and twenty-four aorist stem imperatives" (Gibbs 2006, 309). The specific reason or interpretation indicated is not altogether clear, but Gibbs does observe the present imperatives here normally introduce new ideas, while the ideas are expanded upon by the aorist imperatives.

In Matthew 6:2, the identity of a hypocrite bears examination. Gibbs says, "The first-century denotation of the term 'hypocrite' does not necessarily include purposeful feigning of false motives. Someone can be a hypocrite without knowing it" (Gibbs 2006, 310-311).

This second part of the Sermon on the Mount shifts our attention from the application of Torah to the motivation of acts of piety (Gibbs 2006, 312). Gibbs observes that 6:1 introduces the entire unit, which is a triad, each following the same pattern. The pattern, broken when Jesus moves to the Lord's Prayer, makes that deviation all the more striking (Gibbs 2006, 313).

1 Thessalonians 5:1-11 - Lectionary for the Last Sunday of the Church Year

11/18/2020

11/18/20
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.

Many in our secularized culture suggest that Christians, the kind of Christians who take the things of historic Christianity seriously and find them relevant for every day of their lives, are out of touch with reality, burying their heads in the sand, foolish and stupid. This attitude bothers me in particular, since I am one of those Christians and I think I have a pretty good grasp on reality. I know many thoughtful Christians who look at the world around them, analyze it carefully, and connect the dots between theoretical theology and how they live their lives in society.

The apostle Paul, speaking to the Thessalonians, says that they are not wandering around in the dark. They know the truth, including much of what is going to come to pass in the last days. They are not to be deceived.

What kind of deception do the Thessalonians face? In 1 Thessalonians 5:3, it is much like the deception we can read about or hear about every day. "There is peace and security." Yet meanwhile peace has been redefined as what happens when we engage in revolutionary activity. Security is to be found in submission to the supposedly enlightened secularism which denies any validity to any religious or otherwise traditional points of view.

There is no peace to be found in revolt. There is no security to be found in throwing off tradition, discipline, and reason. The idea is sheer folly. Paul later compares the view of those who would deceive the Thessalonians to robbery, to blindness, sleep, and drunkenness. The trajectory leads to the wrath of God.

How does the Christian live? We have our eyes open to the claims of the Gospel - that Jesus has been able to take care of our very real, very deadly, problem of sin. He has taken it on himself, being put to death. He, the innocent one, gave himself for us, the guilty ones, and endured the wrath of God against our sin. He then rose from the dead and is seated in the heavenly realms, planning to come back and claim his people to himself at the time known only to God.

Those are radical claims. They say that peace will only be found through trusting in God's work on our behalf, not in our own work. They say that security is something we could never create and that we would bungle if we tried it on our own.

Counter to the life of our world, then, we walk with one eye on the place we are and one eye on God's merciful provision of life for us. We live as creatures of the light, even in a dark and trying world. We dress ourselves in faith, love, and the hope of salvation. There is our security. There is our peace.

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 Elusive Beloved Disciple

11/18/2020

Wednesdays are for Bits and Pieces
11/18/20

Bauckham, Richard. “Chapter 15, The Witness of the Beloved Disciple." Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony.” Grand Rapids: Wm. B. Eerdmans, 2006, pp. 384-411.

Bauckham recalls for his readers the overall thrust of the book, that in the ancient world the most accepted historical writing was done by people who were personally involved in the events. This would explain the specific claims in the Fourth Gospel of the author as an authoritative eyewitness (Bauckham 2006, 385). Even as he reminds us of this fact, Bauckham is clear that the term "eyewitness" did not evoke the same ideas to a Greek audience as it does in English. The English almost always has legal connotations while the Greek does not (Bauckham 2006, 386). Though Bauckham does admit to a lawsuit metaphor in the Fourth Gospel, the Beloved Disciple is not on trial and is not at all the only one bearing testimony (Bauckham 2006, 387). Bauckham notes that in this respect Luke-Acts has a strong similarity to the Fourth Gospel. It is important that eyewitnesses be identified as a means of rightly preserving knowledge of the historic events (Bauckham 2006, 389).

Bauckham identifies the literary inclusio of the Beloved Disciple in some detail, finding subtle parallels between "the anonymous disciple in 1:35-40 and the Beloved Disciple in chapter 21" (Bauckham 2006, 391). Both passages feature two unnamed disciples and a move to follow Jesus, then one remaining with Jesus.

The Beloved Disciple plays a role in the Fourth Gospel, but appears relatively rarely, and is consistently referred to in the third person (Bauckham 2006, 393). Bauckham considers the third person references, typical in antiquity, as a means not of portraying objectivity but of avoiding distraction. A first person reference may make the reader want to identify with the author rather than with the events (Bauckham 2006, 394). The Beloved Disciple remains a figure clearly interested in the events and narrative. However, he does not appear to Bauckham as an "ideal" disciple (Bauckham 2006, 395). He does have a distinctive role, and, in some ways, is portrayed as superior to Peter. However, the detail that surfaces the most is his intimate knowledge and understanding of Jesus (Bauckham 2006, 397). Bauckham sums the distinction up by describing the difference between Peter and John. "The Beloved Disciple is better qualifeid to be the author of a Gospel, but he is not better qualified to be the chief undershepherd of Jesus' sheep, which is Peter's mode of discipleship" (Bauckham 2006, 400).

Though John's Gospel actually states the presence of the Beloved Disciple relatively few times, Bauckham considers that his presence was very common. It is not uncommon for writers of primarily eyewitness testimony to also describe events at which they were not present but for which they have reliable information (Bauckham 2006, 402). Bauckham notes that the Fourth Gospel does not list the Twelve in the same way as the Synoptics. It also tends to focus on different named characters. This further solidifies the idea that it is the testimony of an eyewitness who is recording some different events than those in the Synoptic accounts (Bauckham 2006, 403). Furthermore, the assertions of seeing God's glory (1:14 etc.) suggest an understanding of who Jesus is and what he is doing (Bauckham 2006, 404).

Bauckham asks why the Fourth Gospel does not identify the Beloved Disciple as witness and author until the end of the Gospel. Bauckham observes that he may ntot have been one of the prominent members of the Twelve as listed in the Synoptics (Bauckham 2006, 407). There is no list of the Twelve in the Fourth Gospel. Bauckham next asks whether we can tell if the Fourth Gospel was actually written by the Beloved Disciple. He considers that the very fact that it claims to be written by someone relatively obscure is a strong argument in favor of authenticity (Bauckham 2006, 409). Further, the fact that the work is a relatively carefully polished work of historiography suggests the author was, in fact, an eyewitness to the events (Bauckham 2006, 410).

Matthew 22:15-22 - Lectionary for Trinity 23

11/12/2020

11/12/20
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 this week, from Matthew 22:15-22, is often misused. I've had this cited even for tax evasion. After all, money in the United States says, "In God We Trust." It belongs to God, right?

Of course, currency here also is issued by the United States Treasury, so you could argue it belongs to them.

When we give the government what is rightly theirs and give God what is rightly His, we are speaking about much more than money. Lutheran theology speaks of two realms, a civil and a churchly realm, both of which are under God's gracious rule. Those realms interact with one another to some extent, but when they are mixed and taken beyond their natural boundaries, all sorts of confusion breaks loose.

In the civil realm, the basic paradigm is that of law. There are rules and essentially those rules are enforced through penalties. If we don't pay the electric bill, the lights are turned out. If we fill out the appropriate permit form, we can have the parade through town. If not, the police can stop us and we can be fined. It's very simple.

In the churchly realm, the paradigm is run by the gospel. It's based on confession and forgiveness. God is working through forgiveness to bring life and salvation.

We should not be confused. The church as an organization lives within the civil realm. The fire code does apply to the church building. But that is the work of the civil realm.

Give to God what is God's. In the churchly realm, count on salvation by grace through faith. Repentance, forgiveness, and restoration are the governing factors. We let God work in His way in that realm. God is also the Lord over the civil order. But he has delegated earthly leaders to operate the civil state. We give the appropriate respect and regard to that order as well. They realms work differently from each other. But they both serve their functions. Both are valuable. Both are good by nature, as God's creation for our good.

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.

Love Your Enemies

11/12/2020

Thursdays are for the New Testament
11/12/20

Gibbs, Jeffrey A. “Matthew 5:43-48: On Love." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 304-308.

Commenting on Matthew 5:43, Gibbs points out that Jesus is specifically not quoting the Old Testament. The only use of the verb form here in the Old TEstament is Leviticus 19:17, which says not to hate your brother (Gibbs 2006, 304). Gibbs concludes that Jesus is citing some teaching found in 1st century Judaism. Jesus' contrasting command, to love your enemies, is clearly something which goes against virtually all of our sensibilities (Gibbs 2006, 305). Gibbs also observes the purpose of this love, that it shows the relationship to the loving Father in heaven. It further shows a sign of Jesus, who loves his enemies and gives himself for them.

The reality of hatred is clear in the Scripture. Gibbs notes that it is rightly directed toward evil, though we are never commanded to hate our enemies (Gibbs 2006, 306). There are, of course, many statements affirming that the wicked hate God and His people. Counter to this, Jesus commands his disciples to love and pray for others. Verse 48 "follows from Jesus' earlier commands to love the enemy, since the Father willingly does good to all" (Gibbs 2006, 307). In this, it shows love for others as the sign of maturity, being like God.

Philippians 3:17-21 - Lectionary for Trinity 23

11/11/2020

11/11/20
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 Epistle passage from Philippians chapter three makes a sharp distinction between Christ's people and Christ's enemies. What of the enemies of Christ? In verse 19 the end result is destruction. They follow a god called their "belly" in the Scripture. They are obedient to their appetites. they glory in things that are shameful. Their outlook is earthly.

We may have some very good appetites. Those are healthy. God created people with appetites and desires. It's significant that Paul here speaks of the belly, rather than sexual desires. Everyone wants food and drink. It's perfectly normal and healthy. But the earthly person sees that as the end goal. Food and drink as an end goal is acutely temporal. We use up our calories and our liquids in a matter of hours.

If we have only an earthly hope, it is a hope which will perish. In contrast to those who have a hope that perishes, which ends in destruction, the Christian has a hope in the resurrected Lord Jesus, who will never perish. Jesus intends to transform us to be like him, the eternal and resurrected one. This is a hope that will never pass away. It is eternal.

While we are in this earthly body, we certainly use earthly provisions. But our hope is in eternity. We look to the risen Christ, our forerunner, our hope of resurrection. He is able to care for us forever. This is the hope of 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.

John's Gospel - Claims of Eyewitness Testimony

11/11/2020

Wednesdays are for Bits and Pieces
11/11/20

Bauckham, Richard. “Chapter 14, The Gospel of John as Eyewitness Testimony” Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony.” Grand Rapids: Wm. B. Eerdmans, 2006, pp. 358-383.

The Gospel of John claims to be written by an eyewitness. Bauckham observes that most historical scholars understood the claim to say the text was written by “the disciple Jesus loved” (Bauckham 2006, 358). Recent scholarship has questioned this idea, saying it is possible that the word “to write” can also mean “cause to write.” Bauckham grants that the verg graphein can easily include dedication, but that the understanding is that the person who dictates also claims responsibility for the message (Bauckham 2006, 359). However, Bauckham illustrates the view being re-tooled to say that the claim of authorship in John 21:24-25 cannot mean more than that the “beloved disciple” had some spiritual connection with the ideas (Bauckham 2006, 360). He observes that this reinterpretation has no supporting evidence. Graphein is never clearly used for a more distant connection than that of dictating a text to a scribe (Bauckham 2006, 361). Bauckham goes on to say that “John 21:24 means that the Beloved Disciple composed the Gospel, whether or not he wielded the pen” (Bauckham 2006, 362).

The end of John’s Gospel has an interesting structure. Bauckham sees it as a purposeful construction, with 20:30-31 and 21:24-25 bracketing the text indicating it as an epilogue (Bauckham 2006, 364). This balances the prologue of 1:1-18. Bauckham further notes that the prologue contains 496 syllables, while the epilogue contains 496 words. He describes in brief the interest which the number 496 may have borne, then also observes the difference between syllables and words, “because the Prologue is a poetic composition whereas the Epilogue is a narrative” (Bauckham 2006, 365). Furthermore, he observes that 20:30-31 and 21:24-25 each consist of 43 words, which express parallel ideas. The conclusion as a whole also has two stages, which show parallelism in ideas. Bauckham takes this to indicate the difference between the temporal works described and the eschatological events yet to come, while still emphasizing the eyewitness nature of the Beloved Disciple and the ongoing presence of Christ (Bauckham 2006, 368).

Bauckham considers various interpretations of the word “we” where John 21:24 says, “we know” the testimony is true. Of all the possibilities, he considers the most likely to be a reference by the author to himself. The plural usage is explained by Bauckham. “Ancient writers of Greek seem to have slipped easily from first person plural to first person singular or vice versa when speaking of themselves” (Bauckham 2006, 370).

Bauckham goes on to describe the use of the first person plural to indicate authoritative testimony. In 1923 Adolf von Harnack identified the first person plural in John’s writings to be used as a claim to authority (Bauckham 2006, 371). This idea has been expanded by a few authors but has not been developed to a great extent. Bauckham identifies the different ways “we” can be used (other than to identify plurality), then he considers the usage in several Johannine passages. In sum, he finds that the “we” is normally substituted for “I” when the speaker is asserting the authoritative nature of his testimony (Bauckham 2006, 372-381 passim). Bauckham closes the chapter by observing that John’s quote of Isaiah 53:1 (John 12:38) uses the text, containing the first person plural, as a statement of authoritative testimony (Bauckham 2006, 383).

Matthew 18:21-35 - Lectionary for Trinity 22

11/5/2020

11/5/20
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.

How much are we to forgive our brother? I think it's really interesting that Peter asks this question in Matthew 18:21. It seems almost as if he is trying to justify himself. And we can easily imagine Peter flying off the handle in exasperation. He's one of those outgoing people whose reactions are often over the top.

Jesus' illustration is of two situations of forgiveness, both financial situations. In the first, the person in question owes a phenomenal sum of money. Ten thousand talents would be more money than any individual would be likely to have at any time. To be the master of a servant who is in charge of such a sum of money one would likely be a king or a top military advisor. One talent was typically enough money to outfit a ship of war with approximately three hundred personnel for a month. Ten thousand is simply a virtually unimaginable sum of money.

What's the appropriate response? Someone who has somehow managed to make such a sum of money disappear deserves severe punishment. The master, seeing his servant beg for forgiveness does the unimaginable and forgives him.

The servant then confronts someone who owes him money. In this case it is a hundred denarii. Some Bible versions take this lightly. It's about three months' worth of wages. That's a lot of money. To collect the debt, he begins shaking down the debtor, beating him up. He finally throws him into prison. This is not a move of forgiveness.

What does the master do? Hearing about the first servant's unforgiveness, he delivers him into jail as well.

We need to ask ourselves what God, our heavenly Father, has forgiven in us. He has forgiven us a debt that we could never pay. We need to be that forgiving to those who have trespassed against us. This is the answer Jesus gives Peter. How many times do you forgive your brother? As many times as he needs it. This is doing the works of God who is the forgiving 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.

Revenge

11/5/2020

Thursdays are for the New Testament
11/5/20

Gibbs, Jeffrey A. “Matthew 5:38-42: On Revenge." Matthew 1:1-11:1. St. Louis: Concordia Publishing House, 2006, pp. 297-300.

In Matthew 5:38, Gibbs notes that the use of the preposition ἀντί with the genitive is shown to regularly mean "in exchange for." The quotation Jesus makes is from Exodus 21:24, Leviticus 24:20, and Deuteronomy 19:21, word for word, except for the added "and." (Gibbs 2006, 301).

Verse 39 is somewhat more complex. Gibbs notes that some have attempted to make the dative "evil" a dative of means, thus allowing, "not to resist by evil means." However, Gibbs finds the use of the verb typically includes a direct object in the ddative case, no less than 47 times in the Septuagint and the New Testament. Therefore, Gibbs considers "evil" to be the direct object here (Gibbs 2006, 301).

Gibbs observes that Jesus' teaching in Matthew 5:38-42 is about "the true divine intent of the Torah" (Gibbs 2006, 302). Rather than keeping track of instances of evil so as to gain retribution, we do good. Gibbs cites Kleinig's commetary on Leviticus showing that the Israelite law of retribution was particularly intended to put limits on retribution. Jesus' teaching is that we self-limit the use of retaliation. Gibbs illustrates this by the life and sacrifice of Jesus (Gibbs 2006, 303).

Philippians 1:3-11 - Lectionary for Trinity 22

11/4/2020

11/4/20
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 Philippians chapter one the apostle gives thanks for the church in Philippi. He is sure, according to verse six, that "he who began a good work in you will bring it to completion at the day of Jesus Christ" (Philippians 1:6, ESV). The work of God in Christ, redeeming us and keeping us safe in His hands to eternal life, is a certain thing. God promises that he is able to take care of his people, even until the last day. No matter what may interrup them, they can be secure in Christ.

Where are we tempted to find our security? In money? In family? In shows of respect? In a fulfilling career? All these, though they are good things, will fall short of eternal fulfillment.

Our security is found in Christ. He is the one who began the work of the Spirit in us. He is the one who can bring it to completion. He is the one who guards us every step of the way in between.

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 4:46-54 - Lectionary for Trinity 21

10/29/2020

10/29/20
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.

Personal presence is very important to us humans. I fear we are forgetting its importance in these days of a virtual presence, text messages, emails, and social media messages. In John 4:46-54, the official from Capernaum does something very human. He goes to Jesus, in person, face to face, to ask him for mercy. The official's son is sick and dying. Will Jesus come and heal him?

Not only is the encounter in person, but he asks Jesus to come in person and bring healing. This kind of face to face encounter is deeply human. It's how we are made to work.

Jesus deviates a little bit from his usual pattern here. Rather than going with the official, he simply tells the official that his son will live. The man takes Jesus at his word and goes home, only to be met on the way by servants who say the son became better at the time Jesus said he would live.

We learn several important things from this encounter. First, as we expected, Jesus is able to heal people without actually being physically present there in the room. Jesus' word is powerful. He created heavens and the earth, and filled the earth with His Word. He can certainly speak to our needs and take care of them. A second thing we learn from this encounter is that Jesus receives people who come to ask him for mercy on behalf of others. We can all approach the throne of grace, trusting that Jesus will show grace and mercy.

This passage also teaches us something about Christian care. When possible, instead of settling for a text, an email, a social media message, or even a phone call, visit with one another in person, face to face. Bring the love of God in Christ to people you can see and hear and who can see and hear you. Love and serve your neighbor in the presene of your neighbor. Especially in a society that has been rocked by illness and isolation, we need to exemplify the God who is near. Thanks be to God for coming to be with 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.

Making Promises

10/29/2020

Thursdays are for the New Testament
10/29/20

Gibbs, Jeffrey A. “Matthew 5:33-37: On Oaths." St. Louis: Concordia Publishing House, 2006, pp. 297-300.

In Matthew 5:33-37 Jesus speaks of making and breaking oaths. Gibbs observes that the idiom used here differs from that of Exodus 20:7 and Deuteronomy 5:11. His conclusion is that Jesus is not actually citing the Old Testament though he is referring to an Old Testament principle (Gibbs 2006, 297). Promises are not to be based on heaven or earth, or on Jerusalem, as they are the special property of God. Jesus refers to such a promise as coming from the evil one (Gibbs 2006, 298).

Gibbs finds in some Palestinian teachers a heirarchy of ways one could swear an oath (Gibbs 2006, 298). Counter to this idea, Jesus is teaching that all promises are binding. Gibbs observes that Jesus' implication is that all things belong to God. Making an oath based on something is a promise before God (Gibbs 2006, 299). Rather, our word is to be our word. Gibbs does not regard this as an injunction against making solemn promises. However, our words are never to be used lightly (Gibbs 2006, 300).

Ephesians 6:10-17 - Lectionary for Trinity 21

10/28/2020

10/28/20
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.

Who are we going to trust? Our Epistle for this week, from Ephesians 6:10-17, eminds us that our strength is found in God, in His power, and in the use of the aramaments He has given us.

In my native country, we are fast approaching a national election. It seems over the last several election cycles that we have seen increasingly bizarre behavior, not only on the part of the candidates, but also on the part of the electorate. Many commentators have begun to speak of politics in terms which, just a generation ago, indeed, maybe 15-20 years ago, would be reserved for religion. We have placed our hopes and dreams on particular candidates. People claim Messianic status for individuals running for our presidency. Appointments to the Supreme Court are viewed in apocalyptic terms. While some hints of this behavior can be found in the first half of the 20th century as well, it has reached a fever pitch which has taken many by surprise.

How should a Christian react to such a culture? First, we remember that it is God who is the great king and judge of all. If our hopes are in fallen humans, our hopes will be disappointed. There is no political party or candidate that will be perfect. Those haven't been made for millennia, since the Fall of man in the Garden of Eden. We try to identify what will be best for society, but we realize that in the end there will be disappointment.

Second, when we have been empowered to do so, we speak our Christian convictions in the public square, voting for candidates and policies we think will do the most good. We love and serve our neighbors through our political voice, including voting, writing letters and emails to people in office, and urging our governmental officials to do what is good and right.

Third, we pray for our nation and all its people, including those who hold elective and appointed office. They are trying to do a very difficult thing. The leaders need wisdom, courage, endurance, and conviction. So do the people they lead. Hardship will not be eliminated.

Finally, as we see our world is full of dissent and strife, we put on the armor of God. We defend ourselves and others, using truth, righteousness, peace, faith, and the helmet of salvation. In Ephesians these are all defensive weapons. They are God's means of protection for us and for those around us in times of hardship. We also speak the truth of God, His Word, which is the sword of the Spirit. It can kill evil. It can hold enemies hostage. It can cause people to lay down their arms and surrender to God's will, which is for the eternal salvation of all who will believe.

We don't put our hope in elections. We put our hope in God. He is the one who can really rescue us.

Lord, have mercy. Christ, have mercy. 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.

Matthew 21:33-44 - Lectionary for Trinity 20

10/22/2020

10/22/20
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 stone that the builders rejected has become the cornerstone" (Matthew 21:42). This is a very brief summary of Christian thought. All of sin, through all of history, is a rejection of God. He, the eternal rock, the one which has always existed and was never shaped by anyone, was rejected. We prefer our own materials, our own way. Somehow it seems God, as revealed in Scripture, is simply too wild for us. We prefer something we can tame.

In our rejection of God we set up our own opinions, our own logical processes, our own societal norms. We count the cost, ignoring the God from whom our ability to pay the cost comes. It always leads to failure.

The tenants in the parable attempted to get and keep their own way. Rather than receiving the thanks and blessing which could come from their master, they acted as if he didn't exist. They killed his messengers and even his son. Rather than leading to their victory, it leads to the promised slaughter of the tenants.

God, the Rock, is the foundation of all. We could reject Him, but we need to realize that without Him, the whole building, all our hopes, dreams, and plans, will fall down sooner or later. If we deny His nature, we do so at our peril. Rather, we recognize Him, follow His wise leadership, and return thanks for all His many 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.

Divorce and Adultery

10/22/2020

Thursdays are for the New Testament
10/22/20

Gibbs, Jeffrey A. “Matthew 5:31-32: On Divorce." St. Louis: Concordia Publishing House, 2006, pp. 290-296.

In Matthew 5:31-32, Jesus speaks of divorce. Gibbs quotes a first century example of a write of divorce (Gibbs 2006, 290). The assumption in the document is that the woman will remarry. The term Jesus uses to describe the outcome, porneia, probably refers to a sexual relation with someone who is married to someone else. Of interest to Gibbs is the implication that the husband who issues the divorce provokes his former wife to endure adultery (Gibbs 2006, 291). He is the one guilty of the adultery.

The issue arises again at greater length in Matthew 19:3-12. In this briefer passage, Gibbs considers Jesus to be speaking specifically of the husband's responsibility. The concept is predicated on Deuteronomy 24:1-4, where Gibbs observes that it is permited for a man to divorce his wife but not to take her as his wife again (Gibbs 2006, 292-293).

At the time of Jesus' teaching there was a debate between the schools of Hillel and Shammai. The followers of Shammai saw the reason for divorce as a woman's adultery, while Hillel took it to be "indecency," which could include any sort of indecorum. Gibbs concludes that the Hillel interpretation was the most accepted at the time of Jesus' statements (Gibbs 2006, 293).

Gibbs sees Jesus as affirming that marriage and divorce involve more than "a measure of protection and future security" (Gibbs 2006, 294). The divorce breaks the union created by God. For this reason, it could be seen as an act of adultery. Unlike adultery, Gibbs observes divorce causes more harm because reconciliation is no longer an option (Gibbs 2006, 295). Gibbs does not take the passage to mean that an innocent party to a divorce should be unable to marry. However, he does see the passage as a statement that divorce is seriously harmful by nature. For this reason, Jesus compares it to the grave sin of adultery.

Ephesians 5:15-21 - Lectionary for Trinity 20

10/21/2020

10/21/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

The apostle Paul warns the Ephesians, "Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil" (Ephesians 5:15-16, ESV). In this command, it is clear that it is possible to act in a wise way, but also that due to evil in the world our efforts may be challenged.

It is important for Christians to recognize that God has made known the difference between wisdom and foolishness. Our own measures are not reliable. Wisdom, rather than being something we find deep within ourselves, comes from above, as a gift of God, as He opens our eyes to the Scripture. In short, if we want to understand our world, we need to learn from the God who created, redeemed, and sustains it all.

What of the evil in the world? We live in evil days, as did the Ephesians who first read Paul's letter. We are surrounded by people who, to paraphrase Orwell, say wrong is right, poverty is wealth, trash is treasure, and violent overthrow is the way of peace. The greater society mocks Christian values once they recognize the tie to Christianity. Christians have even been complicit in this, by showing indecision, treating truth as something negotiable, and too often overlooking our own sin and failure. As a result, we are in a cultural wasteland filled with toxicity and explosive ideas. The days are evil.

What is a Christain to do? We can't leave this world. We walk on in it. We pursue a fair understanding of our world and of God's wisdom. We confront sin in ourselves and in other Christians, calling for repentance which seeks God's restorative forgiveness in Christ. We do good in this world. Some will believe. Many will be influenced for good. Watch your step!

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 9:1-8 - Lectionary for Trinity 19

10/15/2020

10/15/20
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.

Which is easier, for Jesus to announce forgiveness of sins, or for Jesus to heal a man who is paralyzed? That’s the question in Matthew 9:1-8. Some of us will become very spiritual and say, “of course, it’s all equally easy for Jesus.” On one level that’s true. What about from the perspective of the scribes who were questioning Jesus?

It’s easier for Jesus to announce forgiveness of sins. After all, you can do it and I can do it. Words are cheap. We can announce or confess anything we want. It won’t necessarily make it true, but we can certainly confess it. For instance, right now, I can confess that I am a multi-millionaire. And I am, if you count millions of some things. Millions of water molecules in the pond? Yes. Millions of blades of grass? Yes. Millions of pennies? On a good day, yes. Millions of dollars? No.

It’s easy to say something. It’s harder to prove up. I can say that I am a fine French chef, but if you came to eat at my house, you would see that it is not so. Jesus can say the man’s sins are forgiven. What can he do to prove it? He can show that he has conquered death by rising from the dead, but he isn’t going to do it that very day. There is no visible sign that sins are forgiven. So Jesus gives a different visible sign. He heals the paralysis.

Can the scribes heal the paralyzed man? Apparently either they can’t or they are mean people who don’t want to. But Jesus, he can heal the paralyzed man. He is able to do what would seem impossible.

I’m not going to make any claims to an ability to heal the sick. But Jesus will. He can do anything he says he can. He heals the paralyzed man. Apparently we can take him at his word that the man’s sins are forgiven as well.

Jesus has the power to forgive our sins. We need to let that sink in. It isn’t just words. It is reality. He is the one who can reconcile us to God and present us, holy, before the heavenly throne. He is Lord 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.

One-Sided Adultery

10/15/2020

Thursdays are for the New Testament
10/15/20

Gibbs, Jeffrey A. “Matthew 5:27-30: On Adultery.” St. Louis: Concordia Publishing House, 2006, pp. 286-289.

Looking at a woman with desire is a serious issue, one which can condemn a man, according to Matthew 5:27-30. Gibbs questions the interpretation of “so as to desire her.” The construction could indicate purpose, meaning that the guilt is only based on a prior intent. It could also indicate result, meaning that the man who looks at a woman and then finds himself desiring her is engaged in sin. Gibbs takes this to be the more reasoned understanding. We can be guilty even without premeditation (Gibbs 2006, 286).

The consequences of inner or outer adultery are severe - condemnation. For this reason, the treatment to stop such condemnation may be very severe. Gibbs summs it up by asking, “Which is better for you? To be resurrected and then cast with your body intact into hell’s eternal torment, or the resurrection to eternal life without an eye or a hand?” (Gibbs 2006, 288). Gibbs does acknowledge the serious different consequences of physical adultery, particularly in terms of broken earthly relationships which have severe side effects. Regardless, the life of purity is very important, in earthly and heavenly terms.