Category: New Testament - Wittenberg Door Campus Ministry

Luke 13:22-30 - Lectionary for Pentecost 11C

8/22/2019

8/22/19
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.

Luke 13:22-30 is a very serious passage. Will there be many or few saved in the last day? Jesus’ answer is a strict warning that deserves credence. Enter now. Don’t wait. It is a narrow door, only open on God’s terms. It is open now but in the last day it will be closed and you won’t be able to enter.

Who has entered? In verse 28 we find that Abraham, Isaac, Jacob, and the prophets have come into God’s kingdom. Verse 29 says that others from all parts of the world will enter. But those who have despised and rejcted living by faith in Christ will find it too late to enter through the gate.

Verses 26-27 ask the question that those excluded will ask. “Weren’t we with you, part of your people?” The answer of the Lord is that they were not willing to trust him, only to be in his general vicinity. This speaks to those who would use their own wisdom and reason to determine what God’s will is. The patriarchs never did this. They believed God, not themselves. They took God at his word. This is precisely what Jesus is calling his people to do.

Will we believe Jesus when he tells us he is the only one who can save from sin? Will we believe him when he says that we receive his salvation by grace through faith in Chirst? Will we believe him when he says we need to trust him this very day and allow him to change our lives into his image? Will we be ushered through the gate to recline at his table and dine with him? That is my prayer.

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.

Introduction to Galatians

8/22/2019

Thursdays are for the New Testament
8/22/19

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.
Introduction to Book 1, pp. 307-311.

Jerome, in introducing his commentary on Galatians, addressed to Paula and Eustochium, acknowledges that there are other commentaries on the apostolic writings. He lists those of Gaius Marius Victorinus and of Origen, both of which are familiar to him (Jerome, Galatians, 308). He further lists several others, both recent and older works, some heretical and some not. Counter to these, Jerome’s intention is to write plainly in an orderly and memorable way, asking the Lord to have mercy to make the commentary worthwhile (Jerome, Galatians, 309). He acknowledges the mental difficulty of bringing fair comments on a text written which, among other things, accused the Galatians of foolishness by which they were not able to understand what seemed plain to Paul. However, he considers the attempt worthwhile.

One of the challenges Jerome finds in Galatians is that, unlike some communities which consisted mostly of Jews who had believed in Jesus, the Galatians were Gentiles. They didn’t already have a concept of the Jewish faith. When they received Christ by faith, their departure from the faith was by adding Jewish faith as something new, rather than by reverting to a former Jewish belief structure. This appears most clearly in the challenge of circumcision, as well as the incident of Peter separating himself from Gentiles when the people zealous for circumcision were present (Jerome, Galatians, 310).

Hebrews 12:4-29 - Lectionary for Pentecost 11C

8/21/2019

8/21/19
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.

God treats his people as sons. Hebrews 12:5 tells us that very clearly. And the author explains that sons receive discipline from their fathers. The discipline given out by the loving and holy God is the topic of the whole passage.

We fall into a trap when speaking of discipline. We think of it as the equivalent of punishment. “Academic discipline” involves revoking class credit, causing failure of a course, expulsion, or censure. Yet that is not the way the Bible normally uses the concept of discipline. It’s the root of what we would call “discipleship.” By discipline, God means the whole process of being taught to walk through life the way God in Christ intends us to walk. The music teacher disciplines the student by assigning specific exercises to practice. The math teacher disciplines the student by giving exercises that reinforce the concepts that need to be strengthened. The coach disciplines the athletes by having them run back and forth, up and down, jump over things, throw and catch things, and get knocked over. The master painter disciplines students by having them mix the color exactly and apply it with precision. The parent disciplines children by teaching them how we act and think in our family.

Back to our passage? What does the Word of God say? The Hebrews have not yet struggled against sin to the point of having their blood shed in the battle. They flinch in the face of danger. They have not learned to live a fearless life in Christ. Yet God is treating his people as sons, who receive the discipline of a father, learning to act and think like their father. The father’s discipline is given to them very clearly in Christ, God the Son, who faced disbelief, sin, and even death for the sake of those who would otherwise have no hope. Are the Hebrew Christians learning to live as Christ? Are they ready to face even death to tell of the riches of Christ’s forgiving love? Apparently some are not.

We, likewise, are unlikely to find ourselves ready for that test. Of course we hope we are, but we also hope we will never be tested in that manner. Do we believe that Christ gives life in exchange for death? Do we believe that we can walk by faith through this earthly life? Do we believe that God’s purpose is worked out in our everyday activities and that his love for our neighbor is to shine through us? Are we willing to lay down our lives for our families? God is the one treating us as sons, teaching us to live as he lives in the world, doing all of this and more. Our confidence is that in the person and work of Jesus for us, someone has gone before us. We can walk as he walked, depending on the grace of the Father, and knowing that Jesus himself has faced death and conquered it on ourbehalf. We can trust in his righteousness and forgiving 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.

Luke 12:49-56 - Lectionary for Pentecost 10C

8/15/2019

8/15/19
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 12:49-56 Jesus delivers a scathing rebuke of our unwillingness or inability to get a grip on reality. He brings division on the earth (vv. 51-53) because of his very identity. Either we will believe on him, lock stock and barrel, or we will not. We cannot pick and choose parts. Jesus is Lord or he is not. There’s no halfway. It’s a divisive thing. As long as there have been Christians, they have been shunned by family members who oppose the Christian faith. Less frequently, Christians have cast out family members who do not believe, though the New Testament teaches against doing so. There is division. The Lord makes distinctions.

What is amazing here is that the people who are around Jesus would not recognize this work of division. In verses 54-56, Jesus objects to the crowds’ ready understanding of their natural world but the simultaneous failure to grasp the things of God’s kingdom. It is inconceivable that we should be completely familiar with the environment, sports, politics, and entertainment but that we should have no grasp of Jesus and his work. How does this happen?

I recently listened to some re-posted podcasts from several years ago, in which several theologials were discussing youth culture within Christianity. Their observation was that when teens are taught how to take Christianity seriously and to give an answer for the Christian faith, they become remarkably secure and persuasive. When teens are shown that their interest in Christianity should be based on emotive worship experiences, they are easily persuaded that Christianity doesn’t matter. Sadly, we have one or two generations of Christians who do not seem ready to defend their Christian faith. The older generation, raised on feelings, has raised up the latest generation, telling them to look within and trust their hearts. This is destructive.

We teach high school students to do incredibly complex mathematical work, scientific experiments, and engineering tasks which frankly boggle my mind. Why do we assume that these same intelligent high schoolers are incapable of understanding literature and philosophy in general, and specifically Christianity? This is precisely what Jesus is condemning in this passage.

Together, we can recapture a cultural understanding of Christ for sinners, of a creative and redemptive God who has revealed himself in the Scripture, texts which have stood the test of time and intensive inquiry. Together we can help young and old alike to discover the riches of God’s grace and mercy, spelled out in very particular ways. Together we can seek to trust the very real facts of Jesus’ promised birth, sinless life, death, and resurrection, all for us. It’s time we looked 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.

Epilogue - Keep God's Word in Light of His Soon Return

8/15/2019

Thursdays are for the New Testament
8/15/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
“VI. Epilogue (22:6-21)” pp. 777-799.

Osborne, with many others, considers Revelation 22:6-21 as an epilogue. However, the overall organization of the epilogue and any potential liturgical purpose remains relatively elusive (Osborne 2002, 777). Verses 6-7 claim authenticity for the book. The words, revealed by God and His angels, are true. God’s messengers gave them to John. Osborne finds the wording slightly oblique when it refers to “of the spirits of the prophets.” However, he thinks the reference is to the Holy Spirit who speaks to the prophets (Osborne 2002, 780). The events of the end are to be “soon.” Osborne does note that apocalyptic use of “soon” does not always appear immediate to us (Osborne 2002, 781). Many commentators have observed that, since the ascension of Christ and the day of Pentecost have passed, “soon” may refer to there being no remaining intermediate events, so it is next in line. In verse seven a blessing is upon the one who hears, keeps, or heeds the words. The Christian is to live ready for all the things in Revelation to take place (Osborne 2002, 783).

Revelation 22:8-11 describe three more important statements of an angel (Osborne 2002, 783). First, John makes it plain that he is the recipient of the visions, but he again falls into the trap of worship toward his angelic messenger. This is rebuked again by the angel (Osborne 2002, 784). Worship is intended to be directed to God alone, not to any other being. For this reason, the angel commands John not to seal the prophecies. Osborne sees this as a time for revealing truth rather than concealing secrets (Osborne 2002, 784). Finally, the angel in verse 11 speaks to the need to choose righteousness or wickedness. Osborne debates different ways the statement can be understood, concluding that the angel is giving a warning in light of the imminent return of Jesus (Osborne 2002, 786).

Revelation 22:12-19 contain seven sayings of Christ. First, in 22:13, Christ is coming with his reward. God in the Bible does speak of rewards or recompense, even as the Bible speaks of grace. Those who believe on Christ, in some way, are treated in accord with their belief (Osborne 2002, 788). The second saying of Christ, in verse 13, identifies him again as the Alpha and Omega, restating “the First and the Last, the Beginning and the End.” Osborne notes it as an “all-embracing” statement of Christ’s power (Osborne 2002, 789). The third saying, in verses 14-15, givs a blessing to those who heed the words, and a warning to those who do not heed God’s words. Osborne notes this is a common theme in Scripture, often implicit in the idea of a separation or a washing (Osborne 2002, 790). Here various groups of people who choose to reject God’s Word are categorically excluded from God’s favor. Fourth, in Revelation 22:16a, Jesus says he has sent word to the Church (Osborne 2002, 791). In 16b Jesus further identifies himself as “the Root and the Offspring of David, the Bright and Morning Star” (NKJV). Osborne sees this as an emphasis on Jesus as the victorious Davidic Messiah (Osborne 2002, 793). Verse 17, which some commentators suggest as showing Jesus still speaking, calls for the second coming to be soon. Osborne does think the invitation for the reader to come points to Jesus as the speaker. The call to “come” is likely addressed to all humans, regardless of their standing or need (Osborne 2002, 794). The final word, in 22:18-19, cautions against adding to or taking away from the book. Osborne finds roots of the statement in Deuteronomy 4:2. The idea is that we are to accept the entirety of what God has said to us (Osborne 2002, 795). The Christian faith is not to be rearranged. The message of the Bible is to be interpreted in accord with God’s intention and character.

Revelation 22:20 pleads again for Christ to return (Osborne 2002, 797). There is an urgency to the second coming of Christ. The book concludes in 22:21 with a benediction. Osborne takes this to indicate the book was to be viewed not only as an apocalyptic prophecy, but also as an epistle (Osborne 2002, 798).

Hebrews 11:17-12:3 - Lectionary for Pentecost 10C

8/14/2019

8/14/19
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.

Our Epistle reading this week continues the “heroes of the faith” section of Scripture from Hebrews 11. I observe today that it is awfully easy to misplace the point of this passage. When we read about people who do good works, who are very faithful, or who have opportunity to exercise gifts which we know come from God, our first reaction is to try to emulate them. Don’t you wish you could be like Abraham? Would you “dare to be a Daniel”? These are people, according to the text, of whom the world is not worthy. We want to imitate them, and that is good.

Though good, it is not the point of the text. The author of Hebrews tells us all this so we will look to Jesus. He tells us this because all the faithfulness of all these heroes was nothing if it didn’t bind them to Christ. God’s Word calls us to the completion of the faith, found in Jesus’ perfect life, death, resurrection, ascension, and promised coming on our behalf, taking away our sin, presenting us faultless before God’s throne. Though the people described in Hebrews 11 are notable, though we should emulate them, they were not complete. The completion is found in Christ, toward whom all the lives of those who came before him point us.

In the end, Jesus is the one who endured suffering, shame, pain, and death on our behalf, as a sinless and innocent victim, the only one who could be our substitute. He is the one in whom we trust. He has purchased our salvation. It is to him that we look, he is the culmination of all history.

The conclusion? In Hebrews 12:3 we are told not to grow weary or fainthearted. The Lord of all has called us to look to him. He is our salvation.

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.

Eden Restored

8/8/2019

Thursdays are for the New Testament
8/8/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
“V. New Heaven and New Earth (21:1-22:5)” pp. 726-776.
“C. New Jerusalem as the Final Eden (22:1-5)” pp. 768-776

Osborne observes that Revelation 22:1-5 depicts the New Jerusalem as a restoration of the Edenic paradise. On a side note, he also points out that in Genesis 2-3, before the Fall, the Tree of Life was accessible to the people. It was fine for people oriented to God (Osborne 2002, 768).

Here in Revelation 22, not only are there trees of life, but they grow along “a river of water of life” from the temple. The idea of water and life is very common in all the Bible (Osborne 2002, 769). As elsewhere in Revelation, Osborne observes the unity of God and the Lamb, who occupy the throne equally (Osborne 2002, 770). The theme of the tree of life is present in Revelation 22B, a theme Osborne traces through the Old Testament. Here, oddly, it is a singular tree but seems to line both banks of the river, giving different fruit (Osborne 2002, 771). Osborne suggests the different fruit in the different times suggest abundance and the lack of seasons. The fact that the leaves are for healing is a little puzzling in a place where there is no illness or harm. This may be viewed as a reminder of the perfection - the leaves are for healing but are never needed. The description of the tree is followed by the observation that there is no curse, no evil (Osborne 2002, 773).

Revelation 22:3b-4 speaks of the centrality of God’s throne in the city. All the good there, Osborne observes, is predicated on the fact that God is present for His people (Osborne 2002, 773). The service of his people is worship. Osborne notes the double meanings of douleuo and latreuo, the words used to describe the work of the free servants of God (Osborne 2002, 773-774). God’s people will see Him clearly and bear his name on their foreheads. The new name given to them is God’s name.

Revelation 22:5 concludes the vision with God’s presence as the eternal light of His kingdom. His people reign with Him forever (Osborne 2002, 775).

Luke 12:22-40 - Lectionary for Pentecost 9C

8/8/2019

8/8/19
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.

The word “gospel” means “good news.” In our Gospel passage for this week, Luke 12:22-40, there is a lot of good news. Here we read that God has planned to give his people what they need. He clothes us and feeds us so we don’t need to worry. He provides all the security, now and for eternity, that his people need. We are to seek God’s kingdom, and we will find that it is God’s good pleasure to give us His kingdom. He has employed us in His household and intends to come to us and find us engaged in the work given to us, then delight in us and give us all His riches as a reward.

Our natural inclination is to expect a very different kind of relationship with God. We expect to deal with a grudging, curmudgeonly figure, maybe more similar to a Norse or Greek deity, who will use people to gain advantage, discarding or destroying them when they do something displeasing. Our normal intuition is to do as much good as we can, or at least persuade ourselves that our lives are adequately good, that we can squeak by.

What about this divine Master described in Luke’s Gospel? He is the one who wants to give us the riches of his kingdom. He is the one who has provided for forgiveness. He doesn’t overlook our sin and failure. He atones for it and delivers us his grace. That’s the God of the Bible. That’s the kind of God we can trust. He’s the one we can serve.

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.

Hebrews 11:1-16 - Lectionary for Pentecost 9C

8/7/2019

8/7/19
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 Epistle for this week, from Hebrews 11, speaks to the importance of faith. Some would call the chapter a “heroes of the faith” list. There is certainly inspiration to be found in the list of famous people who trusted God. However, there’s even more to be grasped as we consider the nature of faith. The author of Hebrews describes it as a certainty, not a blind hope and trust, but as an eyes-wide-open step on solid ground under the noonday light.

This Christian version of hope and faith is decidedly different from any of our cultural substitutes. Even within Christianity we have sometimes sadly persuaded ourselves that faith in Christ is somehow vague and uncertain. When visiting the sick or elderly, rather than a confession such as, “I know that Christ my savior has redeemed me and will keep me even through death” we hear something like, “I hope Jesus is my savior, I’ve always tried to be a good person.” The first is a biblical hope. The last is the hope in one’s own ability to be pleasing to God by good works. The first is certain, the second leads certainly to destruction.

How does the Christian live in light of this passage? It is a bold and confident life. Christ has redeemed me from the curse of sin. I have nothing to fear in eternity. In this life I face various trials, but I am convinced that Christ my savior has faced all the same kinds of temptations. There’s no room for fear. Illness, poverty, persecution, loss of earthly security, none of it finally matters. Christ has redeemed me and there is no fear in this life. There may be discomfort, even pain. But none of it is going to last forever. My hope is not in this world. It is in Christ. I can walk as confidently in him now as I will in my eternal home. What he says is all right. He has proven his authority by his resurrection. He has promised to be with his people. There’s no 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.

The Coming Holy City Described in Detail

8/1/2019

Thursdays are for the New Testament
8/1/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
“V. New Heaven and New Earth (21:1-22:5)” pp. 726-776.
“B. New Jerusalem as the Holy of Holies (21:9-27)” pp. 745-767

Osborne finds in Revelation 21:9-27 not only a conclusion of the idea of God’s presence in a holy city, magnificent in every detail, but also yet another call to the reader to desire God’s presence in that eternal place (Osborne 2002, 745). In 21:9-10 John is transported to see the vision. Osborne considers the wording to refer deliberately to the angels with the bowls, as the angel who shows this to John is one from chapter 16. We therefore return in thought to 17:1 where God said “it is over” (Osborne 2002, 747). The bride we are shown is “the wife of the Lamb.” Osborne sees this as a forceful statement that the Church is the fulfillment of Old Testament passages describing Israel as the wife of God (Osborne 2002, 748). John is immediately taken to a high mountain, an appropriate vantage point not only for physical sight, but often in Scripture for spiritual insight.

Revelation 21:11-21 describes the appearance of the city in detail. Osborne finds the first characteristic as most important to the city’s beauty, as it is filled with God’s glory (Osborne 2002, 749). The jewelled appearance shines, radiating God’s light and beauty. There is a great and high wall with twelve gates. Osborne observes these suggest the idea of safety, but that the gates never need to be closed as there are no enemies (Osborne 2002, 750). The twelve gates are reminiscent of the description in Ezekiel 48, but here all who are part of God’s kingdom can enter, they are not particular to different tribes of Israel. Osborne notes that the twelve foundations have the names of the apostles. It is unclear which twelve apostles, as Osborne notes Barnabas and Paul might be included (Osborne 2002, 751). He makes no mention of Matthias, but does recall that the Bible refers to “the twelve” at times when not all are accounted for, such as John 20:24 and 1 Corinthians 15:5. The city is measured by an angel in 21:15-17. Here, as elsewhere, a measurement indicates God’s claim of ownership (Osborne 2002, 752). The city, as measured, is approximately 1,500 miles across, and is a perfect cube (Osborne 2002, 753). In comparison, the wall is very small, but adds to the beauty of the city. The city’s building materials likewise are signs of God’s splendor (Osborne 2002, 755). The use of “pure gold like clear glass” is mystifying. Apparently it is not quite like the gold we know of. The twelve jewels used in the foundations have provoked a good deal of debate. Osborne reviews numerous arguments which try to draw parallels with the priestly breastplate from Exodus 28 and 39, as well as with associations to the signs of the zodiac (Osborne 2002, 756-757), but concludes that the idea of jewels used to show splendor is the more likely intent (Osborne 2002, 758).

Revelation 21:22-27 turns from describing the appearance of the city to the conditions in the city. The description is made in negative terms, telling what will not be present, rather than what will be there (Osborne 2002, 759). There will be no temple, because God will be present. Osborne gives numerous references to biblical passages which indicate that no temple is needed in the presence of God (Osborne 2002, 760). There will be no sun or moon in verses 23-24. God’s glory gives the city light. There is no darkness (Osborne 2002, 761). The symbolism of light also indicates that all nations can see their way to the holy city clearly. They also come, bringing the spoils of victory to the presence of the victorious God (Osborne 2002, 763). In verses 25-26 there is no need to close the gates because it is always day. Again, Osborne finds this as a depiction of the nations streaming into the city (Osborne 2002, 764). Finally, in verse 27, nothing sinful is in the city. All impurity has been excluded. Osborne is clear that the sins of God’s people have been wiped away. They are not engaged in sinful practices so they are able to enter the city. Their names are “written in the Lamb’s book of life” (Osborne 2002, 765).

Luke 12:13-21 - Lectionary for Pentecost 8C

8/1/2019

8/1/19
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 from Luke 12:13-21 calls Jesus’ people to forethought. In the parable he tells, Jesus speaks of a man who is consumed with developing his business, but who neglects the important issue of family and making his wishes known. When the man realizes his prosperous farm will produce what he needs for many yearshe is taken by surprise. He may not have many years. He may die and have nobody to inherit his wealth or there may be confusion about who would inherit. How will future generations deal with what he has done? It is unclear.

Jesus says this is the case with all who are “not rich toward God” (v. 21, ESV). The Bible pictures God as caring not only about our present situations but also about the future. He cares about wealth, family, and inheritance, enough to urge us to plan ahead. As we dedicate ourselves to loving and serving our neighbors, including our families and those who will come after us, the Lord will add His blessing. Then we can rest 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.

Colossians 3:1-11 - Lectionary for Pentecost 8C

7/31/2019

7/31/19
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.

Salvation is by grace through faith in Christ alone. It is not from our works, not in any way. We want to be sure we make no mistake in that regard. The good works of the Christian are completely irrelevant to being a redeemed person. Yet that is not the end of the story.

Colossians 3:1-11 calls Christians to live as Christians. This means we seek the things of God (v. 1). We live out our days practicing for the life of the world to come. Our practice doesn’t earn anything, but it finds the peace and rest of God, at least as a foretaste, on this earth.

What does that daily walk look like? Verses 5 and 8-9 list some specific habits we are to put to death, practices that provoke God to anger. It’s a “sin list,” not comprehensive, but it gives the idea that we are to put away behaviors that are harmful to others and to society as a whole. As the British might say, “that’s enough to be getting on with for now.” Work on those and we can deal with others later.

Recent political and cultural discourse has sometimes featured angry voices, complaining that social stands which agree with religious values must be abandoned, as they are rooted in some sort of religious intolerance. I merely observe that the vast majority of this list is impossible to legislate. The rejection of lying and slander does, in certain settings, have the force of law. There are ractices we can affirm as social goods and also recognize as religious values with no conflict. The Christian individual tries to do what is good in the world, with or without the compulsion of law. God’s desire for good should be enough motivation.

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 11:1-13 - Lectionary for Pentecost 7C

7/25/2019

7/25/19
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 11:1-13 points to the overwhelming good gifts God gives to His people. The illustration that Jesus makes in verses 11-12 is rooted in a very simple idea. Every normal, healthy, well-adjusted adult wishes his or her children to have good things. We don’t give our children serpents to eat. Those, under the Jewish law, were unclean. We don’t give our kids things that pollute them. We give them what is good. A fish, not a snake. An egg, not a scorpion. Good food, not bad.

This is because we are good, right? In verse 13, Jesus says it is not. We are not good by nature, but evil by nature. Yes, this is Jesus calling you and me evil. Even evil people give good things to their children. We try to protect and nurture, not harm our children.

What’s the punch line? Here Jesus says something surprising. We would expect him to say the Father gives good food to His people. But instead, he says the Father gives the Holy Spirit. The Spirit of God, who directs us to Jesus, is truly the best gift we can receive. He delivers forgiveness and life as we receive God’s Spirit-inspired Word with the faith the Lord gives us, rooted in Jesus’ work on our behalf. God gives us a gift which will not pass away. We who are evil give good gifts that expire. God who is good gives permanent gifts. This is truly our great hope.

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

A Physical New Heaven Earth

7/25/2019

Thursdays are for the New Testament
7/25/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
“V. New Heaven and New Earth (21:1-22:5)” pp. 726-776.
“A. Coming of New Heaven and New Earth (21:1-8)” pp. 728-744.

Osborne observes as we move into the narrative of the new heaven and earth that it provides fitting closure for not only the themes of Revelation but for the entire drama of sin and salvation found throughout the Bible (Osborne 2002, 726).

The idea of a coming new heaven and new earth is common to both the Old and New Testaments. Since the original creation was ruined by sin, Osborne sees that it needs to be replaced with an eternal heaven and earth (Osborne 2002, 729). Though he is not completely certain of the type of physicality, Osborne does believe it will have a physical element. The new heaven and the New Jerusalem will come down from heaven to earth, making a united reality (Osborne 2002, 730). In this new creation there is no evil remaining. The judgment has fallen on evil and it is not able to pose a threat. The Bible passages describing restoration are now fulfilled (Osborne 2002, 731). As the heavenly city descends, the saints have their permanent home and are united with God (Osborne 2002, 733).

In Revelation 21:3-4 a loud voice comes from the throne of God. Osborne asserts this as an angel, not God, because God speaks in verses 5-6 (Osborne 2002, 733). The message is that God’s dwelling is with his people. They are his people and he is their God. This results in peace and joy in God’s presence.

Verses 5-6 have God’s description of his new order. Osborne enumerates five elements of God’s speech. First, the church is to know that God makes all things new (Osborne 2002, 736). Second, the message is true and worthy of faith (Osborne 2002, 737). There is no place for doubting God’s Word. Third, the events of world history are now finished. We do not look for more after this point (Osborne 2002, 738). Fourth, God as the beginning and the end is the sovereign Lord over all history. Finally, the God who is sovereign over all will care for his people, particularly those who thirst and need living water (Osborne 2002, 738-739).

In Revelation 21:7-8, the readers are challenged to distinguish “between those who are faithful and those who are not” (Osborne 2002, 739). The faithful depend on God for all their provision. They will receive all the promises which have been made in the past, especially the promises of adoption as children of God (Osborne 2002, 740). The sins discussed through the book of Revelation will most certainly be punished, particularly a refusal to believe or attempts to deceive others. This, Osborne sees, is a stern warning to Christians that they need to persevere in the Christian faith (Osborne 2002, 742).

Colossians 2:6-19 - Lectionary for Pentecost 7C

7/24/2019

7/24/19
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.

The Christian has been made alive by God. This is the unapologetic message of the apostle Paul in Colossians 2:6-19. If you are a Christian, it was none of your doing. Those who would give the glory to a human decision or an act of obedience are, as noted in verse 8, captives of human tradition. All the honor goes to God.

Notice the passive nature of the verbs. In verse 10, you “have been filled.” In verse 11, you “were circumcised” without hands. In verse 12 that circumcision takes place by baptism, which again is patently not something you do, but that you receive. God made you alive, in verse 13. He is the one who cancelled your debt, in verse 14, and who overcame rulers in verse 15. The Christian has been made alive by God.

Theologicans use the term “monergism” to describe this action. In monergism, only one person is working, and the Christian believes in divine monergism. All the work of salvation is done by God in Christ. In baptism, God drowns sin and raises the believer in faith. In the work of the cross, God kills sin. In our daily life, our paths are directed by God’s mercy. We trust that the Lord is able to do all things for the good of His kingdom. The Christian has been made alive only by God. No apologies. Just truth.

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

A final judgment delayed by mercy

7/18/2019

Thursdays are for the New Testament
7/18/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
“IV. Final Judgment at the Arrival of the Eschaton (17:1-20:15)” pp. 603-725.
“D. Great White Throne Judgment (20:11-15)” pp. 719-725.

The judgment found in Revelation 20:11-15 is agreed to be at the end of history as we know it. Osborne finds a “large white throne” as a symbol of something with great majesty, power, and purity (Osborne 2002, 720). In this scene, the current age comes to a close, so eternity can be ushered in. The first heaven and earth will need to pass away. In verse 12, those standing before God’s throne are judged. Osborne takes these to be the saved, as we see saints standing there in other passages. It is after verse 12 that the other dead are raised (Osborne 2002, 721). The judgment according to things written in books is a common theme in the Old Testament and other Jewish writings. Believers are judged “according to their works” in various New Testament passages as well, but Osborne concedes that we do not know what that judgment might be (Osborne 2002, 722).

Revelation 20:13-15 records a resurrection of the dead, given up by “the sea.” Osborne considers the sea as a personification of death and Hades. He also notes that in the apparent chronology of Revelation the sea has already been destroyed, yet it does give up its dead to face judgment. The unrighteous are judged and “the evil forces join the false trinity in the lake of fire” (Osborne 2002, 723). This second death is depicted as eternal and conscious punishment. It is applied to all whose names are not in the book of life, which is the apparent consequence of their disobedience and unbelief (Osborne 2002, 724).

Luke 10:38-42 - Lectionary for Pentecost 6C

7/18/2019

7/18/19
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.

Mary and Martha were apparently well known to Jesus. John’s Gospel tells us that these are the same people whose brother Lazarus died and was raised from the dead. They are family friends. It’s a natural thing for Jesus and his disciples to stop there when they are in town. Our Gospel passage from Luke 10:38-42 gives us a small glimpse in to the life of this family, at least on this one occasion.

Before we pick on Martha (or on Mary), let’s remember a few important details. First, this is just a snapshot of the household. It could well be that Mary usually did a lot of the work of entertainment. It could also be that Martha wasn’t feeling particularly well this day, or that she was distracted by something along with her preparations for the meal. Mary could possibly be eager to help with the meal but she might think it rude to leave the guests to themselves. Maybe Lazarus was not around and it seemed right to have someone there with Jesus and whatever disciples were present. There are countless details we don’t know. The two details we know are that Mary was listening to Jesus and Martha was troubled with the serving.

Jesus’ response doesn’t speak down to either Mary or Martha. He never indicates that the meal and other things aren’t important. He does say that, at least at the moment, receiving his word is the most important thing for Mary to be doing. The other details can be sorted out, there is no pressure, there is no hurry. Certainly nobody could call Martha negligent. And those gathered are friends. They are all right. If something is delayed or even missing, it will be fine.

When we gather together, may we have God’s grace to gather as friends who can be patient with one another, who can enjoy one another’s presence, who can surround ourselves with God’s Word, even while we make the spaghetti and the salad. It is the fellowship we have in Christ which binds us together. The pressure is not on Martha, nor on Mary, nor on any of the disciples, but on the Christ who redeems our lives. He has taken care of what is most important. We’ll manage the rest, and it will be all right.

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.

Colossians 1:21-29 - Lectionary for Pentecost 6C

7/17/2019

7/17/19
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.

We are very accustomed in Christianity to talk about how Jesus’ work in his perfect life, death, resurrection, and ascension is absolutely complete, that Jesus has done all that is necessary for our life and salvation. This is good and true. As we read in Colossians 1:22, Jesus has reconciled his people and presents them to God the Father.

What’s going on with Paul’s commentary in verse 24, about completing something that is lacking? Is it, as some would say, a statement that Christians must suffer persecution or they are not really Christians? Is it a hint that there is something left unfinished? We can’t concede that. To do so would say that Jesus didn’t really complete the work of salvation. It would imply that Jesus alone is not the savior and that we, or those who would persecute us, need to endure suffering or salvation isn’t complete. And what if your life is really good and you have very little suffering? Would this suggest that you cannot be a Christian and must put yourself into a situation that will be more difficult? If we are responsible for the suffering to bring our salvation, then we don’t need the Christ described in Scripture. We can’t say that there is anything left unfinished.

So what is the apostle getting at here? He says that he is suffering for the sake of the Colossians, filling up the suffering that Christ may not have done for them. After all, when Paul is writing to the Colossians, Christ has finished suffering. He is seated at the right hand of the Father and, though he is constantly working for his people, he is no longer suffering for them.

The apostle, unlike Jesus, suffers while he works. Though it is Christ working in him and through him, Paul is the one who is sweating in the heat, sleeping badly in uncomfortable settings at night, suffering from the pains of his journeys, declining in his health due to rough treatment, beatings, and imprisonments. For the benefit of Christ’s people, the servants of God endure hardship. Like a parent of a small child, a pastor cares for the health of the congregation, makes sure they have the teaching and worship that they need, sees to it that the people are well nourished from the Word of God. The pastor attends to the sick and the weak, including those being born and those dying. Like the apostle Paul, all of God’s “full-time” servants work hard and suffer hardship for the good of the congregation. It is a joy to see the Lord’s people encouraged and strengthened. Yet it is not without its trials.

We pray the Lord would work through His people to build up His body in strength and grace, to present everyone to the Father mature in Christ.

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

Luke 10:25-37 - Lectionary for Pentecost 5C

7/11/2019

7/11/19
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.

Many catechism teachers, well meaning, teach young and old alike that we are to love our neighbor, and our neighbor is everyone in the world. On one level this is true, but I’ll observe it is not specifically what Jesus says in our Gospel passage this week. When asked, “Who is my neighbor?” Jesus responds with a description that tells us the neighbor is someone in proximity, known or unknown, but who is in need. This is someone we have power to care for or to ignore. It is someone we can help or harm.

We live in a startlingly global society these days. I don’t think much about it when I trade a message with a friend who is halfway around the world and we have a conversation in real time. I don’t think much about how amazing it is when we can hear each other’s voices even when we are on different continents. I barely consider my superpower of being able to travel hundreds of miles in a day, have a meeting in a different state and return to my own bed by bedtime. Who is my neighbor? The faster we can move, the more difficult it is to identify that neighbor. The person once distant is almost near. The concerns which two generations ago would have been heard by us after they were over are now broadcast to us real time.

It remains important, and perhaps more important than in previous generations, that we ask ourselves if we are able to do anything meaningful to help in a situation we hear of. Possibly we become concerned with homelessness and poverty in a different country, which is something we should be concerned about. At the same time, we might miss an opportunity to help in our own community, where there is some homelessness and poverty as well. Who is our neighbor? Proximity and a possibility of actually helping is very important.

We love and serve our neighbor. There are plenty of people right near us who need that love and service. As we work locally, the good and care will spread. If all Christians were actively engaged in living and serving their neighbors, there would shortly be no neglected places in the world. The love of God in Christ spreads from one to another.

Love the Lord. Love your neighbor. Don’t give up.

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.

Those who refuse, refuse

7/11/2019

Thursdays are for the New Testament
7/11/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
“IV. Final Judgment at the Arrival of the Eschaton (17:1-20:15)” pp. 603-725.
“C. The Thousand-Year Reign of Christ and Final Destruction of Satan (20:1-10)” pp. 696-718.

Osborne notes that the idea of a thousand year reign of Christ prior to Satan’s final destruction has created a great deal of debate and division in Christianity, particularly prior to Augustine and then again some 1200 years later in the 1700s (Osborne 2002, 696). Osborne takes a premillennial point of view but tries not to entirely discount amillennial or postmillennial stances. The passage and its place in the larger passage (17:1-20:15) about God’s judgment is of greater importance than the theological debate over the sequence of events (Osborne 2002, 697). This passage divides into three segments: the binding of Satan (20:1-3), the saints’ reign (20:4-6), and Satan’s release and final battle (20:7-10) (Osborne 2002, 698).

In verses 1-3, introduced with the typical “and I saw,” an angel descends from heaven to the abyss to bind Satan with a chain and lock him up (Osborne 2002, 699). Osborne thinks it likely that this is the same angel who opened the abyss in Revelation 9:1. Satan is not able to resist the angel’s power. The names given to him appear much like names read in a formal sentence, leading to imprisonment (Osborne 2002, 700). Osborne finds the binding of Satan reminiscent of Jesus’ statement in Mark 3:27 and the parallels, where the strong man is bound and his house is plundered. The theme of a binding of fallen angels is not uncommon in late Judaism. The period of imprisonment in Revelation 20 is a thousand years, which is based on Jewish traditions of a significance of the multiples of ten. Osborne thinks it may refer to a long but clearly defined and spiritually significant period of time (Osborne 2002, 701). Satan is locked and sealed in with no means of escape, “so as not to deceive the nations” (20:3). Osborne here observes that an amillennial view sees the binding of Satan as the age of the Church, while a premillennial view expects the binding of Satan at some point in the future (Osborne 2002, 702). Since Osborne finds Satan’s primary work as deception, he does not think our current age could be that described in Revelation 20. There seems to be too much deception for him to believe Satan is bound (Osborne 2002, 703).

Revelation 20:4-6 describes a thousand year reign of the saints. Some individuals are seated on thrones judging. Osborne observes that the text never says clearly who the judges are (Osborne 2002, 703). Due to the proximity of the mention of martyred Christians, Osborne thinks those who have died for their faith are the judges (Osborne 2002, 704). This power of judgment is given to them, presumably by God. They had been beheaded and refused to worship the beast or receive his mark. These were alive and reigned with Christ for a thousand years. Osborne, noting that verse 4 is before the mention of bodily resurrection inverse 5, is unsure if this would be an early resurrection (Osborne 2002, 706). In 20:5 there is a clear statement of resurrection. There is a “first resurrection” but Osborne sees there is no second resurrection, but that unbelievers will face a second death (20:6). He takes the resurrection to be a raising of all saints from the dead (Osborne 2002, 708). Those who are raised will be “priests of God and of Christ,” serving before God. AGain, this is in sharp contrast to those who died in unbelief so are raised not to life, but to a second death (Osborne 2002, 709).

In Revelation 20:7-10, Satan is released, he once again deceives the nations, and they surround God’s people only to be destroyed and cast into a lake of fire (Osborne 2002, 710). Again, Osborne is critical of an amillennial position because only at the end of the millennium does Satan regain power to deceive. He is released and immediately begins to successfully deceive the people of the earth, who have known no deception for a thousand years. Osborne sees their immediate capitulation as a sign of the sinful nature (Osborne 2002, 711). The assembly of the nations for battle is a parallel to Ezekiel 38-39, where the nations rise up against God’s people. Osborne takes this as a battle which is distinct from that of Revelation 16:14-16 and 19:17-21. Here there is a different outcome and aftermath (Osborne 2002, 713). The saints, pictured here as being in Jerusalem, are surrounded by armies of the nations. Fire comes down upon the nations, again, as before, presumably from God (Osborne 2002, 714). The devil is placed into eternal punishment in a lake of fire. The concept of eternal torment for demonic forces was a common theme in the New Testament (Osborne 2002, 715). Osborne observes again that those who did not believe were immune to the presence of Christ and the lack of deception for a thousand years. They would not believe under any circumstances.

Colosssians 1:1-14 - Lectionary for Pentecost 5C

7/10/2019

7/10/19
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.

Colossians 1:9-12 speaks of how the apostle prays for the Colossians. As we read this passage we realize that many of our prayer requests fall far short of what the Lord might have for us. For in this passage the apostle prays for the Colossians, “asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, 10so as to walk in a manner worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God” (ESV). There is no hint of praying for their financial well being, for their temporal needs, even for their temporal safety. What’s going on here? Is the apostle uncaring about the things that most of us agree mattera great deal when the rubber meets the road?

The fact is, as we are filled with knowledge of God’s will, we see what is of Him and what is not. As we have spiritual wisdom and understanding we find a sense of purpose. We realize what will be helpful in this world and what will hinder God’s people from thriving. We realize that there are certain ways that we live in community and which will be good and right. As we learn from God’s wisdom how to walk in a way that is worthy and pleasing to God, we conduct our lives in such a way that the Lord’s good will becomes apparent. He works in us. He works through us. We bear fruit for Him, and that fruit is described in Galatians as the fruit of the Spirit. We do good works, which, as I often remind people, are good. Our knowledge of God grows and we live according to His plan and concerns more and more easily.

I’m going to depart from my normal blogging mode and ask that my readers pray for me and for others in this way. We need it. We really need to have God’s wisdom to walk according to His plan. Please, pray for me and the work of Wittenberg Door Campus Ministry, that this will be how our life in community can be described. And we encourage one another. I pray the Lord will work likewise in you. Grace to you all today.

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

Luke 10:1-20 - Lectionary for Pentecost 4C

7/4/2019

7/4/19
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 three-year lectionary.

In our reading from Luke 10 the Lord sends out a group of disciples who are to be cared for on account of their work. They are to heal, teach, and do all the kind of things that Jesus has bee doing. They bring peace into the places where they are staying, and if rejected, they leave and don’t acknowledge God’s blessing upon the place where they stayed.

What does this have to do with a modern missionary, such as myself? It’s a hard passage. It tells me that I shouldn’t worry so much about my livelihood. God’s workers are worthy of their keep. Those who are receptive to the ministry which is faithfully carried on in the name of Christ are to step forward and support the workers. Believing this message takes more courage than most of us have. I recall interviewing a Christian school teacher who had been asked to teach at a salary which left him well below the poverty level. The board of the school (where he did not go to work) asked him why he didn’t have enough trust in God to know his needs would be provided. His response was that his creditors didn’t have the same level of trust that he did. A fair response. The holder of my mortgage may not believe that God’s people will supply the required payments. All too often that hesitance has proven valid.

What do we do? As we read in our passage from Galatians 6 this week, God’s people take care of others, especially in the household of faith. As we recapture this idea of a Christian community which values the ministry of Word and Sacrament and cares for God’s servants, we will improve our reputation before our world. We will find that they see and know the Lord and His people fulfill their responsibilities and care for one another. God’s messengers can go out and do their work freely, knowing that they will be cared for.

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.

Christ's Coming Doesn't Even Require a Battle

7/4/2019

Thursdays are for the New Testament
7/4/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
“IV. Final Judgment at the Arrival of the Eschaton (17:1-20:15)” pp. 603-725.
“B. Final Victory: The End of the Evil Empire at the Parousia (19:6-21)” pp. 669-695.

Osborne notes that the two main events of the end spoken of in the New Testament are a rapture of the saints and a judgment of sinners. The element of judgment is prominent in Revelation but the timing of a gathering of Christians is not at all clear (Osborne 2002, 669).

The hymns to God continue in Revelation 19:6-10. Osborne separates 19:1-5 from 6-10 because the first half includes the idea of judgment but this portion has no hint of judgment. It is entirely focused on the praise of the Lamb (Osborne 2002, 671). The rejoicing brings God the glory which is due to him as not only the one who reigns but also the groom who is taking the Church as bride. Osborne again emphasizes the difference of the brides in Revelation, the Church as contraasted with the “great prostitute” (Osborne 2002,672). Osborne also describes briefly the seriousness of a betrothed which was a sufficient commitment that to break it required a divorce. The commitment of the Church to the Lamb was complete, but the actual marriage was not completed until this point (Osborne 2002, 673). The bride both prepares herself and is given perfect garments by the Lord. Osborne briefly describes the church’s self-preparations to the works of James rather than the imputed righteousness of Paul, but he goes on to see that the garments with which the church prepares herself are provided by God (Osborne 2002, 674). John is again reminded to write what he sees, particularly that God has brought to the wedding those he wishes to have, so they will be able to rejoice in the wedding supper (Osborne 2002, 675). Seeing this, John falls down in worship and is corrected in what he does by the angel, having inadvertently worshipped the angel (Osborne 2002, 677).

In Revelation 19:11-16 the Christ as the conquering king is on the scene, arriving as a very imposing figure on a white horse, and waging a battle which is so certain in its outcome that his mere presence seems to win the victory (Osborne 2002, 679). Osborne walks briefly through the descriptors of Christ. The striking element at first is that he wages war using the power of his righteousness and truth, which are weapons none other actually possesses (Osborne 2002, 680). His flaming eyes, his crown, and the name written add to his striking appearance as the unique ruler among rulers (Osborne 2002, 681). Osborne discusses the idea of Jesus’ special name, concluding that his true identity and power are bound up in a name which he allows nobody else to use (Osborne 2002, 682). The bloody garment worn by Christ, says Osborne, is stained with his enemies’ blood, not his own. Osborne considers this to be so because the context is that of judgment, not redemption (Osborne 2002, 683). Christ proceeds to judge and to make war. He is accompanied by a heavenly army, possibly angels, saints, or a combination of the two (Osborne 2002, 684). There is some unresolved debate over whether the army will actually fight or if all the fighting is done by Christ. Osborne concludes that any combat is under Christ’s authority and that he is the victor in the conflict (Osborne 2002, 685). Significantly to Osborne, Christ is called the king of kings, while the Antichrist had more limited authority. “Thus, this is another place where the divinity of Christ is stressed - the Warrior Messiah is God himself” (Osborne 2002, 686).

In Revelation 19:17-18 a radiant angel commands birds of prey to gather so as to feast on the dead. Osborne sees this as “an obvious parody of the invitation to the saints to attend ‘the wedding supper of the Lamb’ in 19:9” (Osborne 2002, 687). We notice the invitation is issued before the battle, again emphasizing the certainty of the outcome.

Revelation 19:19-20 brings us to the battle itself. Osborne, after listing a number of Old Testament passages about a final war, concludes, “This passage is the culmination of all the previous imagery. This is truly ‘the day of the Lord’ prophesied throughout the OT. Yet there is no battle” (Osborne 2002, 689). The battle ends as soon as the Lord shows his sword. Osborne considers that there is probably a battle but that it is downplayed to show Christ’s superiority. In the battle, the beasts are captured and their forces defeated. They are condemned and thrown into a lake of fire. Osborne concludes this is a description of eternal and conscious punishment (Osborne 2002, 690). He goes on to describe several different images in which cultures take eternal punishment to involve fire. The armies are destroyed, in fulfillment of the promise made to martyrs in Revelation 6:11. The birds have their feast, a humiliation to the dead enemies (Osborne 2002, 691).

Galatians 6:1-10, 14-18 - Lectionary for Pentecost 4C

7/3/2019

7/3/19
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.

Galatians 6:10 says “So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith” (ESV). Several years ago I was struck by just how controversial this verse is. On the surface, it doesn’t seem it would raise many hackles. Do good to everyone, right? Who would oppose that. It has an out clause. As we have opportunity. That’s also relatively uncontroversial. If it’s not possible to do good for someone who would benefit from it, maybe we can try to find a way, but sometimes it is simply not possible. That’s sad, but true. Where’s the big controversy?

We can find a challenge in two areas here. First, we need to recognize the sometimes conflicting definitions of good. Second, we ask what it implies that we especially aim our good works toward “the household of faith.”

God in the Bible has made some specific types of good very clear, often by giving negative examples and negative commands. He generally says what is bad in fairly specific terms, and makes more general statements about what is good. For instance, we are to love one another. That’s a rather general statement. Some of the specific ways we love one another are spelled out in negatives. We don’t lie, steal, murder, commit adultery, and all the rest. The negatives have some positive implications as well. In our not lying, we are truthful and try to view other people’s actions in a generally charitable way, as if they are likely being truthful as well. We not only don’t steal things, but we use things and time for positive benefits, also helping others to benefit from their things and time, if possible. Some of God’s commands about morality and lifestyle may go against some of our impulses. But if we call ourselves Christians we affirm that God’s commands are good for us and for our society.

What does it mean when we direct our good works primarily to the household of faith? Here we don’t necessarily exclude those who don’t believe exactly as we do, but our primary emphasis is on care for those who are part of the Christian community. In times of calamity we care for all we can just the same. Hurricanes, floods, forest fires, earthquakes, all the people in an area are enduring hardship. We help them all. However, there’s nothing wrong with the Christian organization making it clear that the scholarship program they have is intended for students who share their beliefs and values. There’s nothing wrong with the local congregation gathering food and clothing specifically for someone in their congregation who is enduring hardship. They are caring for their family first, then can care for other people’s families. We notice this is “especially” for the household of faith, not “exclusively.”

Is this a difficult and controversial verse? Perhaps. But it does ultimately make a lot of sense and is entirely consistent with the idea of God raising up a special community of faith which will thrive together.

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 9:51-62 - Lectionary for Pentecost 3C

6/27/2019

6/27/19
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 three-year lectionary.

Our Gospel passage for this week can be summed up in a very simple statement. “Jesus lays down his reputation, his comfort, and his relationships for his people.” Yes, the passage seems to show Jesus telling his disciples how to act. But he is showing them how to act like he does. In verses 51-56, though the people in Samaria would not receive him, Jesus didn’t worry about his reputation. He was going about his journey to Jerusalem to lay down his life. It didn’t matter what people said about him. In verses 57-58 a new follower was seeking comfort that Jesus did not receive himself. The creator and sustainer of all, who owns heaven and earth, made himself of no account, not even with a place to stay. Jesus does not consider his comfort as important as the life of the world. In verses 59-62, Jesus calls two followers to leave their families and homes behind. The perfect and constant fellowship Christ had with the Father and the Holy Spirit was not of such a concern to him as having fellowship with his followers.

As we see that Jesus humbled himself in these ways on our behalf, we are motivated to follow him and emulate him. Jesus never takes us anywhere He doesn’t go first. He does it all for our sake, to bring us 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.