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Saul - Hunting Christians, Finding Christ

3/13/2024

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Wednesdays are for the New Testament
3/13/24

Bruce, F.F. (1988). "Conversion of Saul of Tarsus: Ats 9:1-31." In The Book of Acts (Revised). (pp. 180-197). William B. Eerdmans Publishing, 

We met with Saul briefly at the stoning of Stephen. He returns in Acts 9:1. Bruce notes that Saul's desire was to root out Christians wherever they could be found, not merely to expel them from Jerusalem (Bruce 1988, p. 180). Verse two indicates Damascus as a target. Bruce notes that the various states which were under Roman rule were required, among other things, to grant extradition. The letters Saul carried gave him authority to bring back Christians from Jerusalem, but not those who were natives of Damascus. The Christians were known as followers of "the way" (Bruce 1988, p. 181). Bruce provides a very brief history of Damascus, an extremely old city, continuously inhabited since at least the time of Abraham.

Acts 9:3-7 describes Saul's encounter with God as he was approaching Damascus, about midday (Bruce 1988, p. 182). A bright light appeared, and Saul heard a voice asking why he was persecuting it. Bruce notes that rabbinic scholars recognized what they called "the daughter of the voice [of God]" (Bruce 1988, p. 182). Even without a prophet, God could speak to His people.

Bruce takes Saul's understanding of the encounter to be, from the start, an encounter with God, and for the response to Saul's question, "Who are you," to have been conclusive, that it was indeed Jesus (Bruce 1988, p. 183). Bruce notes that there have been attempts to explain the encounter in medical terms. however, the testimony of Saul (later more commonly called Paul, his Roman name) was that of religious conversion. Bruce draws a parallel between this conversion and a description of a similar conversion reported by Sundar Singh in 1904 (Bruce 1988, p. 184). Saul's fellow travelers were not as dazzled by the light, but in verse seven they had heard the voice, though in a later account we are told they did not hear the voice. Bruce considers it possible that, like in John 12:29, they heard something but were not sure what it was (Bruce 1988, p. 185).

In Acts 9:8-9 we read that Saul was temporarily blinded, and that he continued on the journey to Damascus, "to the place where, presumably, arrangements had been made for him to stay" (Bruce 1988, p. 185). He remained fasting. Bruce does not take this as an indication of later traditions of a pre-baptismal fast.

Acts 9:10-16 describes twin visions. Saul sees a man named Ananias coming to him, while Ananias sees the Lord sending him to Saul (Bruce 1988, p. 186). Ananias was aware of Saul's reputation. Bruce considers Ananias to be someone from Damascus, so safe from Saul's commission to arrest people. Despite Ananias' protests, the Lord sent him to bring the gospel to Saul. The message of the gospel was to come to many nations through Saul (Bruce 1988, p. 187). Bruce notes that Ananias may have been somewhat comforted by knowing that Saul, who had inflicted suffering on others, would suffer himself.

In verses 17-19, Ananias visits Saul, prays for him, and heals him. Bruce observes that the use of "Saul" suggests Ananias was speaking in Aramaic (Bruce 1988, p. 187). Paul's later testimony puts this encounter together with the vision on the road as his commissioning to ministry. Bruce considers Paul's statement in Galatians 1:1, 11-20 that he did not receive a commission from any mortal man. Ananias, as a non-apostle, could not have the authority to commission Paul. He was simply confirming the action of the Lord, received by Paul in a vision (Bruce 1988, p. 188). Further, Saul had been filled with the Holy Spirit when Ananias laid hands on him. Again, it is not the work of Ananias but of God.

Acts 9:19b-22 describes Saul as beginning to preach Jesus immediately (Bruce 1988, p. 189). This differs from Paul's account in Galatians 1:15-17, where he says he left for Arabia. However, Bruce notes the description in Acts 9 may well refer to a very limited period of time, probably before Saul left for Arabia (Bruce 1988, p. 190). His reference to Jesus as "Son of God" is consistent with much Old Testament usage (Bruce 1988, p. 190). Bruce notes that Saul's original mission was to go to the synagogues of Damascus and remove Christians. Instead, he went to the synagogues of Damascus and argued for Christianity. The authority of Jesus was greater than that of the high priests. Bruce observes the people knew why Saul was coming but that he did the opposite of their expectation (Bruce 1988, p. 191).

Acts 9:23-25 describes a plot of the Jews in Damascus to kill Saul. Bruce notes the parallel account given by Paul in 2 Corinthians 11:32-33. The ruler of Damascus, Aretas, had apparently taken a special, hostile interest in Saul, though the reason for the interest is not clear (Bruce 1988, p. 192). This may well have been after Paul's time in Arabia. Bruce notes that Galatians 1:18 describes Paul's trip to Jerusalem as three years after his conversion, and Acts 9 describes Paul going to Jerusalem right after his escape from Damascus.

In Acts 9:26-30, Paul, now in Jerusalem, is in danger from his former associates, yet he is not trusted by the Crhistians. Barnabas serves to encourage the apostles to receive him (Bruce 1988, p. 193). Bruce suggests that Baranabas may have already known Paul, so could vouch for a change of character (Bruce 1988, p. 193). Again, Bruce compares the chronology in Acts 9 with that in Galatians 1:18-24. Paul apparently did not visit with all the apostles. However, he had received a commission from God but not from men. He visited with some apostles, who ratified his call (Bruce 1988, p. 194). Paul's ability to spread the gospel in Jerusalem and Judea was limited due to the distrust of him shown by area Christians (Bruce 1988, p. 195). This resulted in his travel back to Tarsus, a major cultural center among Hellenized Jews.

Acts 9:31 is a summary statement which closes the account of Paul's reception of Christ and a calling as an apostle. Luke here uses the singular "church" rather than a plural, to designate Christianity throughout a region (Bruce 1988, p. 196). The spread of the gospel was becoming broad, but the church remained one singular phenomenon.

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Philip - The Gospel to Samaria and to the Gentiles

3/6/2024

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Wednesdays are for the New Testament
3/6/24

Bruce, F.F. (1988). "Philip: Acts 8:1b-40" In The Book of Acts (Revised). (pp. 161-180). William B. Eerdmans Publishing, 

In the wake of Stephen's execution in Acts 8:1a, Bruce notes that devout men violated the custom of not mourning someone who had been executed, by taking his body away with sorrow (Bruce 1988, p. 162). At the same time, however, there was a wave of persecution, which Bruce concludes may have been focused on Hellenistic Christians. This shifted many out of Jerusalem, likely leaving Christianity in Jerusalem primarily Hebrew rather than Hellenistic. Bruce observes that this begins the larger spread of the Gospel described by Jesus in Acts 1:8 (Bruce 1988, p. 163). At the same time Saul of Tarsus is identified as a leader in the persecution.

Acts 8:4-8 describe the move of Philip to Samaria, where he continued bringing the gospel to the residents of that city. Bruce sees this as indicative of the overall pattern of the Christian dispersion (Bruce 1988, p. 164). Philip, one of the seven selected in Acts chapter six, bridged a substantial cultural gap between Judah and Samaria. Bruce notes that the Samaritans had retained a Messianic hope, so Philip's message was not so foreign to them. Bruce notes the lack of clarity in the text, which does not identify the particular city Philip visited (Bruce 1988, p. 165). Philip's preaching was accompanied by exorcisms and healings which gained a great deal of attention. 

In Acts 8:9-13 we meet a Samaritan called Simon Magus. Bruce observes this person gained "extraordinary" attention in early Christian writings (Bruce 1988, p. 166). He becomes known as the originator of Gnostic thought, apparently moving from Samaria to Rome and influencing many people. Recognizing that Philip was performing miracles and proclaiming words which were powerful, Simon believed, at least in some way (Bruce 1988, p. 167). Along with other Samaritans, he was baptized. Bruce observes that Philip's baptism of Samaritans was not controversial, as later baptisms of Gentiles were.

Peter and John visit Samaria in Acts 8:14-17, to pray for the Christians and learn what was happening there (Bruce 1988, p. 168). Bruce notes the custom of the apostles to supervise as needed. The Samaritans had believed and been baptized but had not "received the gift of the Holy Spirit." Bruce observes that while we have no specific information, the reception of the Holy Spirit was apparently accompanied by an external sign (Bruce 1988, p. 169). Bruce does not take this passage as indicative of a rite of confirmation. He does suggest that the visit of the apostles was important in letting the Samaritans know for certain that they were truly accepted in the Church. The incorporation of the Samaritans expands the Church to the whole of David's kingdom, symbolically ratifying Jesus as the Davidic king (Bruce 1988, p. 170). 

Acts 8:18-24 brings Simon Magus into contact with Simon Peter. The sign of the Holy Spirit was something Simon Magus wanted to be able to use, so he asked to be granted the power to do so. It must have seemed appropriate to him that the ability would be purchased (Bruce 1988, p. 171). Peter and John understood that God's gifts were free. Therefore, they concluded that Simon Magus had no concept of the gospel. Bruce sees Simon Maus as not having been changed in his nature. He sees this as a matter of the "stringent requirements of apostolic orthodoxy" (Bruce 1988, p. 171). The picture later accounts give of Simon Magus indicates that he continued unrepentant and pursued error rather than  truth (Bruce 1988, p. 172). This first narrative of Philip in Samaria ends when, in Acts 8:25, the apostles return to Jerusalem.

Acts 8:26-40 resumes the story of Philip. Bruce considers the narrative style here to be similar to that used for Elijah's actions (Bruce 1988, p. 173). Philip is guided by the Spirit of the Lord just as Elijah was guided by the angel of the Lord. His journey is on a major route which leads to Egypt, though the particular location is not clearly understood (Bruce 1988, p. 174). The Ethiopian official he meets is someone with considerable authority, as the queen, rather than the king (who was seen as a god), carried on all the secular functions of the nation (Bruce 1988, p. 174). Bruce observes the custom in antiquity of reading aloud, which may have been helpful in decoding manuscripts, which can be physically and mentally confusing (Bruce 1988, p. 175). The passage which the Ethiopian man was reading is known as the "suffering servant" passage, recognized by Christians as referring to Jesus. For this reason, Philip was very qualified to answer the eunuch's questions. Bruce observes the clarity which the Gospel accounts can shed on this passage in Isaiah (Bruce 1988, p. 176). Bruce entertains the possibility that Luke quotes only part of the passage the eunuch was asking about. He concludes that Philip likely addressed some wider piece of the context for the verses quoted. Philip reviewed numerous parts of Scripture to explain the gospel (vv. 34-35) (Bruce 1988, p. 177). For an unstated reason, the Ethiopian asked to be baptized. The chariot was stopped at a place with water and Philip baptized the man.

Bruce notes that probably in the second century a formal confession of Jesus as Son of God was inserted into the passage (Bruce 1988, p. 178).

In verse 39, Philip works his way back toward home, preaching as he goes. Bruce notesthe Western text of Acts depicts the angel of the Lord taking Philip away and the Spirit of the Lord falling on the Ethiopian (Bruce 1988, p. 178). Bruce considers this to be a reasonable inference which would be made from the shorter text as well. Bruce points out that Irenaeus records the Ethiopian as a missionary, a happening we would likely expect from Luke's account. The mission to the Gentiles has begun with this event. The gospel is going to a place Romans considered the end of the world (Bruce 1988, p. 178). We next see Philip in chapter 21, some twenty years later, in Caesarea.

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Stephen Defends the Gospel, but Not Himself

2/28/2024

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Wednesdays are for the New Testament
2/28/24

Bruce, F.F. (1988). "Acts 6:1-8:1a." In The Book of Acts (Revised). (pp. 119-161). William B. Eerdmans Publishing, 

This passage is rather longer than I would like. However, it makes logical sense to take the narrative of Stephen from beginning to end.

Acts 6:1-6 introduces us to a significant milestone in the life of the Christian community, as we meet Hellenists for the first time (Bruce 1988, p. 119). Bruce considers the fact that both the Hellenists and the Hebrews were Jews who converted to Christianity. However, the Hellenists would have attended synagogues where the services were in Greek, and where there was more Greek culture in the community. There were tensions between the Palestinian and Hellenistic Jews, which may have remained among those who converted (Bruce 1988, p. 120).

The controversial issue in Acts 6 was that of charity to the poor among the congregation, and particularly widows. Distributions were made by Palestinians and the Hellenistic widows perceived they were at a disadvantage (Bruce 1988, p. 120). Though the apostles were not primarily involved in the distributions, as leaders they took action, asking the community to select seven men to administer the distribution. The requirements in verses 2-4 "might be regarded as ideal requirements for all church appointments" (Bruce 1988, p. 121). This would allow the apostles to concentrate on worship and preaching.

Bruce observes that in verse five the seven men appear to be Hellenists, not only based on their names, but also on the situation and on other facts we learn about some of them elsewhere. The community as a whole selected the men, then the selection was ratified by the apostles, who laid hands on them and installed them (v. 6). Bruce briefly describes a laying on of hands as a means of blessing, identification, or commissioning someone (Bruce 1988, p. 122).

Bruce observes that the term "deacon" is not used in this passage for the seven, but that the parallel term for "service" is used to describe the task (Bruce 1988, p. 122). Stephen and Philip appear in other contexts doing the work of evangelism.

In Acts 6:7, Luke briefly reports the continued growth of Christian influence, especially among priests. Bruce notes the priests may well have continued in their priestly roles (Bruce 1988, p. 123). 

Verses 8-10 describe Stephen doing miracles and engaging others in powerful discussions (Bruce 1988, p. 124). Considering whether it was the laying on of hands which empowered Stephen to do these works, Bruce thinks the data is inconclusive, since we already knew Stephen was "full of the Spirit." Verses 9-10 point out Stephen's involvement in a Hellenistic synagogue, where leaders took offense at his message. Bruce briefly entertains the possibility that Saul of Tarsus, in Cilicia, may have been among these people, though it cannot be proved (Bruce 1988, p. 125). In public debate, Stephen's defense of Jesus' messiahship was not overthrown.

As a result of Stephen's robust defense, in Acts 6:11-15 Stephen was arrested and brought to the Sanhedrin (Bruce 1988, p. 125). Bruce observes that in verse 11, those speaking against God would naturally be described as "false witnesses." The charge of blasphemy was related to allegations that Stephen has spoken against the temple (Bruce 1988, p. 126). Since the work of the temple was also the prime economic force in Jerusalem, presenting a threat to the temple also threatened economic ruin (Bruce 1988, p. 126). It was fairly clear that Jesus had spoken of the end of the "temple order" (Bruce 1988, p. 126) and Stephen had endorsed Jesus' views. Bruce notes that the Synoptic Gospels never have Jesus making a statement about tearing down the temple then raising it up, but the gospels are clear that there were reports of Jesus saying that (Bruce 1988, p. 127). Stephen was clear that the sacrifice and ceremonial law were coming to an end. As Stephen faced the judges, he seemed angelic to them, as someone of great authority (Bruce 1988, p. 128).

The high priest, whom Bruce takes likely to be Caiaphas, in Acts 7:1, asked Stephen whether the charges were so. Bruce notes the importance in Jewish law of making certain an accused person knows the specific charge and has an opportunity to respond (Bruce 1988, p. 129).

Stephen's reply begins, in Acts 7:2-8, with a review of the history of God's call of Abraham and his promise made to him. Bruce observes this is not the start of a defense of Stephen but "a defense of pure Christianity as God's appointed way of worship" (Bruce 1988, p. 129). The defense is largely based on God's ability to work in the absence of a building (Bruce 1988, p. 130). In contrast to God's faithfulness to his people in the wilderness is Israel's failure to recognize him and his Messiah. Bruce observes that Stephen describes instances in which the people rejected God's means of rescue and provision. Bruce notes that Stephen has been portrayed as sympathetic to the Samaritans. However, he rejects the temple, whether in Judea or in Gerizim (Bruce 1988, p. 131). Some have related Stephen to the Ebionites, but their rejection of the temple did not emerge until after the year 70. They also would have rejected the view of Stephen that the gospel was also for Gentiles. Bruce considers Stephen's rejection of the temple to be forward looking in a way not characteristic even of other Hellenists of his time (Bruce 1988, p. 132.

Stephen's response in the form of an historical overview was a typical rabbinic practice. It rooted his statements in the works of God among His people (Bruce 1988, p. 132). He ties the rest of the message to Abraham and Moses, counter to the charge that he was speaking against Moses (Bruce 1988, p. 133). The description of Abraham, however, serves to detach the walk of faith from a temple in one location. Additionally, Abraham is used as an example of someone who believed but never actually received the land of promise (Bruce 1988, p. 135).

Acts 7:9-19 continues Stephen's narrative, describing Israel resident in Egypt. Stephen uses the sale of Joseph into slavery as an example of the patriarchs' failure to recognize God's hand of provision (Bruce 1988, p. 136).

In Acts 7:20-29, Stephen reviews the early history of Moses. Again, Bruce notes, Moses was the deliverer appointed by God, but the Israelites were not necessarily receptive to Moses (Bruce 1988, p. 139). Moses' flight from Egypt to the wilderness again shows that God's deliverer may be a person lacking a secure home (Bruce 1988, p. 140). 

Acts 7:30-34 again emphasizes God's presence outside of the land of promise, making the place of his self-revelation the holy place (Bruce 1988, p. 140). Bruce notes the emphasis on God's ability to remember his covenants no matter where his people may be (Bruce 1988, p. 141).

Acts 7:35-43 continues the description of God's provision for his people in the wilderness. Bruce observes that as Joseph's brothers first rejected him then later accepted him, and as Moses was first rejected then accepted, Jesus had first been rejected and now must be accepted (Bruce 1988, p. 142). The presence of God was with Israel in the wilderness, but they were disobedient (Bruce 1988, p. 143). Bruce notes that Stephen here affirms Moses but does not affirm Israel. In verses 42-43 Stephen describes the result of Israel's distrust, making idols and worshiping the "hosts of heaven" (Bruce 1988, p. 143). This resulted in their abandonment by God.

Stephen quotes Amos at length. Bruce notes the significant differences between the Hebrew and Greek texts, concluding that both serve as a stern warning (Bruce 1988, p. 143). He notes that Amos may have considered sacrifice to have stopped at the time of the Assyrian exile, while Stephen seems certain that sacrifices continued, but to pagan deities (Bruce 1988, p. 144). Regardless, the people were not faithful to God. They refused to believe His deliverance.

Acts 7:44-50 describes the presence of the tabernacle with the people of Israel up to the time of David (Bruce 1988, p. 146). Bruce notes the significance of the tabernacle. It was the place of God's presence with Israel during all their wanderings, from Moses through the time of David (Bruce 1988, p. 147). God was present with Israel in accord with his revealed promise. In this passage, therefore, Stephen is noting that he is not hostile to a place of God's presence. God was there, but the people rejected his presence. Bruce observes that Stephen makes the same step we see in many early Christians, of not viewing the temple as the fulfillment of God's promise to be with Israel. Rather, Stephen sees this promise fulfilled in Jesus (Bruce 1988, p. 148). Stephen's contention (Acts 7:48) is that while pagan gods can be housed in buildings, the true God cannot (Bruce 1988, p. 149). Jesus and His Church are the true living temple of the living God. Stephen quotes the start of Isaiah 66 to speak of the nature of God's followers (Bruce 1988, p. 150). They are the temple.

Stephen then moves along, in Acts 7:51-53, to press the conclusion of his argument (Bruce 1988, p. 151). Bruce observes that Stephen moves into this conclusion rather abruptly. He calls Israel "stiffnecked" and "disobedient." They act like uncircumcised people (Bruce 1988, p. 152). They are exactly the kind of people who would have persecuted the prophets. Bruce notes that the Jewish leaders had attempted to distance themselves from those behaviors (Matthew 23:30). However, Stephen alleges they still have the same hostility, as evidenced by their advocacy for the death of Jesus.

The Sanhedrin was incensed by Stephen's accusations. In Acts 7:54-56, Stephen apparently saw a vision of Jesus at God's right hand. The reference Stephen made to Jesus was unmistakable to this council which had previously heard Jesus' own testimony (Bruce 1988, p. 154). They judged Stephen as guilty of blasphemy, though Bruce notes Stephen was the one speaking the truth. Bruce discusses the fact that, while Psalm 110:1 depicts the Son of Man sitting, Stephen sees him standing (Bruce 1988, p. 156). Bruce takes the standing posture as significant of the way a witness would stand in court to make statements (Bruce 1988, p. 156). The heavenly court has Jesus as a witness, whose testimony agrees with Stephen. The earthly court is making the wrong decision. Jesus is seen here as superior to the temple, the real presence of God for his people (Bruce 1988, p. 157).

Acts 7:57-60 describes a quick move to execution. Bruce notes that commentators take different views of the execution, with some assigning it to a fanatical mob of bystanders (Bruce 1988, p. 157). Bruce does observe that the presence of witnesses suggests there was a legal execution under a slightly broader view of blasphemy than that of pronouncing God's name (Bruce 1988, p. 158). He notes the presence of Saul at this point, a character who will take on a large role in Acts. Bruce finds no way in which this execution would not be an illegal usurpation of Roman law (Bruce 1988, p. 159). Regardless, it was done, and done quickly. Stephen's last statements are reminiscent of Luke's version of Jesus' last words. However, Stephen's express a high Christology. Jesus is the one who will receive him (Bruce 1988, p. 160).

Acts 8:1a closes the narrative of Stephen by observing that Saul, the Cilician from Tarsus, approved of the execution (Bruce 1988, p. 161). Bruce notes that Saul was not willing to compromise as Gamaliel had been (Acts 5:34-39). His desire was to eliminate Christianity.

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John 3:14-21 - Lectionary for Lent 4B

3/8/2018

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3/8/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Gospel reading for this week, from John 3:14-21, refers back to our Old Testament reading in Numbers 21. Here Jesus explains that he is the fulfillment of the bronze serpent in the wilderness.

In Numbers, because of the people’s sin, God sent venomous snakes to bite and kill them. He then set up a cure. If people looked at a bronze serpent, lifted up on a pole, they would be rescued. Jesus’ statements seem to clarify that the looking was done in faith, trusting that God would rescue them.

Jesus describes himself as the fulfillment of the serpent in the wilderness. He, being fully human, but without sin, is visibly the very thing which brings death. Every human, with only two exceptions recorded in biblical history, dies. We all know that will happen. It’s inherent in our humanity.

Jesus, however, is not like us in a very important regard. He has no sin. Therefore, death cannot hold him. When he is lifted up on a pole, killed  to death, he appears for all the world to be our complete equal, suffering death as well.

Jesus has a different solution, though, one which doesn’t show up in our understanding. He will draw all people to him, giving eternal life to all who believe. This is the way God loves the world. He loves it in such a way as to create life through faith in Jesus.

This is precisely what Jesus will do. After a few years of walking with his disciples, teaching them, and bringing healing and hope to crowds of people, he will be lifted up. The one who is perfectly human will become accursed in death for all the descendants of Adam. The one who is perfectly divine will be raised from the dead, bringing life to all who believe him. This is the Gospel of the Lord. 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.

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Ephesians 2:1-10 - Lectionary for Lent 4B

3/7/2018

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3/7/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our New Testament passage from Ephesians 2 draws a very subtle distinction for us between the way we should consider sin and the way we should consider righteousness. Let’s take a look at just a few of the implications of the passage.

The apostle Paul says that we were dead in our sin and disobedience. The displeasure of God is fully earned by us. The God who has commanded that all his world remain very good, the way He made it, will not look with favor on any disobedience, great or small. When we fail to live in perfect obedience, love, and trust to God, and at peace with any of our fellow humans, we have justly condemned ourselves. It’s our fault, period.

How are we rescued? In verse 4, it is by God’s grace and mercy. This is nothing we deserve. It is not that God recognizes anything good in us. It isn’t that our good deeds outweigh our bad deeds. None of that! It’s God’s mercy that creates salvation. There’s nothing we could do, and even if we could, we wouldn’t do it.

Condemnation, then, comes from us. It’s our fault. Mercy is all God’s fault, if we can use that terminology. The only way I can be rescued from sin and death is that God chose to redirect his righteous anger against my sin. He chose not to condemn me. All the glory then goes 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.

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Just a Note - Acts 12:20-23

7/6/2017

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7/6/17
The earliest Christians followed a Jewish tradition of pausing to pray, preferably together, first thing in the morning, about mid morning, at noon, about mid afternoon, and in the evening. “Just a Note” posts are brief observations made from Scripture readings not related to a lectionary. If I have one to post, it normally appears about 9:00 in the morning, at “the hour of prayer.”
 
There are a few passages in the New Testament which provide startling reminders that the God of the New Testament is exactly the same as the God of the Old Testament. Acts 12:20-23 is one of those passages.
 
Herod the king, the same one who lost Peter earlier in this chapter, has become angry with some of his subject people. After they worked at obtaining a peace treaty, Herod went to make an oration.
 
At this ceremonial political occasion, Herod accepts the acclamations of the people. He is a god, not a man. Herod the king, overseer of Israel, has publicly denied the true God. He is eaten by worms and dies.
 
The God of the Bible has revealed himself to his people. He has shown his patience and kindness. He has told his people how and where they can approach him. When they choose to worship other gods, or, worse yet, to accept praise as if they themselves are gods, there is no more patience in God’s attitude. He does not allow substitutes. He does not share his glory.
 
The Bible announces salvation only through Jesus’ substitutionary, atoning death. It is received only through faith. It is all by God’s grace, never by our works. May we grasp this better than Herod did.
 
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.

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Get Ready to Stand

8/20/2015

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Thursdays are for the New Testament - 8/20/15
Peterson, Eugene H., and Peter Santucci. Practice Resurrection: A Conversation on Growing up in Christ. Grand Rapids, Mich.: William B. Eerdmans Pub., 2010. Kindle Electronic Edition.
Chapter 13, “The Wiles of the Devil and the Armor of God: Ephesians 6:10-17” Loc. 2877-3121.

Peterson observes that Ephesians does not end with a rushing call to radicality (Peterson 2010, Loc. 2881) but to a disciplined readiness. The Ephesians stand firm as Christ has called them (Peterson 2010, Loc. 2891). This will bring maturity as we find our identity in Christ and among his people. We do have an enemy to withstand Peterson 2010, Loc. 2926). Peterson observes that there are many evil forces in the world but that here our biggest challenge may be identifying these unseen enemies (Peterson 2010, Loc. 2943). The tools we receive for this conflict are armaments from God (Peterson 2010, Loc. 2983). The six armaments are a representative sample of Christian character (Peterson 2010, Loc. 2994). Peterson observes that as time goes by we have a temptation to leave our post or remove some armor, a tendency we must resist (Peterson 2010, Loc. 3037). As the Ephesians stand firm they pray (Peterson 2010, Loc. 3053). This has been a recurring theme in the book. Prayer becomes the natural language of the Ephesians. This prayer is specific and focused on praying for others (Peterson 2010, Loc. 3072). Peterson observes that in the end, Tychicus is the only person named in Ephesus (Peterson 2010, Loc. 3102). He also appears in relation to Ephesus in Acts 20:4. This person had been with Paul and with the Ephesian church. They had a history and understanding of one another .This, Peterson says, should be the pattern as we practice resurrection. We do it together.

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Finding Focus

7/30/2015

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Thursdays are for the New Testament - 7/30/15
Peterson, Eugene H., and Peter Santucci. Practice Resurrection: A Conversation on Growing up in Christ. Grand Rapids, Mich.: William B. Eerdmans Pub., 2010. Kindle Electronic Edition.
Chapter 10, “Holiness and the Holy Spirit: Ephesians 4:17-32” Loc. 2120-2316.

Peterson observes Paul’s use of “therefore” at Ephesians 4:1 and again at 4:17 to shift topics. He is making a transition to speak about “us: what we do and the way we do it” (Peterson 2010, Loc. 2131). Yet the focus of our life is always Jesus working in the church by the Holy Spirit (Peterson 2010, Loc. 2138). Peterson compares life in the church to rock climbing, an ascent from earth to heaven. God’s commands are the protective devices without which we have nothing to guide us or to grip (Peterson 2010, Loc. 2159). In this context, Peterson finds reason for the negative command, not to live as Gentiles (Peterson 2010, Loc. 2177). There is a right caution about life in Christ. The world around the Ephesians Christians was full of temptation to sin and to arrogance. This served as a backdrop for the positive commands to follow (Peterson 2010, Loc. 2194). Peterson discusses this in terms of “negative space,” a term artists use to refer to what is absent in a work of art (Peterson 2010, Loc. 2230). The prohibitions of Scripture may well serve to avoid clutter and allow us to see the real picture of our life in Christ. In this life centered upon Jesus, Peterson reminds us, we see the true Triune God (Peterson 2010, Loc. 2251). In the Trinity we learn especially that the God who cannot fit into our categories is very present and personal (Peterson 2010, Loc. 2260). This is especially the role of the Holy Spirit whom Peterson sees indwelling all the commonplace events of life, drawing attention to Jesus (Peterson 2010, Loc. 2300).

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Now That's Unity!

7/23/2015

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Thursdays are for the New Testament - 7/23/15
Peterson, Eugene H., and Peter Santucci. Practice Resurrection: A Conversation on Growing up in Christ. Grand Rapids, Mich.: William B. Eerdmans Pub., 2010. Kindle Electronic Edition.
Chapter 9, “One and All: Ephesians 4:1-16” Loc. 1893-2117.

Peterson opens by observing the word “therefore” at the start of Ephesians 4.  “The transition is not abrupt. It is not as if we can separate the being of God from being human and treat them separately. But we do separate them” (Peterson 2010, Loc. 1899). God is present in life. Peterson again emphasizes the simple and obvious ways human and divine interact, particularly in the context of church (Peterson 2010, Loc. 1910). This is the straightforward context for knowing God. Paul pictures this life in church as a “calling” (Peterson 2010, Loc. 1935). Peterson views the shift in Paul’s letter at this point as one from kerygma to paraclesis - from proclamation of who God and man are to an urging to life in light of the proclamation (Peterson 2010, Loc. 1950). Peterson’s exposition of the ideas of proclamation, teaching, and urging follows. He contends that this paraclesis goes on among Christians every day and is the heart of our “cure of souls” or “spiritual direction” (Peterson 2010, Loc. 1981). The relational element, the knowledge that we are in this life together, is of primary importance to a life of paraclesis (Peterson 2010, Loc. 2001). It is something pursued in community together. This, Peterson suggests, is what ties our theological lives and material lives together. It makes the oneness we see articulated in Ephesians 4 (Peterson 2010, Loc. 2037). As we seek to live together in the community of the church we become one body, growing up in Christ, all together, all growing (Peterson 2010, Loc. 2080).
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Stop Drop and Pray

7/16/2015

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Thursdays are for the New Testament - 7/16/15
Peterson, Eugene H., and Peter Santucci. Practice Resurrection: A Conversation on Growing up in Christ. Grand Rapids, Mich.: William B. Eerdmans Pub., 2010. Kindle Electronic Edition.
Chapter 8, “Prayer and All the Fullness: Ephesians 3:14-21” Loc. 1668-1892.

Peterson reminds us that as Paul prayed in the middle of his letter, we too begin, continue, and end with prayer (Peterson 2010, Loc. 1677). The Church and Christ go together. Our prayer is for glory of Christ in the church. As Jesus is human and divine, the church is as well (Peterson 2010, Loc. 1687), a concept which is difficult for us. Yet “Christians are interested in understanding and participating in the life of church on the same terms that we use to understand and participate in the life of Christ - human and divine simultaneously, without diluting or compromising either element” (Peterson 2010, Loc. 1710). Peterson observes that some thirty years after Paul wrote to the Ephesians John, who cared for the churches in Asia Minor, wrote to Ephesus in Revelation 2-3. They had abandoned their love for Jesus. There are forceful words about a serious problem, one about which Paul had prayed before (Peterson 2010, Loc. 1745). This leads Peterson to point up the centrality of prayer in all our lives (Peterson 2010, Loc. 1756). He views this life of prayer in submission to the living God as our great participation in the Christian life. Paul’s prayer is that God will fill his people with all his riches (Peter 1795). Powerful words indeed! These riches of God are not merely outward riches, but inward as well (3:16-17) (Peterson 2010, Loc. 1831). Peterson emphasizes that in faith we realize the very Messiah living in us. In the end we see that the church is not merely a place or thing we build. It is that but it is also the mystical people of Christ (Peterson 2010, Loc. 1865).

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Head and Body - Together!

7/9/2015

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Thursdays are for the New Testament - 7/9/15
Peterson, Eugene H., and Peter Santucci. Practice Resurrection: A Conversation on Growing up in Christ. Grand Rapids, Mich.: William B. Eerdmans Pub., 2010. Kindle Electronic Edition.
Chapter 7, “Church and God’s Manifold Wisdom: Ephesians 3:1-13” Loc. 1458-1667.

In Ephesians Paul makes clear that Jesus is the head of the church. The head and body need to be kept together. When considered in isolation we quickly go astray (Peterson 2010, Loc. 1466). Peterson reminds the reader that Christ was active prior to our faith (Peterson 2010, Loc. 1470). This work of Christ is, in Ephesians 2, centered in the church, which is the place he has made for us (Peterson 2010, Loc. 1484). In Ephesians 3:1-13, Peterson notes Paul’s pace relaxing (Peterson 2010, Loc. 1489). He speaks of himself and Jesus’ work in him. Even in this personal talk, Paul focuses on his goal. His life is all about Jesus, but it is Jesus working in Paul (Peterson 2010, Loc. 1507). Peterson further reminds us that Jesus is currently working in Paul in prison (Peterson 2010, Loc. 1518). He is a captive, describing freedom in Christ. Peterson compares the bondage and alienation from Ephesians to the isolation in which so many people live. Christ, who has made a place for his people, leads the church, “the workshop for turning knowledge into wisdom, becoming what we know” (Peterson 2010, Loc. 1571). Peterson emphasizes that the church is the place where we truly find ourselves and where we make sense of our world (Peterson 2010, Loc. 1605).

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