Blog Posts - Wittenberg Door Campus Ministry

Ephesians 5:1-9 - Lectionary for Lent 3

3/11/2020

3/11/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our Epistle for this week, from Ephesians 5:1-9, is a passage which promises contention in today’s Western culture. From the outset, I’ll point out that the biblical norm for morality has hardly ever matched that of the broader culture. In articulating his stance, God’s stance, against sexual immorality, crudity, foolish talking, and covetousness (greedy desires), the apostle is going against the currents of culture. He says that Christians should be clearly, identifiably counter-cultural. They keep their sexual relationships within the bounds of one an and one woman, exclusively faithful for life, as was appointed for the first parents in the Garden. They speak words and engage in activities which bring good, not evil. They are content with what God provides, thogh they may work very hard for gain so as to benefit themselves, their families, and ultimately their society.

Why do Christians live this kind of life? it is not t o earn any favor before God. It is from gratitude that He has cared for us. The faithful marital relationship is a sign of God in Christ loving and giving himself for the good of one who is different from him in a particular way. It is a way of showing consistent care for another ,even if that care ends in death, which every lifelong relationship does. It is a sign of stability in a world where everything else seems to be changing. It is the one way we have found in all of human history to reliably bring forth a stable next generation.

What of the speech issues Paul brings up? Words can hurt. They can hurt very deeply. Along with the crudity and foolish talk, children and adults alike receive a message that they are not valued, that their dignity doesn’t matter, that they can serve as a punching bag. Do we really want to confess that all humans somehow bear God’s image so they can be mistreated? No. How has God in Christ treated His people? They are loved, comforted, forgiven by the one who lays his life down for them. Christians, go ahead. Swim against the culture’s current.

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.

Eucharist and Dating the Didache

3/11/2020

Wednesdays are for Bits and Pieces
3/11/20

Betz, Johannes. “The Eucharist in the Didache” pp. 244-275 in Draper, Jonathan (editor). The Didache in Modern Research. Leiden: E.J. Brill, 1996.

Betz observes that dating of the Didache has remained problematic, with many scholars placing it solidly in the second century. Recent scholarship has been more willing to place it in the first century, though few have joined Audet in his estimate of 50-70 A.D. (Betz 1996, 245). Betz considers it settled that chapters 1-6, 7-10, 11-15, and 16 had different origins and were incorporated into the text in different ways. For this reason, Betz advocates separate study of each segment.

The meal prayers in chapters 9-10 bear a striking similarity to Aramaic Jewish rituals. Betz observes that the word “eucharist” may be used in a relatively flexible manner, thus leaving the actual intent of the word open to debate (Betz 1996, 245). In chapter 14 it is clear that the text refers to the sacramental meal with which we are familiar. In the earlier chapters it is not as clear. Betz presents a translation of chapters 9-10 before listing a wide variety of interpretive summaries of the actual type of meal under consideration. He concludes that the “large number of interpretations shows the uncertainty of the state of the research, the hypothetical character of the explanations and the difficulty of the question” (Betz 1996, 247).

From the outset, Betz rejects the interpretations which require rearranging paragraphs so as to make sense of the narrative (Betz 1996, 248). The most straightforward interpretation sees the start of the meal as an agape meal followed by a celebration of the Lord’s Supper. The terminology used in the blessing is very different from that of the New Testament. However, especially the command in Didache 10:6 that the unholy should not come suggests to Betz that this meal has the characteristics of a sacrament happening at the actual time of the blessing (Betz 1996, 249). Yet Betz concedes that there are internal inconsistencies in the passage. The inconsistencies may point to either the agape or to the Lord’s Supper, but possibly not both (Betz 1996, 250).

Betz surveys scholarship briefly, finding that some scholars have attempted to harmonize the event. In the discussion, we also note that the sequence of events in the New Testament also bears some inconsistency, such as “bread-meal-cup” or “meal-bread-cup” (Betz 1996, 251). He suggests that the prayers could fit either an agape or the Lord’s Supper, and that the usage may have changed over time. Betz explains the actual parts and their usage in detail (Betz 1996, 252). In his view, as liturgy developed, rather than creating new materials people would find usable elements and press them into service. The materials originally applied to the Lord’s Supper were repurposed for the agape meal (Betz 1996, 253).

Betz seems of two minds about the dating of the elements of the Didache and about the antiquity of 1 Corinthians when he places Didache 9-10 in context. “The old eucharistic celebration which, in our opinion, is still reflected in Didache 9:2-5; 10:2, 3b-5, has its own theological stamp and gives the impression at first sight of a striking intellectual distance from the eucharistic celebration of the New Testament accounts of its institution” (Betz 1996, 253). Though Betz finds significant differences in the celebrations, he emphasizes that they are both centered around bread and a cup accompanied by prayers and that both have an emphasis on eschatology, looking forward to a final redemption. Yet Betz does observe that the Didache does not specifically speak of the effect of Jesus’ death, of the elemens as Jesus’ body and blood, or of the new covenant in Jesus’ blood (Betz 1996, 254). Betz considers whether there were multiple different eucharistic practices or whether they may be harmonized with one another. He does not provide entirely conclusive findings, but he does think the Didache community knew the Lord’s Supper institution but may have pursued a different theology. Betz continues by describing a relationship in the ideas of the Didache and John’s Gospel, then concluding “that the two texts feed on the same eucharistic tradition, even from a common local tradition, which we might look for in North Palestine/Syria” (Betz 1996, 255). John’s Gospel also has some Syrian roots. This suggests to Betz that we cannot make a clear assessment of one document as a source for the other. Both texts, in fact, look to the Old Testament feasts and prayes as a root of the theology and practice they describe (Betz 1996, 256). Both the Didache and the New Testament look at the eucharist as a time when divine wisdom particularly dwells among men (Betz 1996, 257).

Betz next turns to a consideration of the passages in Didache 9 and 10, asking how they comment on each other in their doctrine of the eucharist (Betz 1996, 258). First, he observes that the term εὐχαριστεῖν is central to the idea. The blessing (from God with material and non-material goods, and from man to God with thanks and praise) and thanksgiving has a root in Jewish practice as well. The eucharistic prayers are closely related to the table blessings in Judaism (Betz 1996, 259). Yet the thanksgiving is not merely for bread. Betz observes that the thanksgiving is particularly for the breaking of the bread, which was early understood as the particular provision of Christ broken for his people (Betz 1996, 260). He further notes that in both hellenism and in the Old Testament the concept of bread and wine was identified with both life and the presence of God (Betz 1996, 261). Christianity, however, sees Jesus as the one who ushers in the end times. Betz takes this as a kind of secret knowledge which brings the enlightened participants into an eternal kingdom (Betz 1996, 262). He notes that similar eschatological hope is evidenced in the New Testament. Betz approaches the lively eschatological hope in bread which nourishes people for eternal life as a surprising oddity, however he also finds support for it in the Letter of Diognetus (Betz 1996, 263). Betz does show an antisupernatural bias at this point, treating theological analysis and the historic doctrines as quaint beliefs rather than matters which potentially carry the importance attached to them in early Christianity. The connection of Psalms, Revelation, and the Didache, referring to Jesus as the “vine,” “root,” or “stem” of David is plain. Betz takes it to be a sign that “Jesus, the expected Davidic messiah and Wisdom have come, and that he makes present his coming sacramentally in the eucharistic drink; since the benediction is indeed said over the cup” (Betz 1996, 266).

Betz helpfully observes that the vine imagery does remind us of the collective identity of both Israel and of Christians. The eucharist is used to create a body of Christ, a manifold group with a unified identity (Betz 1996, 267).

Betz elaborates on the sacramental nature of the mal, observing that the wine is closely related to the idea of a vine and that a meal has a strong association with sustaining life. The “eucharist” as a giving of thanks may relate to those who have been cleansed by baptism or some sort of penance, being those who can rightly give thanks (Betz 1996, 268). The prayer after the eucharist gives thanks for “the Name,” which Betz takes to refer to Jesus, the revelation of God the Father (Betz 1996, 269). This could also be seen as evidence of a sacramental understanding as it recognizes an actual presence of God. The idea of God’s presence being where His name is found is common not only in Judaism but also in early Christianity (Betz 1996, 270). The sacramental view may be seen further in the eschatological emphasis of the passage. Not only do the prayers recognize God’s presence, they also ask that he would come in glory soon (Betz 1996, 271). Betz continues to describe the eschatological nature of the document as it looks forward to a gathering of God’s people and their full redemption (Betz 1996, 272-274).

Psalm 136:1-16 - Lectionary for Lent 3

3/10/2020

3/10/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

God’s steadfast love endures forever. Psalm 136 leaves us with no doubt, at least in words. But what about God’s actions? Along with creating and sustaining all things, along with leading His people in the wilderness, God brought the plagues on Egypt. The Psalm specifically mentions the death of the firstborn in Egypt. Some would say this is genocide, not love!

What kind of God are we looking at here? He is exactly the kind of God who moves his people to Egypt in the first place as a means of rescuing both Israel and Egypt from famine and death. He is exactly the kind of God who has promised his people a fruitful land and an everlasting hope, then tells those who would enslave and oppress the people of Israel that they can join with Israel and receive the promse also. he is exactly the kind of God who makes it known, when destruction is coming on the firstborn of Egypt, anyone can use a lamb as a substitute for the human firstborns. This is exactly the kind of God who provides a way out of trouble, makes it known, and watches people arrogantly ignore his way. His mercy is not in question. It is our arrogance that makes God look like an unloving God.

In the end, a passage like Psalm 136 leaves us with no reasonable response other than acknowledging God’s mercy and turning to Him, taking Him at His word, and seeing His love in action.

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.

For Those Far Off

3/10/2020

Tuesdays are for the Old Testament
3/10/20

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 56”

Psalm 56 is ascribed to David “for the people that from holy men were put afar off” (Augustine Psalms, loc. 326437). Augustine, typical of his interpretive pattern, sees David as a representative of Christ, then questions who those “afar off” would be. He concludes that these were strangers to God’s kingdom. Augustine makes an allegorical assumption that the strangers, based on the Greek-rooted word “Allophyli,” represent vines and that “Geth” is the city of a wine press. He then says, “Let whatsoever holy men therefore that are suffering pressing from those that have been put afar off from the saints, give heed to this Psalm” (Augustine Psalms, loc. 326452). Augustine goes on to speak of the “treading” in verse one as an allegory of a winepress. The enemy, who would crush the saints, may be a human enemy or Satan himself. All the opponents, seen and unseen, are real. However Augustine recognizes that they are initially opposed to Christ. The Christian is a secondary target, but one wo will certainly be attacked (Augustine Psalms, loc. 326468).

Verses two and three observe that although there is opposition, it is the opponents, who would crush Christ’s people, who need to fear (Augustine Psalms, loc. 326483). Rising up against the holy God is not only futile, it is also dangerous. Rather than fearing, we should look to God in praise (v. 4). Our speech is subject to God’s judgment, which will vindicate what is good. Yet in verse five, the words of the Psalmist will be rejected. Augustine reinforces this idea with numerous examples (Augustine Psalms, loc. 326508), before concluding we should expect no better from a world which rejected Christ’s word.

Verse six identifies the opponents. Augustine observes the langugage of waiting and watching, and ties it to “sojourning” (Augustine Psalms, loc. 326515). He understands all humans to be some sort of sojourners, here only temporarily. Some are here doing good, some doing evil. All are doing something temporary, which God knows all about. The opponents will cause harm, and in doing so may cause Christians to stumble and even fall (Augustine Psalms, loc. 326538). Regardless, Augustine says our actions and words should be righteous before God, who will strengthen us. God’s attitude toward evildoers is evident in verse 7. He is the one who saves people, even evil people (Augustine Psalms, loc. 326553). They then are made as safe as any of God’s children.

In verse 8, the Psamlist reflects that he tells God about his lfie. Augustine asks why this would be done. After all, God knows all about our lives already. Augustine concludes it is done to remind us and others how God has given us promises and has cared for his people (Augustine Psalms, loc. 326576). The enemies who are receptive may be moved to repentance and change (v. 9). Augustine ties this idea to the way Jesus taught his disciples about his death and resurrection, urging them to believeh im (Augustine Psalms, loc. 326583). The confidence in God comes to the surface then as the Psalmist confesses himself to know what kind of God he has called to (v. 9). The great blessing is to be one of God’s people (Augustine Psalms, loc. 326606). A pure loves for God, with a heart of chastity, brings God’s reward upon His people. The hope of the Christian is finally seen to be rooted in God, in whom we hope (Augustine Psalms, loc. 326622). Augustine sees our loving trust in God as the offering we give Him, an offering which cannot be taken away. In verse 13 God is the one who even rescues us from death. There is no comparison of this to the danger brought by the evildoers (Augustine Psalms, loc. 326637).

In conclusion, the Psalm draws a distinction of good and evil, as well as the rewards waiting for each. We are called to look to God in Christ for our security and reward.

Exodus 8:16-24 - Lectionary for Lent 3

3/9/2020

3/9/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

There is something about our passage from Exodus 8 which I have never understood. Perhaps I am not supposed to understand it, but simply to wonder at it. When God is showing His power over nature by bringing plagues upon Egypt, introducing things which they would find unclean, Pharaoh’s magicians attempt to make the same things happen. They want to show their power and ability to work by doing supernatural signs, no doubt, but they seem to have no concern about the damage their work could do. In this passage, they attempt to send gnats and flies upon Egypt. How do they intend to get rid of the gnats or the flies? This doesn’t cross their mind.

The whole idea is not that different from some of our world’s attempts to show power. Geneticists occasionally attempt to modify animal and even human genetic structures, not asking whether it is a good idea, but simply assuming since it is possible they should do it. Economists advocate experimental policies which could potentially change the world radically but may or may not change it for the better, and normally involve rearranging many people’s control over their own resources. Educational theorists atempt curricular changes which may have grave collateral effects but for which they have no escape plan or rehabilitation strategy. We even hear, occasionally, about people who engage in spiritual pursuits which have sometimes been suggested as ways that a very dark spiritual force could take over the person’s life. This is really not a good idea.

Why do we engage in this folly? A certain portion of the population will try to do anything at their disposal to replace the presence of God. We will do anything but believe in the God of the Bible. We will accept anything as long as it is not historic Christianity. We will go to whatever lengths we can to establish a new order in society, as long as we don’t have to deal with the exclusive claims of the God of the Bible.

Today, as in the time of Moses, God says that His people are to be let go, left free to worship him and look for his mercy, according to his word. Our world throws up all sorts of contrary ideas, even trying to do some very destructive things. The Lord is steadfast. He is going to gather His people to himself. We’ve seen it before. We will see it again. Best let God be the Lord and all others be pretenders.

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.

Hermas - Wild Allegory

3/9/2020

Mondays are for Church History
3/9/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 168. Hermas.

Schaff provides a brief bibliography. It is of interest to me that there was debate in the scholarly community about the authenticity of the Greek version as opposed to the Latin version, discovered earlier. The issue was largely settled in the 1860s (Schaff 2014, loc. 20133). The title of the work is derived from the author’s self-identification as “Hermas” and the fact that he is instructed by an angel who appaers as a shepherd (Schaff 2014, loc. 21056). The text is an allegorical and didactic apocalypse. The work is in three books: visions, commands, and parables. Schaff finds that these are intended to call Hermas, and the church through him, to repentance (Schaff 2014, loc. 21071). Schaff considers the work to be of no literary merit. “It is prosy, frigid, monotonous, repetitious, overloaded with uninteresting details, but animated by a pure love of nature and an ardent zeal for doing good” (Schaff 2014, loc. 21080). Schaff reprints the first vision as an example of the style.

In his analysis of the theology, Schaff finds that Hermas has a very non-technical form of theology in which Christianity brings a new law to replace the old law of Judaism. Man’s duty is to keep the laws given by Christ (Schaff 2014, loc. 21134). This is a striking difference from the other Fathers. However, several elements of historic Christianity are present, such as the pre-existence of God the Son, the existence of an ideal church which differs from what is found in society, and the urgent importance of water baptism (Schaff 2014, loc. 21141). Much of Hermas’ theology can be traced to Jewish apocalyptic writers. The prophetic and ascetic tendencies suggest a relationship to Montanism, but the Montanist movement arose after this work. Further, the asceticism endorsed is not as strict as that of the Montanists (Schaff 2014, loc. 21171).

Schaff notes the authorship and dating could suggest Hermas as a friend of Paul (Rom. 16:14), a contemporary of Clement, “a brother of Bishop Pius of Rome” (Schaff 2014, loc. 21179), a composite of several people in the time of Trajan, or another fictive character. Schaff’s view is that Hermas was a contemporary of Clement who may also have been a young disciple mentioned by Paul some years earlier (Schaff 2014, loc. 21179). The text suggests several unfortunate situations in the author’s life. By the time of writing there was some level of corruption in the church.

The book was very popular and influential in the second and third centuries but didn’t have long term significance (Schaff 2014, loc. 21193). It fell out of respect and out of use by the fifth century and was lost, in Greek, for several centuries.

Baptism and Anointing with Oil

3/6/2020

Fridays are for the Didache
3/6/2020

Mueller, Joseph G. “Post-Baptismal Chrismation in Second-Century Syria: A Reconsideration of the Evidence.” Journal of Theological Studies, NS, Vol. 57, Pt. 1, April 2006, pp. 76-93.

This article is Joseph Mueller’s response to two articles by Alastair Logan, published in 1997 and 1998, suggesting that post-baptismal chrismation was common in the second century in Syria and Asia Minor, but then fell into disuse until the fourth century. Mueller reports that Logan’s argument is based on Ignatius’ Letter to the Ephesians 17:, a blessing in the Coptic Didache 10, and Apostolic Constitutions 7:27 (Mueller 2006, 76). Mueller considers Logan’s argument anadequate.

Mueller considers Logan’s arguments to be inspired by the work, published in 1951, revised 1967, of G.W.H. Lampe and J.-M. Sevrin (Mueller 2006, 77). They found anointing as a Gnostic practice, “a way to seal believers” (Mueller 2006, 78). Lampe did not find such an anointing evident in orthodox Christian writings, so presumed it was of a Jewish or Gnostic origina and was borrowed by Christians. Logan suggested that the Gnostic accounts of anointing were probably derived from Christian teachings.

Logan’s analysis of chrismation in Ignatius 17:1 finds a focus on immortality. He sees it as an anointing which would normally take place sometime after baptism “to symbolize the gifts of saving knowledge, of protection from hostile archons, and of the Holy Spirit (Mueller 2006, 79-80). Mueller questions Logan’s premise, as Ignatius does not speak of μύρον or link Christ’s life and humanity to any liturgical rite but baptism, counter to Logan’s view. Ignatius ties the anointing of Christ to his death, not to his baptism. Mueller concludes that Ignatius was not speaking of a chrismation in the way Logan takes him to be speaking (Mueller 2006, 81).

Logan further finds evidence for a chrismation practice in the Coptic fragment of the Didache, in the prayer recorded there at the end of 10:7. Mueller observes that Logan’s argument depends on that prayer being present in the early second century, an idea which presently cannot be proven or rejected. The argument also requires the prayer to refer to μύρον, which it does not. Finally, the μύρον must be used after baptism, which is not clear from the text. Though Logan makes arguments for all these positions, Mueller finds them inadequate (Mueller 2006, 82).

Logan further considers Apostolic Constitutions 7:27 for support of his position. The text strikes Logan as “a conscious allusion” to Ignatius’ Ephesians 17:1 (Mueller 2006, 85). Mueller notes that the Apostolic Constitutions make reference to a post baptismal anointing. He also observes that there is evidence of editors borrowing from and changing the text of the Didache. This suggests that the account of Christmation may or may not actually reflect early practice (Mueller 2006, 86). The references to μύρον in Apostolic Constitutions typically speak of a good odor of understanding, faith, revelation of Christ, and the like, rather than a literal physical anointing (Mueller 2006, 87).

Mueller comments specifically on Apostolic Constitutions 7:22:2, finding that the context speaks of the anointing as a seal of the baptismal commitment. The language of a seal for a contract, similar to Apostolic Constitutions 7:2:2 is used in numerous other authors (Mueller 2006, 88). What is significant to Mueller is that the references to anointing as a seal uniformly refer to an anointing before baptism, not afterward (Mueller 2006, 89-90). Mueller considers Logan’s insistence on finding varied explanations for innovation to be weak, as there does not appear to be actual innovation in practice.

Matthew 15:21-28 - Lectionary for Lent 2

3/5/2020

3/5/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

“My child is severely oppressed.” Maybe we need to put this into a more current paradigm. My child is sick, discouraged, tormented, disoriented. You name it, the Scripture knows about the ways we can suffer. Perhaps the Canaanite woman’s daughter is under attack by spiritual forces. Perhaps the woman is misdiagnosing it. In the end, it doesn’t matter very much. The girl is suffering. Her mother is concerned for her well being. She is in fear that the girl’s life may be ended in one way or another. My child is in trouble. What will I do?

The answer of the disciples and then of Jesus is striking. “Go away, you Canaanite. We were only sent to heal the people of Israel.” While we can’t know what the actual nonverbal communication might have been, I’m going to suggest just one possibility. The disciples had told the woman to get lost. Jesus heard them doing that. He also knew, as did the woman, that she had come to see him, not his disciples. Maybe, just maybe, Jesus looked the woman in the eye, smiled a little, and told her again what the disciples had said. Maybe he winked at her. We don’t know. But what if she thought he was playing along with her against the idea of the disciples? There would be every reason for her to keep asking. There would be every reason for her to suggest that she should be cared for like the pet who is present at the master’s table. It is altogether possible that she is making a gentle dig at the disciples.

In the end, what we do know is that Jesus healed the woman’s daughter. Her prayer was heard and answered. She didn’t get lost, because God’s mercy was yet to be poured out on her and her family. She was in just the right place of healing.

Jesus shows himself to be the mighty God who heals all nations, not just those who are biologically related to Jacob, named Israel. Jesus cares for the outsiders, the Canaanites, those who have been separated from God’s promise by their own or their nations’ disobedience. Jesus loves and heals those who come to Him in faith. Even the crumbs from his table are enough to sustain all the nations of the world. He is that kind of master.

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.

Following a Star Leaves You in the Dark

3/5/2020

Thursdays are for the New Testament
3/5/20

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.

In Galatians 4:21, Paul asks the Galatians if hey were not hearing the law. Jerome notes that this is common language. It is not that they do not audibly hear the law, but that they are bad at paying attention to it implications (Jerome, Galatians, 387). Paul’s subsequent statements about the difference between Iaac, the child of promise, and Ishmael, the child of the flesh, are a challenge. Jerome observes that, although he is not the child of promise, God does make some promises to Ishmael. He then compares the two children to the stars and the sun. God’s promises to Ishmael shine like the stars, but Jerome observes that even the bright stars are not visible in daylight (Jerome, Galatians, 388). The promise and blessing on Ishmael is not o the same nature as that about Isaac. Jerome then extends his application of the promise to Isaac beyond the bounds of his physical descendants to say that all “who do the works of Abraham, are born of Abraham” (Jerome, Galatians, 389, personal translation). Jerome does then tie the “children of Abraham” to those who are the freeborn children through Christ. This connection sees the children of Abraham as an allegory of the world’s population, some free through Christ, and some in bondage to sin. Verse 24 affirms that the discussion is purposely allegorical. Jerome takes this opportunity to observe that Paul makes numerous references to secular literature, not only making quotations but also using classic figures of speech and rhetoric. Jerome’s conclusion is that Paul is well versed in secular literature (Jerome, Galatians, 390).

Paul’s argument intensifies as, in verses 25-26, he ties the two testaments directly to the two mothers in the passage. Hagar refers to the law and Sarah to the gospel. Jerome particularly relates the gospel to Jesus, specifically in his being born of the virgin, someone who, like Sarah, could not give birth (Jerome, Galatians, 390). Jerome continues to expand on the differences between law and gospel, Sina and Jerusalem, Moses and Jesus, the Old and New Testaments (Jerome, Galatians, 391).

Jerome speaks forcefully against Marcion and the Manichaeans, who take Paul’s statement of allegorical interpretation to refer to all of Scripture, which he alleges they never read (Jerome, Galatians, 391). At its heart, Jerome is concerned that the allegory must remain interpreted as Paul gave it in the passage. It is not a matter of individual choice.

Verse 27 reflects on the fact that the Holy Spirit gives us reason for rejoicing in Christ, not in ourselves. Jerome then emphasizes that the Church was barren without Jesus. God’s promises were for Isaac, the child of promise, with the promise fulfilled in the death of Christ (Jerome, Galatians, 391). The bottom line, in verse 28, is that we Christians are the children of Isaac. The promise is central (Jerome, Galatians, 392). Those who are consumed by the flesh are children of the slave woman.

Verses 29-31 conclude Paul’s present argument. The slave woman and her child are to be cast out. Jerome repeats this claim, emphasizing it is the correct conclusion even though Ishmael was born first, that he and Isaac would have played together, and that Paul, writing this, was a notably faithful Pharisee (Jerome, Galatians, 392). Jerome does point out the fact that trust in the promises of God is what matters. However, in Jerome’s time, as in Paul’s and ours, Christians typically look up to those who are dedicated to keeping the Law, rather than trusting in God’s promises (Jerome, Galatians, 393).

Romans 5:1-5 - Lectionary for Lent 2

3/4/2020

3/4/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

It has happened many times, but I recall one time in particular when an elderly lady pressed me for an answer to a problem which was bothering her. In essence, her question was how I managed to be confident in my faith in Christ while she faced turmoil and doubt. Our reading from Romans 5 speaks to this issue. We are told that we have peace with God because we have been justified by faith. Knowing that Jesus has delivered us from sin and separation from God, we can stand before God and before the whole world in confidence. Our security comes from the completed work of Jesus, who lived a perfect life, died on our behalf, and rose as the victor over death. This is a security that nothing can overturn.

Rather than asking how the Christian can be secure and confident, it may be better to ask how the Christian can be lacking in security. After all, God has made his promises, which will not fail.

Our doubts do come to the surface, though, especially when we endure suffering. After all, it hurts! We don’t want to deal with suffering, disappointment, loss, and illness. What confidence can we find in the midst of those trials?

The apostle gives us great hope, though it doesn’t bypass suffering. Suffering leads to endurance. Endurance leads to character. Character leads to hope. Hope does not disappoint. But, sadly enough, there seems to be only one way to get to an enduring hope, and that is through suffering, endurance, and character. We never want to endure suffering. Building endurance is hard work. Character doesn’t appear overnight. But it is all part of the path. The Lord protects His people as they grow to maturity in Him. It isn’t easy. But it is still a matter of God’s promise.

We stand in the promises of God. He will never let us down.

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.

Christianity as Community

3/4/2020

Wednesdays are for Bits and Pieces
3/4/20

Draper, Jonathan A. “Christian Self-Definition against the ‘Hypocrites’” pp. 223-243 in Draper, Jonathan (editor). The Didache in Modern Research. Leiden: E.J. Brill, 1996.

Draper observes that scholarly discussion of Didache VIII has almost exclusively focused on issues of dependence between Matthew’s Gospel and the Didache, rather than on the actual function of the chapter (Draper (ed.), 1996, 223). Draper intends to emphasize rather the flow of the text and the function of this portion.

As Draper considers the literary setting he first concludes, in agreement with David Flusser, that the text of chapters 1-6 are addressed from a Jewish Christian audience speaking to Gentile converts (Draper (ed.), 1996, 225). The description in chapter seven of appropriate water for baptism appears consistent with Jewish washing rituals except for the trinitarian elements, which point to early Christianity (Draper (ed.), 1996, 226). The fast described lends Draper to a conclusion that chapter eight either is to be read as a further elaboration of initiation into the community or, less likely, that it is related to preparation for the eucharist (Draper (ed.), 1996, 227). Draper does consider the transition to be rather clumsy. He also notes that the material is in a different location in the Ethiopic version.

Considering the function of the material, Draper observes that the first six chapters largely dealt with separation from pre-existing practices, while in chapter eight the focus is more on aggregation, or assimilation with the group. “What is significant in both of these phases, is that no specifically Christian motivation is given, which would not equally serve a convert to Judaism (Draper (ed.), 1996, 229). The differentiation was not from Judaism but from paganism. For this reason, Draper finds the sudden negative comments about “hypocrites” in chapter eight to be surprising (Draper (ed.), 1996, 230). He suggests that the distinction became important after baptism, when one was identifying particularly as a Christian.

Identification of the “hypocrites” in 8:1 has often been compared with Matthew 6:16. However, Draper and others find little similarity of content, other than the one word (Draper (ed.), 1996, 231). Draper goes on to speak of the usage of the parallel term in Hebrew, which regularly refers specifically to faithless or anti-religious behavior. The connotation is regularly negative, while the Greek term is more innocuous (Draper (ed.), 1996, 232). Draper does find in the Jewish tradition that the Pharisees, but not the Essenes or other pious groups, made a habit of specific days for fasting. He sees this, therefore, as a statement against the Pharisees, as well as a conscious attempt to separate Christianity and Judaism (Draper (ed.), 1996, 233). The Christian fasts, on different days, are also recorded in Hermas, Clement of Alexandria, Origen, and the Apostolic Constitutions. This practice of fasting would have effectively distinguished Christians from the Pharisees (Draper (ed.), 1996, 234). The prescription further is to pray the Lord’s Prayer three times a day, as opposed to the Shema twice in the Jewish tradition. Draper sees this as yet another self-conscious act of differentiation (Draper (ed.), 1996, 235). He futher observes that the use of the Lord’s prayer makes literary dependence a non-issue. A prayer repeated three times daily by Christians could certainly be written down by any person who knew the text and could write (Draper (ed.), 1996, 237). The doxology at the end of the Didache’s version suggests a liturgical use of the material. Draper does not take the liturgical use as anything new, but he does consider that the instruction given for prayer makes it clear that the passage is used as a distinctively Christian liturgy (Draper (ed.), 1996, 238).

Draper’s conclusion is that Didache chapter 8 sets up a distinctive community which is separate from Judaism (Draper (ed.), 1996, 239). Only the baptized participate in the specifically Christian prayers and the eucharistic meal (Draper (ed.), 1996, 240). The Christian community is clearly set apart from the pagan or Jewish groups by the public prayers and fasting, not by the relatively private actions such as giving alms (Draper (ed.), 1996, 242).

Psalm 121 - Lectionary for Lent 2

3/3/2020

3/3/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Psalm 121:4 describes God as the one who never sleeps. He is always on duty watching over his people. This should be a great encouragement to us. We increasingly live in a world that tries to operate 24/7. In the interest of employee wellness some companies are telling their employees not to respond to emails at night and on the weekends. For those readers who are younger than 40, I will simply observe that I have a vivid recollection of a time when people left the office at the end of the work day and they would never, never, never be expected to interact with any of their work responsibilities until the start of the next work day, when they arrived at the office. It was very rare for people to be on call.

We aren’t normally able to be on duty all the time. It’s difficult physically, mentally, and spiritually. It take a toll on our bodies and on our families. We just don’t do it very well. As humans we were created to have periods of work and periods of rest, and in general if our work is much more than about ⅔ of our waking hours, our productivity declines, our stress level increases, we become less healthy, and we eventually end up in trouble of some sort.

Who is on duty? Our Lord is on duty. He never sleeps. He never needs to put his feet up and lean back in his recliner. He remains ready to hear our prayers, to rejoice in our good, and to mourn in our suffering, no matter what. He is the Lord who doesn’t quit.

This is a matter of great comfort. We can rest. God is in charge. We can step back from our labors. God has appointed times of work and rest, and He will keep them in order. We do not need to be vigilant about everything all the time. The Lord raises up people ho will sound the alarm when we need to hear it. And he will give his people perfect peace and rest.

In a world that is frantic about seeming chaos, Psalm 121 reminds us that the Lord is utterly, completely in control.

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.

Comfort for those who are troubled

3/3/2020

Tuesdays are for the Old Testament
3/3/20

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 55”

Speaking of the superscription of Psalm 55, Augustine notes that it refers to “the end” which is Christ. For this reason, he considers the Psalm to look forward to our perfection in Christ, which is fulfilled as we continue in praise to the Lord (Augustine Psalms, loc. 326101). Augustine further observes that the Scripture often speaks of David, from whom came the Christ. Therefore, in passages such as this, a reference to David may also be a reference to Christ. Augustine then makes the connection that, because Christians are united to Christ as his Body, we also are understood to be “in David” (Augustine Psalms, loc. 326108).

Verses one and two depict the anxious prayer of one who is deeply troubled. Augustine finds it significant that the Psalmist is “exercised” by evil men. He considers that when evil men exercise Christ’s people, it drives them to repentance and conversion, along with a possibility that the evil men would be exercised in the same reason. For this reason, Christians love their enemies and pray for them. (Augustine Psalms, loc. 326139). The problem remains, though, that the Psalmist is troubled by his situation. Augustine provides several biblical examples in which the person under trials does have times of discrouagement. This is what the Psalmist endures, as he continues to cry out in verse three (Augustine Psalms, loc. 326154). The answer Augustine proposes is steadfast prayer, which places our eyes back on God, taking our attention off our anger (Augustine Psalms, loc. 326169).

The distinction, in verses five and following, becomes one of darkness and light. Augustine ties darkness, anger, and death together, while love and light go together (Augustine Psalms, loc. 326177). The sire of the Christian is for peace, love, ad light, a desire which is increased by our experience of tribulation. Another possible reaction to trials appears in verse seven, where we read that the Psalmist could spend time in the desert. Augustine takes this as an attempt to escape from society (Augustine Psalms, loc. 326200). Verse eight further identifies the move to a desert as an attempt to be rescued from trials. Augustine compares this verse to the situation of the disciples struggling with a storm at sea while Christ was sleeping in the boat. When they called on Christ and awoke him, he preserved them. Likewise, we call on Christ in times of trouble (Augustine Psalms, loc. 326216). The call of the Psalmist is that the Lord would “sink” the enemies (v. 9). Augustine considers that the “sinking” and “dividing” is a response to the fact that the enemies have exalted themselves and formed an alliance against God’s people (Augustine Psalms, loc. 326223). Counter to this alliance, which Augustine compares to Babel, he speaks for the unity formed at Pentecost when, after speaking in tongues, the unified message of the Gospel was proclaimed in just one language. That unity is evident where Chrsit is present (Augustine Psalms, loc. 326238).

The conflict in our Psalm is not easily ended. Verse 11 speaks of an ongoing situation of “usury and deceit” (Augustine Psalms, loc. 326261). Augustine points out that the desire for illicit gain is present in the Christian as well. Otherwise, we would not pray “forgive us our debts - as we too forgive our debtors” (Augustine Psalms, loc. 326269). We may wish to collect and not pay, but we are called numerous times to forgiveness in prayer. This is especially important since, as we read in verses 12-14, the people who test us may well be in our own community. Verse 15 makes a severe judgment, that the opponents may even be worthy of death. Augustine observes that at times, especially in the Old Testament, this was precisely what was inflicted on those who rejected God and tempted others to do so (Augustine Psalms, loc. 326299). Augustine is clear that God is the judge of such situations. Our role, in accord with verses 16-17, is to call out to God for help.

Verse 18, then, brings us again to the theme of calling to God. But here, as opposed to the earlier parts of the Psalm, we call out to God telling what good we see in His works (Augustine Psalms, loc. 326314). We then see God as the one who brings peace even when we have faced strife. Verses 19-20 continue to describe how the God who was before all things is able to humble his opponents and exalt those who trust in Him (Augustine Psalms, loc. 326352). Augustine therefore exhorts his readers to look only to Christ, not to anything else, including their own Christian heritage or church body. The opponents of the Gospel actually end up vindicating the true Gospel, as they show the distinction between truth and error. Augustine finds this as the reasoning behind verse 22 (Augustine Psalms, loc. 326370). He goes on with several illustrations of heresy pushing Christians to right articulation of the faith. As the truth is taught and believed, it eventually doesn’t seem as radical as it did at first. Verse 23 speaks of the power of distinction, which still separates truth from error and which condemns error. Yet we recognize that the Gospel is good news. Like an armed man may be a man of peace, the Gospel also is for peace and good (Augustine Psalms, loc. 326409). In the end, the hope of the Christian is in the Gospel.

Genesis 32:22-32 - Lectionary for Lent 2

3/2/2020

3/2/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Jacob was terrified, and rightly so. His older brother, Esau, had been robbed of his birthright by Jacob’s deception. Jacob had fled before, had become a wealthy man, also with an element of deception, and was now returning to his homeland. He heard that Esau was coming to meet him. Had Esau’s anger been growing all these years? Did Esau have a bunch of armed men with him? Would this be the end of Jacob? Jacob’s fear was well founded.

We notice that Jacob did what a man of deception and graft would naturally do. He sent gifts ahead of him, then he sent his servants ahead of him, then his family. Are these gifts for Esau? Are they meant to evoke Esau’s pity? Are they human shields? The answer to each question is affirmative. Yes, Jacob is even using his family to protect himself against the possible anger of his brother.

This all ends in the night, when he is confronted by this “man” of verses 24 and following. What kind of a man is it? He wrestles with Jacob all night, never defeating him or being defeated. At last, the “man,” with a touch, takes Jacob’s hip out of joint. This would normally end the conflict instantly. But Jacob continues to wrestle. What manner of man is his opponent? After a while, Jacob asks for a blessing. He knows he is the recipient of a divine visitor, though he doesn’t understand facing God and living.

What is God’s response? He gives the blessing and tells Jacob that he, Jacob, has prevailed. Really? The God of all power, who was able to disjoint Jacob with a touch, could have ended the contest at any point, no fuss, no muss, it would be over. God has all the power needed to end any contest. But God didn’t do it. Why not? He wanted Jacob to prevail. He wanted Jacob to have a new name, Israel, indicating his striving and his overcoming.

Jacob, now Israel, after wrestling with God, is no longer afraid of his brother or of any of the trials life could bring him. He is a partaker of God’s power to strive and overcome. This is not because of Jacob’s ability. He could never have won the wrestling match himself. It is because of God’s gracious decree.

What happens to all the livestock, personnel, and family members Jacob sends ahead? They are received in forgiving love by Esau. They are not in danger from him. Nor is Jacob in danger. All is well.

What do we fear? Are we afraid that God will not graciously remain in control of all our trials? He is the God who has appointed us to our place in this life. He is certainly able to bring those who trust in Him through it to the end. There’s no fear in 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.

WDCM Newsletter for March 2020

3/2/2020

WDCM Newsletter for March 2020

Barnabas - Early and Christian but Not up to Canon

3/2/2020

Mondays are for Church History
3/2/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 167. Barnabas.

After a somewhat extensive bibliography, Schaff points out that the Epistle of Barnabas, which makes no mention of the author’s name or location, speaks to the reader as a peer, not as a teacher (Schaff 2014, loc. 20964). The letter begins with 17 chapters of a doctrinal nature, then continues with four chapters which are more akin to practical exhortation. Schaff considers the writing and message inferior to that of Hebrews, though similar in its thrust (Schaff 2014, loc. 20972). The view of the Old Testament and of Judaism articulated in Barnabas is allegorical and to be interpreted mystically. Schaff finds in Barnabas an ideal of pure spiritual worship and a dietary law that had nothing to do with eating and drinking but everything to do with the people with whom we associate (Schaff 2014, loc. 20979).

Schaff does consider Barnabas to have some redemptive qualities, though. He does have a zeal for knowledge and confirms major elements of the gospel (Schaff 2014, loc. 20994). He refers to several passages from the New Testament, as well as the Old Testament.

Barnabas was considered by Clement of Alexandria and by Origen as a genuine work of Barnabas, who toured with Paul (Schaff 2014, loc. 21002). Others, such as Eusebius and Jerome question the authority but not the authorship. On the whole, Schaff considers it not to be a genuine work of Barnabas and not to bear authority (Schaff 2014, loc. 21010). Schaff is “quite certain that if Barnabas wrote this epistle, he cannot be the author of the Epistle to the Hebrews, and vice versa” (Schaff 2014, 21017). Schaff speculates that the letter was probably written by a Jewish convert, familiar with allegorical methods, written between 70 and 100.

Status Report on Oral Traditional Studies (1986)

2/28/2020

Lord, Albert B. “Perspectives on Recent Work on the Oral Traditional Formula” Oral Tradition 1:3 (1986), 467-503

Lord, after paying compliments to John Miles Foley for his extensive bibliographic work and other analyses, points out the fact that some scholars of “oral traditional literature” are more concerned with the mode of performance, while some are more concerned with composition (Lord 1986, 467). In fact, both matter. Lord’s emphasis is related to the orality, both in composition and performance. In this article, he summarizes some of the developments he has seen in the research (Lord 1986, 469). Scholarship has arisen around the world, in many languages and studying the literature of many languages. Scholars have been engaged in comparative studies as well, finding prallels among different cultures and languages. Lord lists a number of the areas of study engaged in by many scholars. He devotes special attention to Homeric studies following the work of Parry (Lord 1986, 472ff). However, Lord’s analysis touches every continent. Of potential interest to my studies, Lord refers to “Werner Kelber’s challenging book, The Oral and the Written Gospel: The Heremeneutics of Speaking and Writing in the Synoptic Tradition, Mark, Paul, and Q (1983)” (Lord 1986, 476).

Lord goes on to speak of scholarship related to “theme in epic poetry (Lord 1986, 477ff). Some scholarship has pursued the density of use of formulaic statements to some effect. In these studies, shcolars generally consider works with high concentrations of formulaic statements to be oral poetry. However, they have sometimes concluded that written texts also have a high formulaic density (Lord 1986, 479-480). The question then became related to the use of a formulaic style, which suggested a traditional compositional style. within these studies, shcolars have begun to identify different types of formulaic repetitions (Lord 1986, 482). Lord notes that the same type of formulas can be found in various languages. He illustrates six different categories on the pages that follow, while critiquing weaknesses in the definitions of the six types.

Lord next brings up the issue of formula and repetition. He considers that the difference between the two has not been studied adequately, though Parry, in 1930, dealt with it in detail (Lord 1986, 491). A formula has a particular metrical purpose. Repetition may have metrical function as well, but it serves to emphasize an idea or set a tone in a way a formula by itself cannot. Lord considers this distinciton critical in understanding oral poetry (Lord 1986, 493).

Lord finally discusses the transition from oral to written poetry, an area which requires study but which is very difficult to define adequately (Lord 1986, 494). The article ends with an extensive series of notes and bibliographic references.

Matthew 4:1-11 - Lectionary for Lent 1

2/27/2020

2/27/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

“Man shall not live by bread alone, but by every word that comes from the mouth of God” (v. 4b, ESV). This is how Jesus endured the temptation of Satan. When he was assaulted by the devil, he responded with God’s Word. But which Word of God is this? Satan responds with quotations from Scripture, yet he is tempting Jesus to disobedience and destruction! How are normal humans like you and I supposed to deal with this temptation and with the Scripture?

I was recently having a conversation with a friend who was critical of an emotionalistic movement in Christianity. He said it was wrong, and that the corrective was that we had to hear the Scripture and understand what the Holy Spirit is saying to us. That’s a nice attempt, but it is also precisely what the people within that emotionalistic movement would say they did. Others will try to take long standing Christian tradition as the guide. That’s what people in my theological camp are alleged to do blindly. A solid tradition is a great guide. But not all traditions are solid and biblical. We can find examples of just about every erroneous understanding of Scripture prior to the year 400.

We live by every word that comes from the mouth of God. We’re going to understand God’s Word in ways that are both historically demonstrated to be sound and that can be held in concert with all the rest of Scripture. In the time of the Lutheran Reformation, the idea was promoted that “Scripture interprets Scripture.” Specifically, the passages of Scripture which are easily understood, which speak clearly, and which have always been recognized as authoritative Scripture (i.e., not Hebrews, James, 2 Peter, 2 or 3 John, Jude, or Revelation) will be used to guide the interpretation of other passages of Scripture. In general, we want to be very cautious about a brand new understanding of a passage that nobody has ever found before. We also want to be very hesitant to make a difficult passage of Scripture guide our interpretation of a more clear passage.

Jesus, the living Word of God, speaking the written Word of God, stands up to the temptations of Satan himself. He finally tells Satan to get lost, which Satan does. May the Lord give us all the readiness to handle God’s Word so clearly.

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.

Ministry: Free But with a Price

2/27/2020

Thursdays are for the New Testament
2/27/20

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 4:13 begs the Galatians to remember that Paul’s work to bring the Gospel to them was done at a cost to him (Jerome, Galatians, 379-380). Following Christ always has a price, as Jerome notes, but it is a worthy price. The message of the Gospel is true, no matter what temptations to ignore it might arise (v. 14). Jerome expands on the idea of resisting temptations, suggesting several particular ways people might suggest the Galatians should depart from the faith. None of the temptations should be heeded (Jerome, Galatians, 380). Not even the illness or death of an apostle should persuade the Galatians that the Gospel is false (Jerome, Galatians, 381).

Paul goes on in verses 15-16 to remind the Galatians of the dedication they had shown to him, then to ask them if he has suddenly become their enemy. Jerome compares the work of Paul and the Galatians’ attitude toward him as ideally that of the vinedresser and the vines or the shepherd and the sheep (Jerome, Galatians, 381). The Galatians should be able to tell Paul is on their side, but they do not seem to know that. Jerome observes that this was not an unheard of idea among the Roman poets and philosophers (Jerome, Galatians, 382).

As a corrective to the Galatians’ failures, Paul says they are not engaged in the kind of imitation which is good (vv. 17-18). Jerome suggests several ideas that they should, in fact, imitate, drawing from Scripture. Though he uses some of the ideas of the Moseaic Law, he is clear that it is not a matter of being bound to the law, but of imitating what is good (Jerome, Galatians, 383). It is important to realize the many good examples we have, particularly of faith, throughout the Scripture. Jerome reminds us of many. The goal, however, is always as in verse 19, that Christ should be formed in the one who imitates good. Jerome recognizes that all this life is a trial, but that the work of forming Christ in others is part of the painful process of giving birth and raising children, whether earthly or spiritual (Jerome, Galatians, 385).

In verse 20, Paul says he would like to be with the Galatians and change his voice, i.e., to speak more gently. Jerome notes that the work of instruction is frequently forceful (Jerome, Galatians, 386). The Galatians may perceive Paul as overly harsh, but it is necessary for him to speak directly to the danger, just as a doctor would apply a cure (Jerome, Galatians, 387). In person, Paul could be more sensitive and discerning. However, absent, he must speak firmly.

Hebrews 4:14-16 - Lectionary for Lent 1

2/26/2020

2/26/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

The job of a priest is to make offerings on behalf of God’s people. If we think carefully about the different offerings specified in the Old Testament, the worshiper doesn’t actually make the offering. He turns the offering over to the priest, who makes the offering on his behalf. God appointed the priesthood for that specific purpose, to demonstrate something. We can’t make adequate offering for ourselves. The only person who does make offering for himself is the high priest, and he is helped by others. We approach God in thanksgiving or in petition for forgiveness only with help.

The New Testament describes Jesus as our high priest. He is the one who makes perfect sacrifice on our behalf, by giving himself, both perfect man and perfect God. He has dealt with all the weaknesses that we have, but has done it without sin. Because he is truly human he is able to die as a human. Because he is unmarked by sin he is able to be the substitute for humans who have sin. We approach God through Jesus, God the Son.

The author of Hebrews points out that this news should give us great peace and comfort. We are able to approach God’s seat of mercy without fear, without shame, without any sort of doubt. He is able to cleanse us and, through Jesus’ sacrifice on our behalf, has done so. Our righteousness is nothing that we have in ourselves. Just as the preist in the Old Testament makes the offering to take away our sin, so Jesus makes the offering to take our sin from us and bear it himself.

What need to we have? They have all been met in Christ’s perfect sacrifice. Let us then rejoice and trust in God who has had mercy upon 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.

Non-Canonical Baptismal Instruction

2/26/2020

Wednesdays are for Bits and Pieces
2/26/20

Rordorf, Willy. “Baptism according to the Didache” pp. 212-222 in Draper, Jonathan (editor). The Didache in Modern Research. Leiden: E.J. Brill, 1996.

As the earliest non-canonical instruction we have on baptism, Rordorf considers Didache 7 as crucial in reaching an understanding of the doctrine and practice of baptism in early Christianity. He notes that the passage has aroused considerable interest in recent years (Rordorf 1996, 212).

One intriguing feature is a change from a second person plural in 7:1 to a singular elsewhere. Audet takes this to be a sign of an interpolator’s insertion (Rordorf 1996, 213). On the contrary, Rordorf takes the material of 6:3 through 7:1 as a unity, despite its change between the singular and the plural (Rordorf 1996, 214). He further suggests that chapters 9-10, speaking of the eucharist, are part of the same material as 6:3-7:1.

Rordorf assumes that in 7:1 any believer could be the one baptizing. In chapter 15 he takes it that baptisms were not yet routinely conducted by bishops or deacons. Yet in 7:2-3 and 7:4b, Rordorf finds an implication that only one designated person in the community was expected to perform baptisms (Rordorf 1996, 215). He gathers that it was this custom of having one person who administered the sacrament which led to the later delegation of the task to bishops and deacons.

Rordorf goes on to say he would expect extensive catechesis to occur before baptism as early as the beginning of the second century. This is also consistent with the overall logical flow of the Didache (Rordorf 1996, 216).

Prior to the baptism the convert was expected to fast, along with those others who might join in. Rordorf considers that this may have a relationship to the growth of a custom of fasting prior to Easter. Though dates and even days of the week are unclear, it is certainly possible that this baptismal fast led up to a Sunday, and quite likely Easter itself (Rordorf 1996, 216).

The baptismal formula is a popular topic of discussion. Rordorf notes that the formula is given three times, in 7:1, 7:3, and 9:t, using slightly different words each time (Rordorf 1996, 217). Rordorf observes some variation in the New Testament as well. He sees the specific Trinitarian formula arising in common use after the mission to Gentiles has begun (Rordorf 1996, 217).

The means of baptism was important in the Didache. The norm was to use running water. However, in 7:2-3, it is clear that baptism can be performed without running water, and even with water that has been warmed. Rordorf describes this as a purposeful warming, not, for instance, the incidental case of a pool or container in the sun (Rordorf 1996, 219). If needed, it was even permissible to pour water over the head three times, if there was not enough water for immersion (Rordorf 1996, 219).

The question of anointing in relation to baptism arises, in large part due to the Coptic passage inserted after the baptismal language (Rordorf 1996, 220). Rordorf takes the anointing prayer as a later interpolation as opposed to being something original and later suppressed (Rordorf 1996, 221). The anointing itself does not seem clearly linked to the baptism.

Rordorf notes that there are four elements absent from the Didache’s teaching on baptism. There is no renunciation of Satan. The water itself is never consecrated. “There is no trace of the Pauline theology of baptism” (Rordorf 1996, 222). There is no mention of a laying on of hands or impartation of the Holy Spirit. Rodrof thinks the absence of these elements points to the baptismal language being from very early Christianity (Rordorf 1996, 222).

Psalm 32 - Lectionary for Lent 1

2/25/2020

2/25/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

In Psalm 32:6 we find an exhortation, that everyone who is godly should pray to God when He can be found. This is a novel idea to many. In our fallen nature we want to be able to tell God what to do, where to do it, and how to go about it. We want to pray to God wherever, whenever, and however we feel like it, demanding tht He should do our bidding.

This is not historic Christianity. We don’t have the option of telling God what to do. Rather, we look to God’s Word and promise. Where has He said He would be? What does He say He will do? Does He have a particular time or season in which we can expect Him to work? These are difficult questions. But if we understand them rightly we will find our prayers empowered and our faith encouraged.

Where is God found? We are told that the Lord is present for forgiveness when we pray, when we assemble around His Word, when we receive communion, and when we are engaged in forgiving one another. We should have no doubt about this. Do you want to find God? Go to a church service where they are reading Scripture, praying, and really receiving communion as an instrument of God’s forgiveness and grace.

What does God promise? Blessing, forgiveness of sins, wisdom, and also that we will receive trials and tribulations in this world. He promises resurrection in the last day. He makes many promises to all who ask. We should have no doubt about those promises. Probably chief among them is that He will be with his people and never forsake them, as they are receiving baptism and teaching to walk in righteousness. We can rest on God’s promises, without doubting. Let’s allow God to tell what He has promised, rather than trying to make it up ourselves.

Does God have a particular time to work? Yes. He works among His people when they call on His name. Do we want help from the Lord? We call on Him, rather than waiting to see if He does anything. He has already done all that is necessary for our salvation. Now we get to bring our needs before Him, asking Him to intervene in this world. He has promised to do so. Call on the Lord. He is there.

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.

Kingdoms Earthy and Heavenly

2/25/2020

Tuesdays are for the Old Testament
2/25/20

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 54”

Augustine’s comments on Psalm 54 begin with a more extended discussion of the title because, as Augustine says, the rest of the Psalm is short (Augustine Psalms, loc. 325955). Augustine points in the title to Saul as the persecutor of David and the possessor of an earthly kingdom, to David as the figure of Christ and the possessor of an eternal kingdom, and the Ziphites, whose attempt to betray David for their profit resulted in no profit at all. Augustine notes that the word “Ziphites” means “men flourishing” (Augustine Psalms, loc. 325968). Those who opposed David often flourished, so long as David was hiding, but once he revealed himself, they withered. Augustine compares them to those who are enticed by the apparent prosperity of God’s detractors.

Verse one, then calls out with a corrective to all the problems Augustine has identified in the title. As we call out to God for safety and His good judgment we reject the foolishness of the Ziphites (Augustine Psalms, loc. 325982). We look only to Christ crucified for sinners. This is the hope we can depend on, thought it is the very thing that brought reproach upon Christ (Augustine Psalms, loc. 325990). Augustine points out that as we ask God for judgment, it is not in hope of punishment but trusting that God will separate us out as the righteous. So in verse two, we ask God to hear our prayer (Augustine Psalms, loc. 326002). Augustine recognizes this as being a way we express confidence in God’s wisdom. If it is good for us He will do what we ask. Otherwise, He will not (Augustine Psalms, loc. 326017).

Verse three speaks about “aliens” who rose up against David. However, as Augustine observes, the Ziphites were not only Jews but also of the tribe of Judah, like David. He concludes that they had an alien spirit. Rather than trusting in God they wanted to harm God’s servants (Augustine Psalms, loc. 326029). Because of the opposition, verse four confesses again the importance of God helping his people (Augustine Psalms, loc. 326044). Augustine sees this as the inward help and strength we receive, rather than that which is outward. The Psalmist then prays (v. 5) that God would turn evil from him onto his enemies. The temporal hope of the Ziphites is just as easily destroyed by the evil they would bring upon David. They don’t have the lasting hope of God.

In the end, David’s promise, in verse six, is that he gives to God willingly. We who love God bring Him all honor and praise (Augustine Psalms, loc. 326060). He does this because God has rescued him (v. 7). Whatever has been used to assail God has come to nothing. David is able to look to God in trust (Augustine Psalms, loc. 326082). This is the comfort Augustine says can come to all Christians.

1 Samuel 17:40-51 - Lectionary for Lent 1

2/24/2020

2/24/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

In 1 Samuel 17 when David is face to face with Goliath the Philistine, there is an even greater battle in progress. We may think that a young shepherd and a giant warrior would be enough of a battle. However, by God’s providence, there is something much bigger happening. And, oddly enough, it’s a battle that we can see repeated many times in many places, on any given day.

Goliath is very strong. He is able to operate in all the ways that our world sees as forceful. He is big, strong, and presumably experienced in warfare. If there is an enemy, he is able to wipe the enemy out. He is the not-so-secret weapon of the Philistine army. He is not used to having opposition, at least not any sort of serious opposition. He is certainly not used to being threatened by someone who uses nontraditional weapons. It looks a little like a SWAT team being approached by a little old lady carrying a frying pan. Really? Who are you trying to kid?

Goliath not only considers David’s presence insulting, but he also considers the idea that David would be God’s representative to be an insult. So he piles insults onto not only David, but also David’s God. Why would he think of coming against someone like Goliath armed with sticks, as you might use to break up a dog fight? Couldn’t the people of Israel come up with a real warrior? Maybe they don’t have a real God.

The powers of this world have the same attitude. Christians speak of prayer, of faith in God, of Christ’s triumph over death through his own death and resurrection. Yet our world can’t understand this. It doesn’t seem to be a show of power. What’s prayer going to do in the face of injustice, famine, and war? What’s faith in God going to do when you are dealing with a dread disease that will kill you? What does Jesus’ resurrection have to do with the horrors of genocide? He didn’t seem to stop that, did he?

What was David’s response? What is the response of a Christian today? We don’t come to this battle with mere earthly power. We come with the power of the God of all. He is the one who can create and sustain all things by his word of power. He is the one who understands all of the consequences of every earthly action, and can keep those consequences orderly. He is the one who raises people and nations to prominence and then diminishes them again according to his perfect will in his perfect time. And he is the one who can raise the dead, whether they die of natural causes in their beds at a ripe old age or they die of disease, famine, or warfare. He’s the God of life. Why would you threaten my life? You should rather be concerned that our God will take your life so as to preserve countless others.

Our world will not understand this attitude. They may find it hostile, offensive, and even dangerous. They will mock and scorn it. But it is exactly the same attitude David brought to the fight with Goliath. What happened to Goliath? God happened to Goliath. He guided David’s hands and his words. God’s purpose was accomplished, in that instance, rescuing his people from a battle with the Philistines. What is God’s purpose this day in our encounters? We may not know. But God will still work through His word, dealing with all the affairs of this world. We come with the Word of 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.

Polycarp - Never Giving Up on Jesus

2/24/2020

Mondays are for Church History
2/24/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 166. Polycarp of Smyrna.

After a brief bibliography, Schaff identifies “Polycarp, born about A.D. 69 or earlier, a disciple of the apostle John, a younger friend of Ignatius, and the teacher of Irenaeus (between 130 and 140), presided as presbyter-bishop over the church of Smyrna in Asia in the first half of the second century; made a journey to Rome about the year 154, to adjust the Easter dispute; and died at the stake in the persecution under Antoninus Pius A.D. 155, at a great age, having served the Lord six and eighty years” (Schaff 2014, 20851). He was spoken of very favorably by Irenaeus. Polycarp was known for holding very firmly to the Christian faith against all opponents.

Though Polycarp apparently wrote numerous letters to congregations, the only one we have was to the Philippians (Schaff 2014, 20865). Schaff notes not only a strong influence of John but also of Paul and the Synoptic Gospels in Polycarp, who does consider faith and salvation as gifts of grace (Schaff 2014, 20880).

The martyrdom text, mostly included in Eusebius, and published completely by Ussher in 1647, describes some of the events in away Schaff considers “legendary poesy” (Schaff 2014, 20887).

Schaff illustrates Polycarp’s style by reprinting the first four chapters of his letter to the Philippians (Schaff 2014, 20895). The text is packed full of allusions to and quotations from the New Testament. Schaff then continues by quoting the answer of Polycarp when asked to renounce Christ (Schaff 2014, 20925), as well as his prayer recorded as the flames approached to kill him. His desire was to remain faithful to the end and be a worthy sacrifice for his Lord.