Blog Posts - Wittenberg Door Campus Ministry

Malachi 3:13-18 - Lectionary for Last Sunday of the Church Year, Series C

11/18/2019

11/18/19
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.

What’s the use? We work and work, after seeing few measurable results. It’s a discouraging process. In the time of Malachi, God’s people were seeking the restoration of their nation after a time of captivity. They faced trial after trial. In Malachi 3:14-15 they ask why they should even try. The people of God have been speaking against God. All their effort seems futile, yet they are working as hard as they can. They assume God must be the one to blame. What will they do?

In verse 16 the people regroup. They speak with each other, and apparently pray to the Lord. He hears them and gives His promise. In the last day, the Lord will take them as His treasure. At that time they will be able to distinguish between the good and the evil.

In the final analysis, God is the only one who brings a hopeful result. He is still the reascuer of His people. The difference between good and evil will be clear, but it is based on their belief and trust in God, not their faithful works. There will be judgment and distinction. But those who have been faithful to the Lord will receive a reward. This is the hope of the Christian.

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.

Millennialism in Early Christianity

11/18/2019

Mondays are for Church History
11/18/19

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 12. The Development of Catholic Theology in Conflict with Heresy” Sections 137-158, Loc. 18758-20235.
§ 158. Chiliasm.

Schaff notes that the controversy of millennialism has been brought up in English language polemical writings a great deal (Schaff 2014, Loc. 20159). However, Schaff does not find a scholarly and in-depth analysis of the issue. Though the early church did not make a formal creedal statement, chiliastic views were fairly common. “The most striking point in the eschatology of the ante-Nicene age is the prominent chiliasm, or millennarianism, that is the belief of a visible reign of Christ in glory on earth with the risen saints for a thousand years, before the general resurrection and judgment (Schaff 2014, Loc. 20166).

Chiliasm existed “shortly before and after Christ” (Schaff 2014, Loc. 20174) in Jewish apocalyptic literature. It was also adopted by some heretics, including Ebionites and Gnostics. The Christian forms focused on the second coming of Christ, rather than his first coming. Normally it finds a resurrection both before and after the millennium, as well as a brief reign of Satan prior to an eternal reign of Christ. The models are regularly built on Revelation rather than other parts of the canonical Scripture (Schaff 2014, Loc. 20181). Justin Martyr seems to Schaff the pivotal character in the move from Jewish to Christian chiliasm. Schaff describes Justin’s teaching in some detail (Schaff 2014, Loc. 20189), He also details Irenaeus and Tertullian. Tertullian actually incorporated some ideas from Montanism into his eschatology (Schaff 2014, Loc. 20204).

Schaff finds that the opposition to chiliasm dates to the very early times of Christianity. Caius of Rome associated chiliasm with the gnostic Cerinthus (Schaff 2014, Loc. 20212). Origen rejected it out of hand as well as rejecting apostolicity for Revelation. The growth and acceptance of Christianity throughout the empire suggested a different view, articulated by Augustine. “The apocalyptic millennium he understood to be the present reign of Christ in the Catholic church, and the first resurrection, the translation of the martyrs and saints to heaven, where they participate in Christ’s reign (Schaff 2014, Loc. 20219). For this reason, Schaff says it was common as the first millennium closed to expect Christ to come.

In general, Schaff says, chiliasm has been considered a heresy or at least as a point to be rejected. However, it periodically arises again (Schaff 2014, Loc. 20226). There must always be a living hope in the return of Christ, but the models of a literal thousand year period do not seem to work well.

Two Ways - Life and Death

11/15/2019

Fridays are for the Didache
11/15/19

Hutchens, S.M. “Good News or Dead End?” Touchstone Sept/Oct 2013, pp. 4-5

Hutchens, writing in response to comments that modern Christianity has been too concerned about relevance and not concerned enough about holiness, observes that this likely false dichotomy is not a new concern among Christians. Hutchens points us to the two ways passage of the Didache, saying the difference between life and death is enormous and should be obvious (Hutchens 2013, 5). His contention is that when we blur the lines of good and evil we are not helpful to those who are not entirely certain of the difference. Good leadership is authoritative and makes it clear that there is good and evil, sin and salvation, a way of life and a way of death.

Hutchens’ comments, though they are in a journal I greatly respect, and though they came up in a search about the Didache, are not of the nature to be of assistance in understanding much of th Didache. Rather, they provide some measure of critical analysis and enlightenment about our world.

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

11/14/2019

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

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

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

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

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

Why do we do good works?

11/14/2019

Thursdays are for the New Testament
11/14/19

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

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

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

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

11/13/2019

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

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

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

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

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

Two Kingdoms as Key to Church and Culture

11/13/2019

Wednesdays are for Bits and Pieces
11/13/19

Carl E. Braaten. Principles of Lutheran Theology 2nd edition. Minneapolis: Fortress Press, 2007 Chapter 8 “The Two-Kingdoms Principle” pp. 151-166

The two kingdoms theology is difficult on the best of days. It is the means by which Lutherans approach human rights and civil government. Braaten observes that in the 19th century it was used to separate the civil world from the religious world, effectively removing the Church from any relationship to human rights or justice. In the 20th century we did not succeed in re-engaging with the civil realm, though there were attempts. In fairly recent times attempts to formulate statements of civil rights have failed to recognize differences among various groups of Christians, thus developing muddled groups of presuppositions. Finally, in many societies, law determines what is just rather than justice determining what should be lawful. Braaten urges Lutherans to recapture a concern for human rights, recognizing that the civil realm is inseparable from the religious realm. The two kingdoms actually function more like facets of one world rather than separate worlds. As we embrace this reality we find that Christ’s care for deliverance from sin and evil extends to rescue from many results of evil. This is a recovery of Luther’s view of two kingdoms.

Psalm 98 - Lectionary for Pentecost 23C, Proper 28C

11/12/2019

11/12/19
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.

Psalm 98 calls all creation to sing praises to the Lord. All creation - the earth, the sea, the rivers, the hills, and all the people too. This is a mighty chorus of praise! What reason is there for such an outcry? The Psalmist provides several reasons in the first few verses of the Psalm. In verse one, God “has done marvelous things! His right hand and his holy arm have worked salvation for him” (ESV). The salvation of God is a big thing. After all, it seems quite impossible from our perspective to remove sin from somebody, especially without that person’s works of righteousness. Here, however, God works salvation for us. For this reason, we are called to sing God’s praises.

In verse two, God has made His salvation known by showing the nations His righteousness. I was recently talking with afriend who is having a little trouble wrapping her head around how big sin and salvation are. She took issue with the idea that we all sin, because she would rather think of the fact that we all make mistakes. Sin, I explained, is anything which falls short of God’s perfection. God shows us His righteous perfection. Then he shows us how he has given his life for all our sin, for all the times we are short of God’s perfection.

Third, in verse three, God “has remembered his steadfast love and faithfulness to the house of Israel” (ESV). He has shown his salvation all around the world.

For these reasons, God’s people sing praises to Him all the time. He has shown himself to be the savior, the redeemer of all his creation. We join the chorus of earth, sea, rivers, and hills calling out with God’s praises.

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 as the fulfillment of God's revelation

11/12/2019

Tuesdays are for the Old Testament
11/12/19

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Col, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 46”

As he begins to discuss Psalm 46, Augustine reminds his readers, as is his custom, that the text looks forward to fulfillment in Christ, the perfect end, or outcome, of God’s revelation (Augustine Psalms, loc. 324141). In verse one, God is a real refuge, a strong place, which Augustine compares to some of our attempts at finding security in a place of danger. Because of the world’s uncertainty, we cannot rely on our own ideas of safety. Regardless of the danger, the Christian turns to Jesus (Augustine Psalms, loc. 324150). For this reason, as we read in verse two, we do not fear. Augustine compres this confident lack of fear to the security Jesus felt when asleep in the story-tossed boat. Though the danger was palpable, Jesus did not fear. The same lack of fear applies to God’s people even when surrounded by great destructive power (Augustine Psalms, loc. 324176). Augustine further compres the Gospel preached to Gentiles to Christ, who is described as a mountain thrown into the sea. In itself it was terrifying to the onlookers but the result was for good, comfort, and security (v. 3). As an illustration, Augustine discusses the uproar created when Paul brought the Gospel to Ephesus (Augustine Psalms, loc. 324192).

In verse four, amid the shaking and roaring of the waters, we find a river of life, making people glad. Augustine considers this as an allegory of the peaceful water of the Holy Spirit, given for God’s people to drink (Augustine Psalms, loc. 324200). The Holy Spirit, given after the glorification of Jesus, filled the early Christians with joy. Augustine sees this also in verse five, as the sign of God in the midst of His people, a secure place. He raises the question here about God’s local presence, as the Psalm could be taken to limit God to one place. On the contrary, Augustine states that God “is contained in no place, whose seat is in the conscience of the godly” (Augustine Psalms, loc. 324217). Even if humans were to fall away, God would remain. God’s presence is anywhere it is needed. In this way God is in the midst of His people.

Verse six speaks of the “heathen” being troubled. They are bowed down. Augustine sees this as a bowing down to adore the true God, who has confronted them (Augustine Psalms, loc. 324226). The revelation of God’s presence troubles unbelievers. Their most reasonable course of action is to honor and adore God. In case we should have any doubt about God’s self-revelation, Augustine describes several places in Scripture where God revealed himself through miraculous means. Verse seven identifies this God clearly as “The Lord of Hosts.” Augustine ties this Lord very specifically with Jesus, God the Son, who calls all to himself (Augustine Psalms, loc. 324250).

In verse eight the Psalmist calls us to see God’s works. Augustine stresses the need to come, see the Lord, and be moved to believe (Augustine Psalms, loc. 324257). He emphasizes the need to believe the Lord before being broken and crushed at His coming, when Christ will be the judge of all. The evidence should be overshelming: Christ is depicted as the mighty mountain of God, not easily overlooked. For now, the Lord’s work is that of peace (v. 9). He can even end wars, but Augustine considers that true work to be ending the wars against God. He will end that war by striking down the ungodly (Augustine Psalms, loc. 324279). The end of ungodliness will be violent, as Augistine shows using several Scriptural allusions.

In conclusion, verse 10 calls God’s people to be still and see that He is God (Augustine Psalms, loc. 324297). We are not God. Only He is the true God. Our role is to put down our arguments against God. He is the one who, in verse eleven, has shown himself in glory as the one who takes up and cares for His people. His promises and person last forever. This brings hope and salvation.

Get Your Copy of the November 2019 Wittenberg Door Newsletter!

11/11/2019

Wittenberg Door November 2019 Newsletter

Malachi 4:1-6 - Lectionary for Pentecost 23C, Proper 28C

11/11/2019

11/11/19
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.

Every so often, more often than I would like, I will see or hear a line of commentary that draws a very sharp distinction between the Old Testament and the New, regularly portraying the God of the Old Testament as a grumpy old man eagerly warming up to smite all humanity. On the other hand, the commentators depict Jesus as the all loving New Testament deity who really cares.

A careful reading of our Old Testament passage for this week, Malachi 4:1-6, should dispel those ideas. Verse one warns of a terrible destruction which is coming. The “arrogant and all evildoers” (ESV) are in deep, deep trouble. They will be cut down and then burned. Yet they have been warned. For generation after generation God has called everyone to trust in Him, not in any of our human wisdom or resources. Verse two shows the comfort and safety they can have, with righteous healing resulting in joyful cavorting like young cattle, overjoyed to go play in the pasture. God’s desire is to move people from verse one to verse two. Verse three, however, soberly reminds us that not all will believe. It will be a dreadful day because of those who reject God’s calling.

What is our reasonable reaction? In verse four we are told to remember God’s commands. They are for our good, for our preservation. And God has not just left us with a warning. Verses five and six speak of God’s work to turn hearts to righteousness, not only on an individual basis, but between generations. By God’s grace, people of many generations are called to repentance and faith, moving from verse one to verse two.

In the Old and New Testament alike, God lovingly calls His people to trust in Him as their only hope. If salvation is indeed by grace through faith, that call is the only truly loving thing to do.

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.

Final Judgment - One Right View, Two Wrong Views

11/11/2019

Mondays are for Church History
11/11/19

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 12. The Development of Catholic Theology in Conflict with Heresy” Sections 137-158, Loc. 18758-20235.
§ 157. After Judgment. Future Punishment.

After a brief bibliography, Schaff observes that Christians have always agreed that the righteous “shall inherit eternal life and enjoy the blessed communion of God forever and ever” (Schaff 2014, Loc. 20097). However there have been three different ideas about the “impenitent.”

First, the orthodox idea is that of everlasting punishment. This is consistent with most Jewish teaching. Schaff also finds it in Ignatius, Hermas, and Justin Martyr (Schaff 2014, Loc. 20104). Schaff describes the views of Justin in some detail, as well as those of Irenaeus, Hippolytus, Tertullian, and Cyprian (Schaff 2014, Loc. 20120).

A secondary view is that of a “final annihilation of the wicked” (Schaff 2014, Loc. 20127). In this view the sinful soul is completely destroyed. Schaff observes that the view has been attributed to Justin Martyr and Irenaeus, but he asserts that they spoke too strongly of eternal punishment to think otherwise.

A third view is that of a final restoration of all to holiness. Schaff notes that this view says repentance, conversion and salvation are, in the end, useless (Schaff 2014, Loc. 20135). Origen did fall into this view, but with some moderation. Gregory of Nyssa was more adamant in his universalism. (Schaff 2014, Loc. 20143).

Ancient Manuscripts and Reading Instructions

11/8/2019

Fridays are for the Didache
11/8/19

-- "Codex Sinaiticus as a Window into Early Christian Worship” Eleutheria 3:1, Fall 2014. Liberty Baptist Theological Seminary & Graduate School, pp. 2-19.

This anonymous paper considers whether the ancient manuscripts of Scripture contained relatively standardized markings and formatting which would assist not only the reader but also the learner by setting apart particularly important portions of a “two ways” theme intended to teach a way of life and a way of death (“Codex Sinaiticus Window” 2014, 1). Of special note is “a system of cross references . . . placed in the margins of Codex Sinaiticus, which appear to be roughly contemporary to the manuscript” (“Codex Sinaiticus Window” 2014, 2). These were apparently developed by Pamphilius, whose work serves as a bridge between that of Origen and of Eusebius.

Reading ancient manuscripts is notoriously difficult, in part due to the lack of spacing between words and the lack of punctuation. Christian texts have a tendency to be prepared with more aids for reading aloud, but it remains challenging. The reader is helped by ekthesis, which resembles reverse indentation of new paragraphs, having a letter in the margin, as well as ending an old paragraph by leaving the remainder of the line blank (“Codex Sinaiticus Window” 2014, 3). Markingso f punctuation also tend to be carried over from one manuscript to another, including some marks which appear to give phrasing guidance to the reader (“Codex Sinaiticus Window” 2014, 4). In Codex Sinaiticus when a list is presented, each item on the list will appear on its own line, thus creating considerable blank space. The author of the paper considers a real possibility that the markings used may have been copied from earlier sources, dating back possibly into the second century (“Codex Sinaiticus Window” 2014, 5).

Because of generally low literacy rates in the Roman Empire, public reading of literature and other documents was a common feature of life. In the Church, public reading of Scripture was emphasized. We find these statements both in the New Testament, then as early as Justin Martyr (“Codex Sinaiticus Window” 2014, 5). It is also clear that some liturgical forms could be identified at a very early time. By the time of Tertullian there were habits of repeated readings as well as chanting Psalms. It was important that reading be done well, particularly using tunes or other methods to insure good projection (“Codex Sinaiticus Window” 2014, 7). The chanting would assist in both understanding and memory. This was considered part of having a proper reading. In comments of Irenaeus, even the individual sense units of the Greek were to be marked so as not to lose the sense of the text (“Codex Sinaiticus Window” 2014, 8).

The Didache and the Epistle of Barnabas, along with several New Testament passages have “two-ways” passages or lists ofvirtue and vice. Codex Sinaiticus and Q84 both have formats in which one attribute is provided per line (“Codex Sinaiticus Window” 2014, 10). A similar format appears in Luke 3, in lists of apostles, and at some places where lists of people being healed of various sicknesses appear. While some such formats may indicate a piece of a hymn or other liturgical music, the author of this article thinks the format would normally be used to remind a reader of a mnemonic method or a rhetorical rhythm (“Codex Sinaiticus Window” 2014, 12). This practice, again, tends to point to a relatively early time period in which orality was prominent (“Codex Sinaiticus Window” 2014, 13).

The paper, though it doesn’t actually prove anything, does demonstrate a possibility that different passages were highlighted for special attention in reading, and that those passages may have been set apart due to particular liturgical goals (“Codex Sinaiticus Window” 2014, 14).

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

11/7/2019

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

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

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

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

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

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

Falling into Sin by Trusting Oneself

11/7/2019

Thursdays are for the New Testament
11/7/19

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

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

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

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

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

11/6/2019

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

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

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

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

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

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

Psalm 148 - Lectionary for Pentecost 22C, Proper 27C

11/6/2019

11/5/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Psalm 148 describes a tremendous cloud of praises to God - everywhere, from every part of creation. As part of that created order, it is the business of all humans to call out in praise to God. But why? Why are we to praise God? Over the years, several people have told me they think God here acts like a self-absorbed curmudgeon. He demands people praise him because he is great.

If we consider the claim in the last sentence, we could reasonably say it seems self-centered, except for one important element. When we examine God’s claims we find that he is indeed great, incomparably so. Why praise God? Because he is actually worthy of it. God calls for our dedication to Him because that is the right order of things.

Psalm 148 gives us another reason to praise God. In verse 14 “he has raised up a horn for his people” (ESV). This is the symbol of salvation and of forceful protection. In this verse, it is apparent that God is the savior of all His people. He has provided for our salvation. He cares for our good.

Come, let us praise the Lord, for He is good.

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

Law/Gospel, Not Ordo Salutis

11/6/2019

Wednesdays are for Bits and Pieces
11/6/19

Carl E. Braaten. Principles of Lutheran Theology 2nd edition. Minneapolis: Fortress Press, 2007 Chapter 7 “The Law/Gospel Principle” pp. 135-150

Braaten asks a question which we would all do well to ask. What is the gospel? The term is used in a variety of ways in the early Church, in the Book of Concord, and in many works of the Reformers. The aspect Braaten considers in this chapter is gospel as the good news of Christ’s work on our behalf. In the Reformation this gospel was compared with “law,” identified as that which God requires of us. A confusion of law and gospel leads to a variety of warped views of life and salvation. In Luther’s writings it is clear that God saves his people prior to and apart from any obedience to God’s law. This good news of the gospel is always seen as something outside of and for us. Because God saves us in this way, apart from our works, we are appropriately considered “simultaneously just and sinner.” Braaten observes that the gospel will not exist without law. Unless there are demands of God there is no purpose in God’s saving love.

When we consider salvation in this paradigm of law and gospel the order of events in salvation, very important in Calvinism, becomes unimportant. What remains is a state of grace. Likewise, election becomes a matter of good news rather than an analytical tool. Our attempts to reach to God through intellectualism, moralism, or emotionalism also pass away. We rightly grasp salvation as entirely by God’s grace.

Biblical Change - once far from God, now near

11/5/2019

Tuesdays are for the Old Testament
11/5/19

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Col, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 45”

Augustine finds in Psalm 45 a central theme of change, which he ties to the concept of the change of the world as people are called to Christ (Augustine Psalms, loc. 323788). He mentions the change from paganism to Christianity and from the old man to the new. The Psalm itself presents a narrative of a marriage, which Augustine quickly associates with the idea of the Church as the bride of Christ (Augustine Psalms, loc. 323795).

Verse one speaks of “a good word” spoken to the King. Augustine notes that different commentators question whether this is the speech of God the Father. When God brings forth “the Word” he is speaking of Christ (Augustine Psalms, loc. 323826). Augustine goes on to observe that all God’s creation is implicit in this word, as God creates by means of Christ, the living Word. Continuing with the theme of a word, the Psalmist goes on to speak of his tongue as a pen. Augustine suggests this is significant of the permanence of the written word as opposed to a spoken message (Augustine Psalms, loc. 323850).

In verse two, the bridegroom is announced as “fairer than the children of men” (Augustine Psalms, loc. 323857). Augustine notes that the Chris t is the man but is fairer because of God’s grace. He then reviews the idea of verses one and two briefly.

Verse three speaks of God’s “sword” which Augustine takes to mean His “word.” It is by God’s word that he makes sharp distinctions between people (Augustine Psalms, loc. 323889). Augustine goes on to speak of the “thigh” on which the sword is girded as the flesh, the human heritage which carried the promise of God from Abraham to Christ. In the end, Augustine identifies Jesus as the subject of verse four, proceeding to reign (Augustine Psalms, loc. 323897). Further, Jesus is the one with truth, meekness, and righteousness in abundance. Augustine uses numerous passages of Scripture as illustration. In the end of verse four, Jesus is also the one who can lead himself on with his right hand.

Verse five speaks of sharp arrows. Augustine takes these arrows in the hearts of enemies to be the conviction of God and the condemnation of God’s Law addressed to unbelievers (Augustine Psalms, loc. 323921).

In verse six the Psalm shifts to speak of God’s throne. The throne that lasts forever is the throne of grace, not that of the Law. Augustine observes that because it is God’s throne and God is eternal, it must last forever. His sceptre, likewise, reflects God’s character. Augustine’s reading is a “sceptre of direction” while many English versions call it as “sceptre of righteousness” (Augustine Psalms, loc. 323936). People, bent upon disputing with God, need God’s righteous directions. God’s will is right. Augustine understands our will as crooked and unworthy of correcting God. Rather, in verse seven, Augustine finds we need correction because of wickedness (Augustine Psalms, loc. 323953). He briefly develops the theme of correction as a call to repentance which must be heeded. Augustine is clear that we recognize God’s mercy. However, it is not raw mercy. “For mercy cannot strip Him of His attribute of justice: nor justice of that of mercy” (Augustine Psalms, loc. 323961). The mercy shows very sharply to Augustine in the middle of verse seven, where he observes the text says God has anointed God. He explains this to be a reference to Christ, the anointed one, who did not reject huanity though He was divine (Augustine Psalms, loc. 323976). Augustine ties this identification of Christ to the stone on which Jacob rested his head and which he later anointed with oil. Here he sees Israel recognizing the Chirst, though Israel wrestled with Christ, allegorically foreshadowing the death of Christ (Augustine Psalms, loc. 323991). The scented garments of verse eight likewise speak both to Jesus’ anointing and to the woman who could reach out to touch Jesus’ garment and be healed. Augustine refers also to the savor of life to those who believe (Augustine Psalms, loc. 324007). The overall picture is that of a royal palac and a king acting for the good of His people.

This brings Augustine and the Psalmist, in verses 9-10, to the queen at the right hand of the king (Augustine Psalms, loc. 324038). The right hand is the place of favor. The queen is dressed in fine garments. She may have come from afar, like the Gentiles who hear and believe Christ (Augustine Psalms, loc. 324054). The queen here, in verse 11, is greatly desired by the king. Augustine again sees this as foundational in God’s salvation, as He is the one who calls people to himself. Augustine continues to illustrate God’s salvation by noting different Gentiles whom he called to himself.

Verse 13 speaks to the beauty of the “royal daughter, the redeemed, beautiful from within” (Augustine Psalms, loc. 324093). Augustine observes that the Church has been seen as beautiful by God, who makes him beautiful from inside out. It brings gladness to all who approach, even causing a generational shift in verse 16. Rather than looking to the glory of the fathers, who Augustine recognizes as the apostles, we look a t the children who will continue the spread of Christ’s kingdom (Augustine Psalms, loc. 324108). The Psalm ends with this hope of a glorious and eternal future.

Exodus 3:1-15 - Lectionary for Pentecost 22C, Proper 27C

11/4/2019

11/4/19
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.

The language of oppression and violent means to throw off oppression has become increasingly common through the 20th century and into the 21st century. Yet I think we may not all understand it in the same way the Bible would discuss it, particularly in this week’s reading from Exodus 3. Here God, speaking to Moses through a burning bush, says he has seen and heard about the trouble of his people. In Exodus 3:9 he sees “oppression.” How are the people of Israel to deal with oppression?

God does not incite the people of Israel to overthrow their oppressors, using violence or any other means. On the contrary, God himself will rescue the people from their enemies. The people will not do it. Even Moses will not do it.

In the Bible, God is the deliverer of His people. He rescues them from earthly opponents, but even more so from the tyranny of sin, death, and hell. This is no kind of battle for us to carry on. Rather, it is one conducted supernaturally by the mighty God. By Jesus’ death on our behalf, we are ushered from death to life.

This is the good news of Exodus 3. God’s people, faced with trouble, cried out to God. He saw their trouble. He remembered them and rescued them from those who oppressed them. Our Lord can undertake these jobs which we cannot. Our role is to call out to God and be ready to follow Him when He changes our world. God is the deliverer.

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.

Between Death and Resurrection

11/4/2019

Mondays are for Church History
11/4/19

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 12. The Development of Catholic Theology in Conflict with Heresy” Sections 137-158, Loc. 18758-20235.
§ 156. Between Death and Resurrection.

Schaff trenchantly observes that it “is difficult to conceive of a disembodied state of happiness or woe without physical organs for enjoyment and suffering” (Schaff 2014, Loc. 20019). This is exactly the problem we face when discussing death of the body but the soul living on apart from the body as we await the resurrection. For this reason different church fathers took various views about the consciousness of the soul before the resurrection. By the time of the Nicene and the post-Nicene fathers, Schaff finds the folliwing ideas articulated.

Those trusting in God before Christ were held, waiting, until Christ appeared after his death to move them to paradise (Schaff 2014, Loc. 20033). Christian martyrs and others of eminence went immediately to paradise. Most Christians rest in a place of happiness while their remaining sin erodes at which time they reach paradise (Schaff 2014, Loc. 20041). Those who are impenitent or unbelievers go to lower regions for misery before the finan judgment. Those who were pagans or unbaptized were assumed to be judged in some way we do not fully understand (Schaff 2014, Loc. 20055). Because of “the idea of the imperfection of the middle state and the possibility of progressive amelioration” (Schaff 2014, Loc. 20057) it became common to pray for the departed, though that custom is not supported in Scripture. This custom appears in liturgies after the fourth century (Schaff 2014, Loc. 20064). Schaff notes that this cluster of beliefs led to the idea of Purgatory, a middle state which leads eventually to paradise.

November 01st, 2019

11/1/2019

Fridays are for the Didache
11/1/19

Henderson, Ian. "Didache and Orality in Synoptic Comparison." Journal of Biblical Literature 111, no. 2 (1992): 283-306.

Henderson considers the nature of oral tradition, citing B. Gerhardsson’s research showing, “if rabbinic literature reflects a self-consciously mnemotechnical oral tradition, Synoptic literature does not” (Henderson 1992, 283). The models used in much scholarship lead to stereotypes of orality and literacy. Henderson considers the Didache as a good test case for identifying the interactions between orality and literary use (Henderson 1992, 284). This article deals with three questions. “What is the most comprehensive and economical description available for Didache? What is the most powerfully explanatory level of analogy between it and NT literature? And how can increased sensitivity to the influence of oral/aural media enrich the study of early Christian literature?” (Henderson 1992, 284). A problem Henderson sees in NT scholarship and that of the Didache is the “tension between describing the text itself as communicative act and a prior interest in extracting social-historical data from it” (Henderson 1992, 285). The Didache can be, and is often, considered as a likely fiction, or even a forgery. Therefore, there is open and candid work to identify plot themes, which is done less openly with the NT literature (Henderson 1992, 285).

Henderson continues by looking for a unified plot, while seeking a coherent view of an author. This author he finds in the διδάσκαλος (Did. B.2, 15. 1-2). This figure seems to bridge the gap between the highly itinerant apostle/prophet and the Christians, who are being instructed in their daily life (Henderson 1992, 287). The work of a didache would imply the presence of a didaskalos who would give oral and likely written confirmation of the truth. The contents of the Didache are very much imperative in nature (Henderson 1992, 287).

As to genre, Henderson observes the Didache is often considered a church order and compared to the Sermon on the Mount. However, it would be the first of its kind (Henderson 1992, 288). The text is generally non-literary, more similar to a transcript of oral instruction (Henderson 1992, 289). He does see a similarity between the form of a Gospel and the Didache. “(1) Both genres are episodic in character . . . (2) Both genres are, moreover, formally hybrid . . . (3) the two genres, gospel and church order, share a selectivity in the choice of topics and an economy in their development which imply that the rhetorical function of the former is not simply theological exposition and that of the latter not simply to regulate socially topical issues” (Henderson 1992, 289-290).

In this analysis it is necessary to seek a purpose of the composition. The author stresses an overall discipline and careful control of Christian discipline, but does so “without polemical or apologetic stress” (Henderson 1992, 291). The overall tone is more gentle than that of Matthew or of Paul’s letters (Henderson 1992, 292). Henderson emphasizes this irenic quality as coming from a time which was by no means devoid of stressors. It assumes a Christian predisposition to peace (Henderson 1992, 293).

Henderson further observes that though the Didache is a text and refers to written sources in general terms, it does not seem to expect it will be read by all, rather, that the content will be told to all (Henderson 1992, 293). The text itself does not feature many indicators of orality. It uniformly refers to the spoken and heard elements of the law and of the gospel, as opposed to the New Testament, which frequently refers to written authority (Henderson 1992, 295) The use of the Lord’s Prayer is introduced purely as an oral and liturgical element, not as a literary reference (Henderson 1992, 296). The logical arrangement of the Didache also points to orality. While a literary logical argument can refer to antecedents mentioned once some time ago, orality requires close association of ideas as found in this text (Henderson 1992, 298).

Henderson illustrates the interaction between literary and oral elements by examining unifying elements in 1.1-6.2 (Henderson 1992, 299-301). When compared to Romans 1:18-3:18, the Didache shows much more similarity to early oral works. The figures of speech used are much briefer and do not depend on literary quotes (Henderson 1992, 300). Furthermore, the overall structure of the work is based on repetitions of words or phrases, a distinctively oral framework (Henderson 1992, 301). Henderson describes several of these formulae on pp. 302-303.

In conclusion, Henderson states that the Didache should be considered as an oral work due to its oral categories, its conversational way of pulling the author and reader together, and the absence of extended logical arguments (Henderson 1992, 305).

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

10/31/2019

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

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

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

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

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

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

10/30/2019

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

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

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

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

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.

Lutherans Are Distinctively Sacramental

10/30/2019

Wednesdays are for Bits and Pieces
10/30/19

Carl E. Braaten. Principles of Lutheran Theology 2nd edition. Minneapolis: Fortress Press, 2007 Chapter 6 “The Sacramental Principle” pp. 115-133

Braaten observes that the Protestant world has captured the sacraments and created a Zwinglian view of them. That status is in decline as people move more toward Calvin and Luther. Yet in many Lutheran congregations the sacraments are devalued. This devaluation parallels a loss within the broader culture, where the spiritual and the physical have been forcibly separated. Luther insisted upon Jesus’ presence in bodily form in communion, against Zwingli and Calvin who would not accept a bodily presence. Because Luther insisted on holding to the biblical teaching over against a logical attempt at explanation, the Lutheran view quickly lost ground as human reason became dominant in the debates. This has led to a school of thought which, in effect, denies the supernatural simply because it is supernatural. Recovering a biblical view of the Sacraments can lead Christians to a greater appreciation of and care for their world, recognizing that all of our surroundings come from God the creator, are redeemed by Jesus, and exist to reflect God’s wonders and to serve as the place we care for.