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Luke 14:25-35 - Pentecost 16 C

9/1/2016

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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.

This week’s Gospel reading, from Luke 14:25-35, portrays Jesus urging his followers to consider the cost of discipleship. Following Jesus may be a costly matter. Within this passage, Jesus lays out the practical details first and then follows them with an illustration of the principles.

What is the principle? In verse 28 it is that of obtaining and considering a construction estimate. The result of not getting an estimate, in verses 29-31, is that the building project will not be completed and the man will be mocked.

In verses 30-32 the principle is that of a king considering the amount of military force he has before attacking an enemy who may well be more powerful than he is. If he does not think he can raise an adequate force to overcome the enemy he will seek a diplomatic solution to the conflict.

Verse 33 ties us back to verses 26 and 27. Being a disciple of Jesus requires us to lay down all that we have, all our earthly security, all our hopes, all our dreams. It requires us to follow him regardless of the outcome. Verse 27 says that the disciple is to “bear his cross” (NKJV). This, we realize is no decoration but rather a device to inflict a slow and painful death.

Are Jesus’ disciples willing to follow him even if it costs their life? It is a large cost to consider. Yet this is the demand Jesus makes. He came and gave his life. If we receive his life in place of ours, we must also be willing to lay down our lives.

How do verses 34-35 relate? Jesus suddenly talks about salt which could lose its flavor and be worthless. If the Christian is not distinctly Christian, he has chosen to take up his own life again rather than Jesus’ life on his behalf. Jesus’ call is certainly to a radical type of discipleship which will be reflective of his priorities and his resurrection.

If this passage seems to leave us without hope, realizing that our commitment is imperfect and worthy of being thrown out, the worthless salt, we should consider again the way Jesus comes for those who are imperfect. He himself perishes for us outside the camp, bringing us forgiveness, as we read in Hebrews chapter 13. The same Lord who calls us to unflinching discipleship also calls us to trust in his forgiveness.

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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Philemon 1-21, Pentecost 16 C

8/31/2016

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

Our Epistle reading for this week is almost the entirety of Paul’s letter to Philemon. After the reading ends in verse 21 there are four additional verses which ask for a guest room and send greetings from several others. The letter is addressed to Philemon, who is known to Paul and who hosts a church congregation in his home. Philemon’s slave, Onesimus, has run away from him. He has somehow found his way to Paul while in prison The location of Paul’s imprisonment is not stated and is not entirely clear. Yet Paul seems to hope that he will be released in the near future and be able to visit Philemon (v. 22).

While entire commentaries have been written on this letter, weighing in at under 350 words, I think we’ll be content for today with a few comments. Onesimus is a slave. There is no dispute about that. He is not considered free. Observe that Paul does not suggest that Onesimus has no obligation to Philemon, his owner. Paul, also in bondage, observes to Philemon that Onesimus is in essence just like Paul. Though he is not free legally and possibly not physically free to come and go as he wishes, Onesimus has been set free from sin and death by Jesus. Both Paul and Onesimus are, therefore, free. They may be in chains, they may even be put to death. Yet nothing can change their freedom in Christ.

Paul urges Philemon not to release Onesimus from bondage, but to receive him back as “more than a slave - a beloved brother” (v. 16, NKJV). The treatment and respect that Onesimus will show Philemon is that of a respected brother. Paul asks Philemon to treat and respect Onesimus as a brother as well. They may have different roles in life, but the respect of brothers in Christ will stand despite those roles.

We are well advised to consider the freedom that we have. In an age characterized by offense and statements of ill treatment and discrimination, people who belong to Christ are well equipped to view and treat others with the dignity of brothers. This goes beyond social status, economic security, career choices, and ethnic origin. May God bless our efforts in this regard.

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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Deuteronomy 30:15-20, Pentecost 16 C

8/30/2016

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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.

This week’s Old Testament passage is Deuteronomy 30:15-20. It lays out before the people of Israel a very simple choice. They can love the LORD, allowing their actions and attitudes to be in accord with His Word, or they can allow their heart to turn away. This is a choice which the passage describes as life and death, a choice of being blessed or cursed. God’s clear stated desire is that the people of Israel should “choose life” (v. 19, NKJV).

This Scripture is often misunderstood in modern American preaching and teaching. A brief corrective is appropriate.

First, some teach that this passage calls people to “decide for Jesus.” The text tells people in verse 16 what God commands the people. However, this passage does not urge anyone to make the kind of decision for Jesus which is often demanded in many church congregations. Put quite simply, this is addressed to the chosen people of God, Israel. All of the people of Israel are, by their birthright, already partakers of the covenant promises of God. They are not asked to opt in. There is nothing contradictory about reminding the people who are already God’s people of their identity and of the importance of remaining faithful to God’s covenants. That is exactly what is really happening here.

Second, some teach that the people in the passage who turn away (v. 17) were not believers in the first place. Yet it is impossible for someone who is not a member of a family to depart from the family. It is impossible for someone who is not a partaker of a covenant to depart from the covenant. Rather, this passage asserts that the people of Israel, God’s covenant people, have a tendency to depart from taking His Word seriously. Therefore they need to be reminded of their identity.

What is the passage teaching? It reminds us that we who are God’s people are obligated to cultivate our attitude of faith toward him. We need to take God’s Word seriously and hold to the great promises he has given. This is how God’s inheritance is delivered.

From the very beginning of the Christian period, Christians have taught that the covenant of God is delivered to all nations through Jesus, identified as God the Son. By trusting that he is the one who has fulfilled God’s law perfectly and on our behalf, we are partakers of all the promises of God. Salvation is a matter of God’s promise, not of our obedience. Our obedience is rightly seen as a response to God’s love for us. It is likewise a sign that we are loving the Lord (v. 16).

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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Psalm 1, Pentecost 16 C

8/29/2016

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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.

This week’s reading from the Psalms is Psalm 1. The Psalms are often called the songbook of early Christians. Within Judaism there were traditional Psalms chanted or sung in homes and in other gatherings for worship. Some were associated with particular times of the day or times of the year. Psalm 1 draws a great distinction between the righteous and the ungodly.

The righteous one, the person who delights in God’s law, is going to be very secure. He will be prosperous and will provide for others. Notice the provision as in verse 3 he brings forth fruit and provides shade.

The ungodly person, who would not delight in God’s law, has no security. Not only does he fail to provide for others, he himself will not survive in God’s judgment.

It is very common for people to ask, usually in an accusing manner, about people who are wealthy or kind and generous who do not take heed to God’s law. Notice that the Psalm never says that the ungodly will not care for others. It pointedly tells us only about the end of time. “The ungodly will not stand in the judgment, Nor sinners in the congregation of the righteous” (v. 5, NKJV).

What about the confession of Christians that we are all sinners? When we look at our motives we see that they are not pure. Christianity has almost uniformly agreed that through Jesus’ substitutionary and atoning death, the believer is considered righteous before God. This is described very clearly in Romans chapter 5, among other places.

Above all, the Psalmist declares that the righteous one is blessed. I pray that my readers will be blessed by God this day and every day, delighting in God’s Word.

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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    About Throwing Inkwells

    When Martin Luther was dealing with struggles in his life he once saw what appeared to be an angelic being. Not trusting that he was going to be informed by someone other than the God revealed in Scripture, he took the appearance to be untrustworthy and hurled his inkwell at it. The chipped place in the plaster wall is still visible at the Wartburg Castle, though apparently the ink stain on the wall has been refreshed periodically by the caretaker.

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