Category: New Testament - Wittenberg Door Campus Ministry

Luke 21:25-36 - Lectionary for Advent 2

12/5/2019

12/5/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our Gospel reading in Luke 21:25-36 is regularly used as a warning, and it should be. The coming of Christ to judge the world will be, by all accounts, very frightening. It will bring distress, international tumult, the heavens will be shaken, and all manner of other terrifying things are predicted to happen. The Bible speaks in graphic terms about rather a lot of ways people will be able to die at that time.

Christians, however, need to ask whether this is a scene which should inspire terror. In fact, it is not. Where is the terror in all this for the Christian? Jesus is coming and he is going to take his people to be with him. All who believe on Jesus will be considered as righteous as He is in the final judgment. If we are parted from our bodily life in the process, at that time we will be part of the resurrection, nearly immediately. There’s no fear in that either. If we are not parted from our bodily life, we are told that we will be caught up to be with him. There’s still no place for fear, though there is a very large place for amazement and wonder.

The Christian, in hope of the resurrection, is not a fearful person. Now I admit that I have fears, like anybody else. I had a frank discussion about some fears with a couple of relatives at a family gathering recently. No, I’m not going to tell you what my irrational fears are, nor what theirs are. We all agreed that they were irrational and that we have created coping mechanisms to deal with them. For the person who is not believing in Jesus, fears surrounding the end of life should be very real. But for the Christian the fears are actually not reasonable. We are not to needlessly endanger our lives in the sure and certain hope of the resurrection, but we have no fear about meeting God.

Our response, rather than fear, is to be watchful. There are going to be signs that Jesus is getting ready to come. Some of those signs seem to be with us rather a lot, but they have been with us for millennia as well. The comfort in that is that Jesus has been getting ready to come, and he will do so, at the right time, on his own terms, and he will then gather all his people to himself. As we watch we gain confidence. Yes, Jesus is coming soon. Glory 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.

God's Law Is Not Arbitrary

12/5/2019

Thursdays are for the New Testament
12/5/19

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

Jerome observbes that Paul had many credentials which would allow him to exercise authority over the thinking of the Galatians, but that in Galatians 3:15 he speaks ‘as a human” - in simple terms (Jerome, Galatians, 364). Jerome notes this was also Paul’s attitude as expressed in his letters to the Corinthians. The heart of Paul’s statement here is that God will bless the singular seed of Abraham. Jerome sees this as different from God’s Word, which is scattered to many. Here the promise is regarding one seed of Abraham, whom Jerome recognizes as Jesus (Jerome, Galatians, 365). Jerome continues with a brief history of God delivering His promise to just one of multiple offspring, but concludes that in the end the singular chosen offspring was a blessing to all nations. This blessing is by grace, not by the law, which was passed to all.

In verses 19-20, Paul points out that the Law was put into force because of transgressions, while the promise was purely a matter of promise from the one God. Jerome points out numerous events in the history of Israel where transgression could be seen (Jerome, Galatians, 366). He further observes that Christ was present with the Father as the “Word God” from the beginning and that his presence in word has been shown many times. Jerome points out that Scripture is very clear that Christ speaks as the almighty God and that he is the one who spoke all God’s Law into force (Jerome, Galatians, 367).

Romans 15:4-13 - Lectionary for Advent 2

12/4/2019

12/4/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

This week’s Epistle, from Romans 15:4-13, calls the Romans to receive each other as Christ has received them. In our postmodern West, this sort of call receives praise, especially from theologically progressive people as well as from those who take joy in deriding Christianity. “After all,” they say, “those killjoy Christians think you can reject some people even though Christ welcomes everyone.” This line of reasoning quickly becomes a warrant to reject all calls to repentance and forgiveness, the heart and center of the Christian message. On the contrary, these voices would like us to say that everything is all right and that as long as you are a welcoming person (welcoming according to their definition, which changes frequently), there’s no place for a change in lifestyle, ethics, or beliefs. Everything goes.

The apostle Paul doesn’t fall for that kind of logic, not for a moment. He goes on to describe how Christ has welcomed people. And how is that? By showing God’s truth. By calling people to receive God’s mercy, which specifically implies a condition requiring mercy. By ruling over Jew and Gentile alike, conforming them all into God’s image. Jesus’ welcome is for everyone, yes. But Jesus’ welcome is a transforming kind of welcome. He calls all people, not just some, to repent of their reliance on themselves and their own righteousness, to trust in his mercy, and to believe he is able to deliver them from sin and every evil. God’s welcome redeems people so as to forgive them and change their lives. Our welcome is to be just the same.

What, then, is our prayer during this season of Advent? That we may be God’s instruments to bring the redeeming love of Christ into every situation, calling our world to prepare themselves for the coming of the Lord. Even so, come quickly, 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.

Matthew 21:1-9 - Lectionary for Advent 1

11/28/2019

11/28/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our Gospel reading for Advent 1, from Matthew 21, shows a coming of Christ, as He enters Jerusalem, with a donkey, a sign of a humble and gentle king, not one coming in war. Jesus has apparently made arrangements beforehand, though they seem to be news to his disciples. The donkey and her colt are available for Jesus. Instead of leading the donkey, as a healthy man would, Jesus is seated on her. This is a sign of honor, as also are the cloaks and branches laid on the road. It was a sign of great importance for a man to walk on a rug or garments, rather than on the ground. The crowds further emphasize their reception of Jesus, shouting out, identifying him as the Son of David, not only the rightful king but also as the one who comes in God’s name. This is more than a kingly welcome. It is the welcome you would give to God.

The arrival in Jerusalem of Jesus is precisely that. God has come to dwell among His people. He has come as the humble, righteous, and merciful Son of David. He has come to rescue his people from the tyranny of the false kings. He has come in peace to overthrow worldly power. Matthew further notes that he has done it to fulfill the prophecy. As always, Matthew shows Jesus as the one who fulfills the requirements and predictions of God’s words. He is the mighty Lord who accomplishes all that has been written of him. He is the savior.

In this season of Advent, our prayer is that Jesus would show himself as the same kind of king in our lives, that he would come to us as the gentle but mighty king, and that he would rule in our hearts and lives as well. Hosanna to the King. 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.

The Just Live by Faith in Christ Who Became Accursed

11/28/2019

Thursdays are for the New Testament
11/28/19

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

The idea of the just living by faith is so very central to Paul’s argument in Galatians that Jerome provides us with many biblical references to the real importance of being justified by grace through faith in Jesus (Jerome, Galatians, 359). Jerome goes on to show that all we do is to be done by faith. Throughout, Jerome uses both Old Testament and New Testament passages.

Galatians 3:13-14 speaks to the manner in which Christ has made it possible to be justified by faith: he has become a curse for us. The concept of redemption is very important to Jerome at this point. He points out that Christ did not purchase us, but that he owned all creation originally. However, creation was taken from Christ, through the Law, forcing Christ to redeem us from the Law (Jerome, Galatians, 360). Jerome quotes Isaiah 50:1 and Romans 7:14 to show that humans have sold themselves into captivity to the Law. Because Pal argues that all who live under the Law are cursed, Jerome asks whether “those who are under the Gospel of Christ and who do not do his commands are accursed or not?” (Jerome, Galatians, 360, personal translation). Jerome’s issue seems to be whether there are actual commands and obligations in the Gospel.

Jerome notes that the Septuagint of Deuteronomy 21:22-23 does not entirely agree with Paul’s quotation (Jerome, Galatians, 361). He spends considerable effort quoting various commentators, tracing the reasons they give for someone to be hanged on a tree (Jerome, Galatians, 361). Jerome’s conclusion is that such a hanging would be reserved for those who committed blasphemy or otherwise attacked Christianity in an overt manner (Jerome, Galatians, 362). Jerome goes on to identify numerous passages in which the Scripture refers to people as “cursed” (Jerome, Galatians, 362). He then draws many examples of Christ being condemned on behalf of His people, so they could receive the blessing which belonged to Christ.

Romans 13:8-14 - Lectionary for Advent 1

11/27/2019

11/27/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

“Love is the fulfilling of the law” (Romans 13:10b, ESV). This sounds so easy, but in reality it is deadly difficult. How do we love one another? Just a verse earlier, the apostle Paul told us how, by summarizing what we might call the ethical law. God has given commandments, cited here, about adultery, murder, theft, and covetousness. He then sums up those commands by telling us to love one another. Yet we don’t love one another by simply allowing everyone to do whatever seems like a good idea at the moment. We don’t love one another by encouraging people that if it feels good it’s all right. There’s a fundamental dignity to a society made of people who are created in God’s image. An important part of loving one another is guarding dignity for all those people.

This is, or at least should be, at the root of Christian striving for moral and ethical behavior. When we do whatever we can to protect the institution of marriage, we are helping to safeguard the dignity of those who are married, as well as those who are not married, as they may be tempted toward adultery. When we try to protect life from conception to natural death, we are helping protect people from being murdered, as well as to protect some from becoming murderers. There’s a natural human dignity which deserves protection, and certainly the unborn and some elderly or seriously ill people are not in a position to protect that dignity. When we insist that property rights are property rights, we are guarding against theft, whether by neighbors, strangers, or governments. When we try to bring hope and cheer to those who have little, or when we try to show contentment with what we have we are guarding against the harm done to ourselves and others by covetousness. All this can be seen as a way of loving our neighbors.

Christians are often mocked for attitudes which seem stodgy or prudish. Fine! Yet I encourage everyone to think about how those attitudes can be for the good of our neighbor. We love and serve our neighbors by showing the dignity which we are persuaded God has shown us, a sense of order which will be good for everyone who lives in this fallen world. A little love and respect goes a long way!

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

Luke 23:27-43 - Lectionary for Last Sunday of the Church Year, Series C

11/21/2019

11/21/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

When Jesus was crucified, he was not alone. He was abandoned by almost all his followers. The leaders of Israel mocked him. The soldiers abused him. Even one of the two people who were executed with him was insulting him. He was not alone at all. Rather, he was surrounded by scorn and hatred. Christians understand this to be part and parcel of Jesus bearing the sin of the world. Sin is an ugly thing and there was plenty to be poured out on Jesus. He went willingly to his death, never defending himself.

What glimmer of light do we find in the very somber events of that Friday afternoon? Jesus would not defend himself, but one of the thieves being executed did. He called out to Jesus for mercy and forgiveness, though he admitted his own sin and shame. What response did he receive from Jesus? A simple promise. He would join Jesus in paradise that day.

Jesus, by his death, gathers all who ask his forgiveness to join him in paradise. His promise was made, not only for the dying thief, but for all who call out to Him. Lord, have mercy. Christ, have mercy. Lord, have mercy. His response is a declaration of mercy. His promise is true. His call? Come join me in paradise.

Thanks to Jesus, death’s power is broken. It is not a fearful thing to those who trust him. It is a time of hope and comfort. Though we die, yet we will live, because Jesus has gone before us into paradise. He is not alone. Neither are we.

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

Galatians and Nationalist Identities

11/21/2019

Thursdays are for the New Testament
11/21/19

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

As Jerome opens the second book of his commentary on Galatians he considers the heritage of the Galatians. Referring to Varro and Vergil, Jerome identifies the Galatians as an immigrant people from Gaul (Jerome, Galatians, 353). However, he does retain the possibility that there were some Greek and “oriental” elements in the people (Jerome, Galatians, 354). Jerome observes at length that people from various places have a multi-ethnic heritage, so they may well be better identified with their current location rather than their ancestry. He observes that this is especially important within Christianity, as Christians are idenfied by their allegialce to Christ, not by their place of residence or origin (Jerome, Galatians, 355). Jerome continues by laying out some of the principles which unify Christians, such as care for one another, sharing in goods, and giving dignity to others. What impresses Jerome is that the Galatians, from these Christian ideals, have become those Paul would call “fools” (Jerome, Galatians, 356). Then again, Jerome is aware of and lists numerous schisms and heresies which have arisen in Galatia, so perhaps it isn’t as inconceivable as he suggested.

At issue for Jerome, as for Paul, is human inability to be justified by the Law (Jerome, Galatians, 357). Salvation is not from human works, but by Christ’s work of redeeming a people from the Law. Jerome draws from numerous passages of Scripture to confirm that salvation is only found in Christ’s death on behalf of the believer (Jerome, Galatians, 358).

Colossians 1:13-20 - Lectionary for Last Sunday of the Church Year, Series C

11/20/2019

11/20/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

We live in a highly mobile society. People change jobs frequently and, even while working for the same employer, it is very common to stay in one position for a while, then seek a transfer. Maybe it is a promotion, maybe a parallel shift. After a few years, though, most of us start thinking a transfer would be good. Over the years I have also spoken with many people who have shifted from one church congregation to another, even from one church body to another, seemingly with little thought about the theological orientation of either church body! Apparently, we are eager for a transfer.

There is one transfer we want to be very aware of. That is the subject of our Epistle reading in Colossians 1:13-20. Here, God has transferred us from darkness into Christ’s kingdom. It’s the transfer we never want to change. Once gathered together in Christ, we stay there. Although there may be countless roles for us in Christ’s kingdom, we should never desire to leave. Why is that? To speak in the terms of corporate America, it isn’t the pay or even the working conditions, but it’s the boss and the benefit package He has arranged.

In verse 16 we read that Christ has created everything, including all those people and organizations we deal with. He, according to verse 18, is the rule of all. In verse 20, He is the one who has reconciled all to God by his own work. There’s peace, eternal peace and life, in Christ. Above all, we realize that our place in God’s kingdom is not due to our abilities or gifts, but that we were selected by Jesus himself. He gives us redemption, forgiveness of sins.

Do you want to be transferred to work for such a perfect boss and then have eternal peace and rest? It is yours as you trust that Jesus is who He said He is and that he has rescued and chosen you. That’s the transfer we want.

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

Luke 21:5-36 - Lectionary for Pentecost 23C, Proper 28C

11/14/2019

11/14/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

I was asked recently about the timing of “doomsday.” The questioner wondered because of an encouter she had had with someone worried about plans to implant microchips in people. Our reading from Luke 21:5-36 describes events which could reasonably provoke fear. The dispensationalism which has arisen to prominence in the United States holds that all the events of tribulation will happen in a very limited time.

This is an historical aberration. Until very recently, nearly all Christians have understood the seven years of tribulation as symbolic of a filling up of years. They see the time beginning in the early Christian period, coinciding with the work of the Holy Spirit in the Church, and coming to an end when Christ returns. With that in mind, what do we make of our passage from Luke? It describes our current age. In verse six the temple is destroyed, which happened in the year 70. We have often heard of people calling themselves deliverers. There are wars, riots, and other international conflicts, just as the passage describes. This is nothing new. Famine, disease, allegations of divine signs, people receiving persecution as Christians - none of it is new. God promises to guard His people to the very end. Our role is to watch in hope.

The world is a fallen place. It acts the part. When we see the signs of the fall we take courage. God is bringing the history of the world to a good conclusion. He keeps His people from all eternal harm.

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.

Why do we do good works?

11/14/2019

Thursdays are for the New Testament
11/14/19

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

After his forceful condemnation of the Galatians in the first few verses of chapter three, Jerome notes that Paul becomes a little more conciliatory. He observes that the desire is not to discourage good works, but to show that good works are to be the result of being justified by faith (Jerome, Galatians, 351). Nevertheless, he does provide Scriptural warrant to distinguish beetween those who are in Christ and those who have followed false teachers. As in verse six Abraham’s trust in God was counted as righteousness, so be it. Yet Jerome specifically shows Marcion departed from the faith by rejecting Abraham (Jerome, Galatians, 352). Paul’s argument, continued in verse seven, is that all “who are from faith, these are sons of Abraham” (Jerome, Galatians, 352, personal translation). Jerome argues that Paul, in Romans, shows that Abraham received God’s promise apart from circumcision, thus demonstrating that the works of the law could not have saved him. For this reason Jerome finds verses 8-9 as a natural conclusion of Paul’s argument (Jerome, Galatians, 353). God justifies the Gentiles, apart from the law, but by faith, just as He did with Abraham.

At this point Jerome ends his first book of commentary on Galatians. We will continue into the second book next time.

2 Thessalonians 3:1-13 - Lectionary for Pentecost 23C, Proper 28C

11/13/2019

11/13/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Epistle reading for this week, from 2 Thessalonians 3:1-13, struck me in an unusual way as I reviewed it. I recently had a discussion with a young man who is often involved in heated debates with some people who are on the fringes of American culture. During our discussion I formed the impression that his concern for prayer could certainly be summed up in verses 1-2. In his case, some of the “wicked and evil men” would easily be seen as bearing hostile intent. In my typical settings, it is not so obvious. However, the picture the Bible paints of our world is that, since the events of Genesis chapter three, humanity as a whole has been at enmity with God, and, by extension, with God’s servants. In my country this is generally shown by an incredulity that anybody would seek out a lifestyle in conformity to the revealed will of God or that we would consider Scripture in context to be the authority for how life and culture works bets. This is ultimately as dangerous a situation as the overt hostility shown by a small number of people. It allows those ruled by a fallen nature to pass as normative and not harmed by the fall.

All unbelief in Christ is harmful. Falling prey to its deceptions is deadly in the end. How do we fight against this power of evil? Through prayer and trust that the faithful Lord will guard his creation, especially his people who believe in Him (verse 3). What is our prayer? According to verse five it is that our hearts will be conformed to God’s love and the steadfast nature of Christ’s redemption. It is this kind of stability that motivates countless people to love and serve their neighbors. It is this that sterngthens families, results in stable communities, and finally helps others find hope in God’s redeeming love through Christ.

Pray for us, that we may bring Jesus and His care to our lost and hurting world, no matter the setting we find ourselves in.

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

Luke 20:27-40 - Lectionary for Pentecost 22C, Proper 27C

11/7/2019

11/7/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Gospel passage from Luke 20:27-40 shows a disconnect between Jesus and the Sadducees. We deal with the same kind of disconnects in today’s society. The Scripture has a particular way of looking at the created order and how the world works by God’s providence. Our fallen world has a very different set of ideas.

The issue the Sadducees ask about is one which is timely for us as well. It’s about the ultimate nature of the marital relationship. This is an issue which has come near to pulling American society apart in the past sixty years or so. The Sadducees wanted to view marriage as an eternal relationship and to use their earthly understanding of marriage as a proof that an eternal resurrection made no sense. Our secular world in America has tried to view marriage solely as a relationship of affection, thus not a picture of the relationship of Christ and the Church, as described in Ephesians chapter five. The outcome of this re-visioning of marriage is that it is easily contracted, easily broken, and does not have the exclusive elements such as man/woman, relational fidelity, and a lifelong covenant which has been accepted in definitions of marriage throughout much of history, and which mirror the biblical relationship of Christ and the Church.

Jesus’ response to the Sadducees is that they have misunderstood the nature of eternity and so have applied a temporal construct to the eternal situation. If our earthly marriages exist in the same way for eternity as they do in time, there’s going to be a whole lot of confusion. However, if their primary goal is to depict the redeeming love of Christ for His Church and the dependence of the Church on Chirst, there’s no eternal problem. The earthly marriage will pass away when the eternal reality is ushered in.

Marriage is good. Yet the goal of all our living and dying is eternity, in which marriage will pass away. That’s the true 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.

Falling into Sin by Trusting Oneself

11/7/2019

Thursdays are for the New Testament
11/7/19

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

Galatians 3:1, in which Paul asks the Galatians who “bewitched” them, is a striking statement by any measure. Jerome identifies a double meaning in the text. While some Galatians may be considered “senseless” some may be this way because of their desire to continue in the faith by carnam means, Jerome finds that the people may be “senseless” because of the tremendous diversity of backgrounds making for an indistinct identity (Jerome, Galatians, 347). He goes on to quote several Latin authors’ statements about Galatians, in no way favorable. For this reason, Jerome takes the negative statement of Paul as unsurprising. The word normally translated “bewitched” is reported by Jerome as fascinavit. The idea of grabbing attention is quite the same in English. Jerome’s conclusion is that this fascination results in harm to those subjected to it, in a way similar to ingesting poison (Jerome, Galatians, 348). He further compares it to the sight of mythic monsters which could strike fear into the viewer. From this concept he points out the other thing theGalatians have seen, Christ condemned and crucified for them.

In verse two, Paul asks the pointed question - whether they received the Spirit by works or by faith. Jerome notes that there was no reasonable way the Galatians could deny they received the Spirit by faith (Jerome, Galatians, 348). The attitude of earning or keeping salvation by the works of the Law is ridiculous to Paul. To illustrate this, Jerome makes reference to Romans 3 (Jerome, Galatians, 349). The substantive difference which Jerome sees is that the Christian engages in good works willingly, as an act of gratitude for the saving work of Christ. The good works from faith are inspired by having God’s word, which creates faith in the hearer.

Paul’s confrontatin of the Galatians continues in verse three, when he asks them if they are truly as foolish as their dependence on the flesh would indicate. Jerome continues the question before answering from Scripture, demonstrating the futility of trusting in the flesh (Jerome, Galatians, 350). The tone perhaps moderates somewhat in verse four, as Paul essentially laments the futility of the fleshly hopes. Jerome agrees that it is a sad state of affairs, since the Galatians were working very hard to justify themselves when it was actually impossible to do so. He points out that they did once know Christ was crucified for them and that they could trust him. Yet they fell back into sins, those of trusting themselves (Jerome, Galatians, 351).

2 Thessalonians 2:1-8, 13-17 - Lectionary for Pentecost 22C, Proper 27C

11/6/2019

2 Thessalonians 2:1-8, 13-17 - Lectionary for Pentecost 22C, Proper 27C
11/6/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Some people and groups seem determined to use the end of the world as a threat. “Are you sure you are right with God? Do you really believe? What if he were to come today? Are you read?” In 2 Thessalonians, some have been fearful. Maybe the Lord has already come to rescue His people. Maybe he left me behind. Maybe I was not trusting Christ after all! This questioning can lead to doubt and even despair.

What is the apostle’s encouragement to God’s people in Thessalonica? God’s coming will be perfectly obvious. If we are trusting in Jesus we will not miss the signs. There’s no chance of it. Some of the signs could possibly be mistaken. After all, our fallen world has plenty of distractions. But those who trust Christ will never be abandoned.

Another word of encouragement, in verses 13-14, the Thessalonians were chosen by God to be saved. God will never forget those people He chose. There is no reason to doubt.

When we find ourselves questioning salvation, wondering about the quality of our faith, repentance, or changed life, all we need to do is reflect on the identity God has given us in Christ. We who believe are His redeemed and chosen poeple. Thre is no room for doubt or fear in the gracious calling of God. He himself has chosen us. We have nothing to fear.

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 19:1-10 - Lectionary for Pentecost 21C, Proper 26C

10/31/2019

10/31/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In Luke 19:1-10 Jesus meets with Zacchaeus, a “chief tax collector.” By eating together with Zacchaeus, Jesus delivers blessing and grace to his household. Zacchaeus’ response is to correct the financial wrongs he may have engaged in, and to pay punitive damages as needed. He is promising to right his wrongs, as a sign, recognized by Jesus, that he has dedicated himself to living the life of someone who is a true Israelite.

As I was writing the last paragraph, I saw a living example of the concept. A young person purchased some food, turned around, and dropped some of it. She cleaned it up and the person at the counter insisted she have a replacement of what she dropped. There was no wrong committed, as there was in the case of Zacchaeus, but the principle is the same. The person in business wanted to treat the customer in a kind and helpful way. In this way he reflected the kindness of Jesus.

When we realize the matchless grace of God in Christ, we should expect to respond well, showing kindness and helping those who can’t help themselves. However, we don’t always respond rightly. How often are we like those critics of Luke 19:7, who complained that the Lord had shown favor to a sinner! As a Christian pastor, I promised that I would care for everyone, not just people who are pretty much like me. This is the work of all Christians, not just of pastors. As Jesus visits us in our sinful state, bringing conviction, repentance, forgiveness, and restoration, so we visit others. Our Gospel reading is thus about reconciliation. We who have been reconciled to God live that life out in our community.

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

2 Thessalonians 1:1-12 - Lectionary for Pentecost 21C, Proper 26C

10/30/2019

10/30/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

We all want to be considered worthy. Whether we actually are or not, we would like to be in the fast lane, the winner’s circle, the special club. In 2 Thessalonians 1:5-7 we read that God’s righteous judgment intervenes so that not only are we counted worthy of God’s kingdom, but we also are guarded by God. He afflicts those who afflict us, while we are given relief in the time of Jesus’ coming. God has counted those who believe on him as worthy in His kingdom.

How did we get there, into the place of God’s favor? After all, we can see not everyone receives this blessed position. Some receive affliction. What made the difference?

The Bible describes God as measured and reasonable. However, God does insist on His will being done. Outside of the gracious gospel of Christ dying for sinners we would have no hope. We would be condemned out of hand. But by faith in Jesus, we are given all his righteousness and forgiveness. We who take God at His Word are proclaimed to be the chosen ones. This is God’s righteous judgment (v. 5). He has decreed that the just live by faith and that those trusting Jesus are worthy of honor. For this reason since we so often fall short of God’s standards, in verse 11 the apostle prays the Thessalonians will become worthy of the honor God has given them. We likewise pray the Lord would help us live the life of holiness consistent with what he has already given us.

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Luke 18:9-17 - Lectionary for Pentecost 20C, Proper 25C

10/24/2019

10/24/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

There’s an interesting juxtaposition in our Gospel reading this week, one that I had never really thought of. Let’s go exploring for a moment. In Luke 18:9-17 we read about the Pharisee and the tax collector, both praying. The Pharisee is proud of himself. In his prayer, he praises himself, runs down his opponents briefly, and is done. The tax collector’s prayer, however, simply asks for mercy. It’s the tax collector who is justified in his prayer.

Immediately afterward, Luke tells us about people bringing children to Jesus for blessing. Young children are almost uniformly the center of their worlds. They consider themselves the most important. It’s all about what they have or don’t have, what they want or don’t want.

Who are the children more like? They are more like the Pharisee. By God’s grace, I hope their parents who are bringing them are more like the tax collector. How are the children going to grow up? We hope they were reminded that the Lord Jesus had blessed them and that all the blessing they received came from Him. I expect that message did get through to some of them.

How do we respond to God’s blessings, including his justification of us, His redemption of us while we were his enemies? We can ask the same question of the tax collector who went home justified. How did he pray the next time? We really don’t know. Yet we pray, by God’s grace, that we will receive God’s blessings as a cherished gift, then want more. May we always turn to the Lord for His help and care, not trusting in ourselves but trusting in him.

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

Eating and Justification by Grace

10/24/2019

Thursdays are for the New Testament
10/24/19

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

Jerome takes Paul’s confrontation of Peter in the matter of eating with gentiles to be a move to educate those of the circumcision group (Jerome, Galatians, 342). He notes that Peter had withdrawn so as not to offend the Jews, but that Paul’s attitude was that the Jews needed to be confronted with the truth. They further needed to be aware that Peter knew that circumcision was not required for the Gentiles. Otherwise, the Judaizers could think Peter would agree with them.

Jerome says that Paul’s statement in verse 15 about Jews not being from the naturally sinful gentiles has been interpreted “ineptly” to mean that Paul didn’t think Jews ever sinned. He compares the reason of this argument to that which says a good olive branch cannot be broken - utter nonsense (Jerome, Galatians, 342). Rather, erome takes Paul’s argument to be that the Jews were the historic recipients of God’s promises, which gave them the benefit of God’s Law and examples of grace, not available to others (Jerome, Galatians, 343). The true advantage is in the salvation by faith in Christ. However, this has been made very clear to the Jews through the Law and Prophets. This is explicated in verse 16, where Paul affirms that nobody is justified except by faith in Christ. Jerome sees this as a very strong caution to the Galatians, realized by Abraham and Moses. Isaiah also made persuasive arguments for salvation by faith (Jerome, Galatians, 344). The entirety of Scripture makes the concept clear. God’s Law makes many demands, but salvation is by grace, not the law.

Galatians 2:17-18 is Paul’s classic statement that Christ, as our forgiver, is not, in fact, a minister of sin. He is rather the one who does away with sin. Jerome does little beyond restating Paul’s words. He goes on, though, in verse 19, to explain the significance of death to sin and life to God. The Law, which makes demands, still presents itself as what we would live by. We are unable to do so, and we are bound to the law. Yet the fruit of the law in us is bad. For this reason, Christ, who was able to keep the law, died in our place. In that Jesus was raised from the dead, he lives to God, and so do we (Jerome, Galatians, 345). Verse 20 emphasizes the idea that true life is found in Christ’s life. Jerome finds the crux of this life to be in the fact that Jesus gave himself for Paul, trading places, as it were (Jerome, Galatians, 346). It is significant to Jerome that when humans “traded” Jesus they betrayed him to death but when Jesus is the one “trading” it leads to life. This, in verse 21, is a sign of the grace of God, which we dare not despise. Jerome refers to numerous other passages where God’s grace is commanded.

2 Timothy 4:6-8, 16-18 - Lectionary for Pentecost 20C, Proper 25C

10/23/2019

10/23/19

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

Our reading from 2 Timothy 4 is a difficult passage. Here Paul is telling Timothy that his life and ministry have been very hard. He has been abandoned. He is expecting to die any time. He found that only the Lord stood by him to strengthen him. What hope does he have?

Paul has a great and living hope. He was rescued before. He managed to bring the Gospel to the Gentiles. He is a partaker of the promise of God. He has an eternal home in God’s kingdom. What does Paul have to fear? Nothing at all.

This is the very same hope which every Christian has. We may not be able to articulate it clearly. We may have moments when we question our endurance. When Paul is being “rescued from the lion’s mouth” he is certainly thinking about the real possibility of being devoured, or at least crushed to death. We all have those times, when the cares of the world, the hardships inherent in our fallen state, our weakness, our inability, our fears seem to take over. We can’t evade those troubles. Neither could Paul.

What we can do, however, is to trust that Jesus himself has taken our sin, that he has triumphed over death and the grave, and that he, as the risen Lord of all, has promised never to leave us behind. We have an eternal home in God’s kingdom. There is nothing else to fear. Yes, when the lion is licking his chops and getting read to bite our heads off, we may tremble in fear. But Jesus has given his promise. He’s the one who was able to rise from the dead. I’m going to trust that his promise is for me and that it’s true.

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 18:1-8 - Lectionary for Pentecost 19C, Proper 24C

10/17/2019

10/17/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

I’ve said it before. I’ll say it again. God is just like the judge of Luke 18 isn’t. The judge doesn’t want to do justice. God wants to do justice. The judge doesn’t care about the woman who comes to him. God does care. The judge doesn’t respect anyone. God respects everyone. The judge is afraid the woman will keep bothering him. God wants us to pray and pray and pray some more. The judge is weary. God never gets tired.

The only way the judge in the parable is like God is in his decision to give the woman the just decision she deserves. That’s it. But the judge does it grudgingly, God does it willingly, even eagerly. God is not at all like the judge of the parable.

The point of the Luke 18:1-8 is that God’s people need to keep praying. God is the one who is waiting eagerly to hear and answer our prayers. He wants us to trust in Him, which we will do more and more as we bring our concerns before His throne.

Will the Lord find us with enough faith to come to him for help? Or are we going to go on pursuing the human saviors who don’t want to do anything for us? 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.

Free from the Law But Bringing No Offense

10/17/2019

Thursdays are for the New Testament
10/17/19

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

Commenting on Galatians 2:11-13, Jerome notes that Peter’s eating with Gentiles showed that he had not ignored God’s command “to call no man common and unclean” (Jerome, Galatians, 338, personal translation). He knew that none of the apostles was requring converts to hold to the Mosaic Law. He was compelled to his separation from the Gentiles by forceful Judaic teachers. Jerome takes this to be motivated by Peter’s desire that the Jews should believe (Jerome, Galatians, 339).

Paul’s confrontation of Peter could seem difficult to understand. Jerome reminds his readers that Paul made offerings in Jerusalem and even had Timothy circumcised, explaining his actions “sine offendiculo estote Judaeis et Ecclesiae Dei” (Jerome, Galatians, 339). The principle was that Christians would attempt to be personally inoffensive both to Jews and other Christians. Jerome takes Peter’s action of separating himself from the Gentiles as an act of hypocrisy which would be offensive to his fellow Christians with whom he had previously dined. It was the change of behavior, not the actual dining, which Paul confronted. Jerome gives several examples from Israel’s history, illustrating the bad outcomes of similar deceptive behavior. His conclusion is that Christians need to present the same persona in most matters regardless of the company (Jerome, Galatians, 340). Jerome continues with a more detailed reference to the reports of Peter’s defense of his ministry to the household of Cornelius in Acts 11. Peter had already concluded that the Gospel was received in the same way by Jews and Gentiles (Jerome, Galatians, 341). Jerome observes that some commentators have suggested this “Cephas” is not the apostle Peter, but he rejects their theory, saying the event and person was clearly known by Paul but omitted in Luke’s account.

2 Timothy 3:14-4:5 - Lectionary for Pentecost 19C, Proper 24C

10/16/2019

10/16/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

2 Timothy 3:14-15 speaks words of encouragement to Timothy. He has a heritage, a godly heritage. He has been taught God’s Word in the past, even from his childhood. Of all people, he should be able to hold fast to the truth.

As a person who did not have a Christian upbringing, I will readily confess that this statement makes me jealous of Timothy’s advantage. He had more years to learn the truth than I did before I faced adulthood and all its challenges. He had Christian family members he could turn to for help. His family gave him gifts that mine did not.

Because Timothy had these advantages, then, do we expect that life is easy for him? We should assume he will be able to walk through his life as a young adult who is caring for Christians with relative ease. But on the contrary, the apostle Paul feels a need to speak those words of encouragement. He would not do so if Timothy didn’t need them. “Continue in the truth! Remember what you have learned! After all, you are probably questioning the power of God’s Word. You may be doubting whether God has given you the words of life.”

It is not uncommon for me to meet people who were raised in Christian settings, who were taken to church frequently, whose family claims some sort of Christian faith, and who essentially don’t believe any of the Scripture. What they learned all those years doesn’t mean anything to them. Maybe they weren’t paying attention. Maybe the congregation wasn’t teaching the Scripture effectively. Maybe the young people were too busy eating pizza and playing ice-breaking games to attend to God’s Words of life. Or maybe their hearts were hardened and they were distracted by the cares of this world.

In these times I am moved not by the jealousy I might have for Timothy, but by the pity I have for those who have been around the Gospel but have never let it sink in. If Jesus has purchased forgiveness for all who believe and has risen from the dead as the firstfruits of a resurrection to eternal life, we should be deeply disturbed that some have managed to miss that message. It is the one great hope we have in this life and in eternity.

Apparently we all need to be reminded. Remember the Word of God. Remember 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.

Luke 17:11-19 - Lectionary for Pentecost 18C, Proper 23C

10/10/2019

10/10/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Gospel reading from Luke 17:11-19 points to the lavish nature of Jesus’ ministry. As ten lepers were calling out for mercy, Jesus provided healing for them all. He even sent them to the priests so that they would be recognized as cleansed and be allowed back into society. This was their pass to work and to economic and social freedom. Jesus is exactly the kind of Lord who heals the sick and brings life where before there was death. He healed the ten people freely.

Only one of them returned to thank him, and that one was an outsider, a Samaritan. While every one of the former lepers owed Jesus more thanks than anyone could ever express, the one who returned was not even part of Israel. He had less claim on God’s mercy than any Israelite. Yet he recognized God at work and gave him thanks.

When Jesus gives his life to redeem sinners, he dies so the whole world can be saved. There is nobody left out of Jesus’ atonement. He died for all the descendants of the first Adam, whose sin has ruined all humanity. We should make no mistake about the extent of the atonement.

What, then, do we see? Not all whose sins have been paid for by Christ’s mercy return thanks to him. They never collect His promise, which is to be received by faith with thanksgiving. Did Jesus die for their sins? Yes. Do they receive His work for them? Apparently not. They have been given a gift of God’s grace and they reject it, preferring their own works and their own lifestyle.

This is a profoundly sad situation. Those for whom Christ died should rightly be thankful to Him in everything. Yet many do not receive His salvation with joy. They will perish in their sin, like the lepers would perish apart from God’s forgiveness. The physical healing was only part of restoration. They needed to receive the gift the rest of the way so as to live in God’s presence.

May we always give thanks to Jesus, the Lord and Savior, who has blessed us with His salvation and grace.

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

The Circumcision Controversy

10/10/2019

Thursdays are for the New Testament
10/10/19

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

Jerome’s comments on Galatians 2:1-2 make it clear that he thinks Paul’s history of trips to Jerusalem is important. The first time Paul went he stayed briefly and consulted with only Peter and James. It was an exploratory visit. Now, in chapter two, some fourteen years later, Paul goes again and consults with many people. At this time he wants to learn if he has understood Christ correctly or if he was in error. Jerome particularly notes that Paul is there to “confer” rather than to “learn.” Conferring happens between equals. This persuades Jerome that Paul is considering himself an apostle like all the others (Jerome, Galatians, 332). The outcome of the visit was confirmation. Paul had been teaching and preaching rightly (Jerome, Galatians, 333). Jerome notes that Paul would be unlikely to have continued in false teaching for 17 years (the three in Arabia plus the 14 before his trip to Jerusalem (Jerome, Galatians, 333). However, it was a valuable confirmation.

Jerome considers it important that, in Galatians 2:3-5, Titus was not compelled to be circumcised even when he came to Jerusalem (Jerome, Galatians, 333). Titus was accompanying Paul, who was a Pharisee, but Paul did not require Titus’ circumcision. The natural conclusion was that Gentile converts to Christ did not need to be subject to the Jewish Law (Jerome, Galatians, 334). The demands for circumcision came from “false brothers” who wished to compel the Christians into servitude. Paul saw this as antithetical to the Gospel.

Paul’s opinion of the “false brothers” is not high, as shown in verse six. Jerome points out that God does not follow our human ideas of popularity. He lists Moses, David, Peter, and Cornelius as examples. God didn’t honor their actions or heritage, but their faith in Him (Jerome, Galatians, 335).

In Galatians 2:7-8 Paul does recognize a difference in the calling which he and Peter have. Peter is called to care for “the circumcision” (i.e., Jews), while Paul is called to the Gentiles. Jerome is clear that the callings, though different, are within God’s will. The apostles recognized the variety of roles and the dignity of each (Jerome, Galatians, 336). The people to whom each is called need God’s redemption. In this they are no different. Jerome takes this to be a matter of God’s providence, in that he calls different people into different settings. He further observes that the boundaries are not fair. Peter brought the gospel to the gentile Cornelius and Paul regularly preached in synagogues (Jerome, Galatians, 337). The unifying factor Paul mentions is a concern for the poor (Gal. 2:10). Jerome points out that the “poor” may not be poor in every way. Some are blessed people such as the poor in Spirit or those who humble thiemselves (Jerome, Galatians, 338).