Blog Posts - Wittenberg Door Campus Ministry

Galatians 3:15-22 - Lectionary for Trinity 13

9/2/2020

9/2/20
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.

The apostle Paul observes that even in our paltry human covenants, we don’t make alterations to the agreement once it has been instituted. The covenant is a covenant, period. Treaties are binding. Contracts matter. How much more the covenant that God has made with his people?

God’s promises to Abraham, and through Abraham to us, are true and certain promises. And they are addressed, as Paul says, to the end of what Jesus, God the Son, would accomplish. We recognize, further, that God bound himself by the promise to Abraham. He doesn’t have an out clause.

Does God intend to keep his promises? He most certainly does. He lays his hand of blessing, peace, reconciliation, forgiveness, and redemption upon all humanity, to be received by faith in him. Do we wonder whether God’s promises are for us? He has laid them out for any who believe. They are promises to you and to me.

This should give us great confidence. God is for us. Nobody can be against 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.

Common Names in 1st Century Palestine

9/2/2020

Wednesdays are for Bits and Pieces
9/2/20

Bauckham, Richard. “Chapter 4, Palestinian Jewish Names.” Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony.” Grand Rapids: Wm. B. Eerdmans, 2006, pp. 67-92.

Bauckham recognizes names of people in antiquity as a very important element in the process of entering into a study of the people. Recent studies have shown that given names in Palestine from 330 B.C. to 200 A.D. remained relatively stable (Bauckham 2006, 68). There were also rather few commonly used names.

Among the names which were not very popular, it is difficult to rank overall frequency. The small sample size and limitations of the data collected make the smaller figures less likely to be significant (Bauckham 2006, 71). Bauckham explains in some detail how his analysis of the data was carried on, breaking it down in several different ways. Of significance, he notes that names in Palestine were significantly different from those in the Diaspora. This suggests that the names used of Palestinians in the New Testament were not later accretions. The testimony seems to be from the place and time described (Bauckham 2006, 74).

Bauckham suggests that some names were very popular because of their identification with the Hasmonean dynasty, which had successfully asserted a Jewish state in the 2nd century B.C. (Bauckham 2006, 74). Some of the other popular names may well have been commonly used because they referred to God’s name, or because of their significant meaning (Bauckham 2006, 76).

Bauckham observes an important effect of the small number of names. In Palestine, but not in the Diaspora, a name and a relative, city, or occupation would be joined so as to identify, for instance, which Simon was being spoken of (Bauckham 2006, 78). Bauckham illustrates these methods of distinguishing individuals using New Testament characters.

Psalm 32 - Lectionary for Trinity 13

9/1/2020

9/1/20
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 32:7 speaks of God as a hiding place. He is the one who preserves the Psalmist from trouble. There’s a lot of teaching within Christianity that suggests the Christian is immune to trouble, that all our life should be a walk in the park on a beautiful day, comfortable temperature, sunshine, and a nice cup of tea at the end of the walk.

Scripture paints a very different picture of the Christian life. We are aware that because the world is under the curse of sin, there will be all manner of troubles which come into our lives. We labor and toil, we face challenges. Many in this world face poverty, hunger, and disease on a daily basis. Life is hard. People are often unforgiving. There’s someone trying to take advantage of you everywhere you turn.

A friend was telling me about the hardships in the part of the world he comes from. The area where his family lived has been involved in warfare for some years. It’s uninhabitable. Really? The buildings have been reduced to rubble, the streets are impassible. It is quite literally uninhabitable. What did all the survivors of the conflict do? They left. They really didn’t have a choice.

There comes a time when it is very obvious that we need God as our hiding place. We need him to preserve us from trouble. We realize that nobody else can or will.

The good news of the Bible is not that we are able to live out this earthly life in bliss, prosperity, and health. The good news is that sin is real and God’s work of forgiveness, His work to reconcile the world to himself, is even more real than the consequences of sin.

Jesus has conquered sin, death, and the grave for you and for me. He shows this through His blessed resurrection. What more do we look for? He will deliver us safely. In the meantime, we can hide in him, under his protection, even through all the enemy’s armies are fighting and destroying the places we live. And sometimes, once in a while, we are even blessed to take that walk in the park on a beautiful day, and enjoy the cup of tea at the end of the walk. Thanks be to God.

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

A Vineyard Grown by God

9/1/2020

Tuesdays are for the Old Testament
9/1/20

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 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 80”

Psalm 80, with a subtitle addressing the Assyrians, also begins with the idea of “conducting Joseph.” Augustine takes the word “Assyrian” to refer to “men guiding.” Therefore he finds a theme of direction in the Psalm (Augustine Psalms, loc. 332556). The direction we need, coming from the place of God’s glory, is fulfilled in the love of God, for, as Autustine reminds us, God is love (Augustine Psalms, loc. 332567). Augustine ties this and the humility of God in Christ together, showing that in the crucifixion God has shown his love for us. Because of that connection, then, the Psalmist would cry out in verse three, asking God to convert his people (Augustine Psalms, loc. 332577).

Verse four expresses God’s state of anger with His servant. Augustine notes that God’s chastizement, which often looks like anger, falls on all those whom God receives (Augustine Psalms, loc. 332587). This, according to verse five, is a measured activity. The nations which rejected God were cast out, while those who were faithful to God were favored and nurtured (Augustine Psalms, loc. 332602). The favored nation, in fact, according to verse nine, filled the land. Augustine observes that this illustrates the power of God’s blessing (Augustine Psalms, loc. 332607).

Augustine interprets verses 10-11, in which God’s nation has grown from sea to river, covering even the mountains, as an allegory of God’s blessing extending even to the works of the prophets and the patriarches (Augustine Psalms, loc. 332627). The picture of a vineyard covering even the forests, however, is countered in verse 12 by the metaphor of the vineyard being cut down. Augustine sees this as Israel being cut down and without defenses (Augustine Psalms, loc. 332632).

Verse 13 speaks of a boar from the wood destroying the vineyard. Augustine notes that the swine is unclean in Jewish law (Augustine Psalms, loc. 332637). They cosider it a sign of the Gentiles. Despite the destruction caused by the wild boar, verses 14-15 call on God to restore His people. Augustine sees this happening in Christ who restores health and grafts the nations into his own fruitful vine (Augustine Psalms, loc. 332647).

Verse 16 speaks of things being dug up and burned in the fire. Augustine sees these things as sin, particularly sins rooted in desire or in fear. These issues he considers to be at the root of the bulk of our sin (Augustine Psalms, loc. 332657). Once the sin has been rooted out and done away with, Augustine sees the restorative nature of versace 17-18. God’s people are strengthened by His hand and can dwell on his grace (Augustine Psalms, loc. 332672).

2 Chronicles 28:8-15 - Lectionary for Trinity 13

8/31/2020

8/31/20
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 a very dark period of Israel’s history, the armies of the Northern kingdom of Israel, based at Samaria, attacked the Southern kingdom of Judah. This was warfare between two different groups of the children of Israel.

The prophet Oded confronted them. It was not right that God’s people should wage war against each other. The very presence of the captives was acting to defile God’s people. The victors were victorious over a people they shouldn’t have been fighting in the first place.

We freely grant the concept that God told his people Israel to subdue their neighbors. There was a purity of the covenant people of Israel which was not to be sacrificed and was not to be mixed with the customs and religions of the people around them. And they were promised a land and an inheritance by God. Yet at no time were they supposed to wage war against one another.

This is actually a sign of the character of God. As the one God, Father, Son, and Holy Spirit, has no dispute or disagreement, exhibiting one will, God’s people are also supposed to reflect this character. It doesn’t mean we ignore truth claims and differences. It does mean that we are supposed to pursue purity, orthodoxy, without exception. No, we don’t do this very well, and have had trouble with it since the early Christian period, when some thought the Gospel should go to Gentiles and some didn’t. It was difficult to resolve that conflict. Our conflicts remain difficult to resolve. But we are called to unity, as God is one.

In their repentance, the Northern forces used some of the spoils of war to provide cloting and food for their captives. They then delivered them back to somewhere near their home.

In our repentance, we recommit ourselves to striving for agreement in matters of doctrine and pracice, and to not using our abilities to harm our neighbor. Rather, we seek to present a united message. Christians are focused on Christ crucified for sin. We learn from Scripture how to live a life which is pleasing to God in Christ. And above all, we are brought to repentance daily as we see the love of God for all nations.

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.

Not Origen

8/31/2020

Mondays are for Church History
8/31/20

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.
§ 193. Opponents of Origen. Methodius.

Schaff has previously shown Origen to be a controversial character. Methodius, an opponent to Origen, is not mentioned at all by Eusebius but is given considerable attention by Photius (Schaff 2014, loc. 22817). Others do mention Methodius favorably as well. Schaff observes that while some early opponents of Origen engaged him based on personal feeling, by the third century Methodius shifted the debate to be one of theological orthodoxy (Schaff 2014, loc. 22822).

Schaff introduces Methodius as “bishop first of Olympus and then of Patara” and identifies him as a martyr of the Diocletian persecution (Schaff 2014, loc. 22827). His most important work, written in the form of a Platonic dialogue, is his Banquet of Ten virgins which describes celibacy as the ideal life (Schaff 2014, loc. 22830). Schaff summarizes the events in the dialogue in brief. The Platonic style is very clear. Methodius wrote several additional dialogues, including On the Resurrection, On Freek Will, and On Things Created (Schaff 2014, loc. 22847).

Indicators of Early Composition

8/28/2020

Piper, Otto A. “1 John and the Didache of the Primitive Church” Journal of Biblical Literature 66 (1947), 437-451.

Piper observes a “peculiarity” of 1 John in which the author refers to truth claims which are held by himself and his readers. The practicality of the Christian faith is taken as an authoritative reality (Piper 1947, 437). Piper details ways in which these references are introduced. He then discusses these beliefs which are considered to be held in common, categorizing them in five groups.

First, Peper lists the credal statements (Piper 1947, 438-439). He makes no significant comments, rather he simply provides the Greek text and reference. He then moves to theological axioms (Piper 1947, 439). These are followed by eschatological prophecies and convictions. Pe\iper notes that these would be like the theological axioms but have a stronger implication of personal piety (Piper 1947, 439). There follow moral commandments and ecclesiastical rules (Piper 1947, 440).

Piper makes it clear that many of hte propositions are introduced as things which the reader has heart. He also notes that there is no reference to written authority but that 2:27 referst o Jesus’ teaching. In his opinion this “may be taken as an indirect confirmation of the fact that we are here in the presence of oral tradition” (Piper 1947, 440). He strengthens this case by noting passages in which various authorities express identical ideas while using different verbal devices. This enhances a concept of orality rather than literary transmission. Piper lists numerous passages in which parallel ideas are expressed in very different words (Piper 1947, 441).

A good deal of the difference Piper observes in these passages of parallel idea but divergent language usage can be explained by regional and dialectical differences. People with different backgrounds express themselves differently (Piper 1947, 443). Piper speaks at some length about Semitisms, such as the unusual use of λύειν meaning “to nullify” (Piper 1947, 443-444).

Piper not only sees the text of 1 John as indicating the oral traditions of the day, but he also considers the vocabulary usage as an indication of an early date. Theological terms which were later associated with the ideas in the Epistle are not used consistently. This suggests the terminological development was still under way (Piper 1947, 445).

Piper analyzes Bultmann’s criticism of the Epistle in some detail. In sum, Piper considers Bultmann to make stylistic differences bear too much significance in terms of analysis of form and redaction (Piper 1947, 448-449).

Piper’s overall conclusion is that 1 John represents an early state of the development of Christian doctrine. The terminology has not yet become stable and much of the work seems to assume a Christian life based largely on obedience to practical rules (Piper 1947, 450).

Mark 7:31-37 - Lectionary for Trinity 12

8/27/2020

8/27/20
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.

I have no idea how many times I’ve heard this. I lost count, pretty quickly. It’s the spiritual life and spiritual meaning that matters. Christianity is about faith, nothing to do with the body.

Sorry, that’s actually more closely related to Gnosticism than to Christianity. But we want to get practical, right? In Mark 7:31-37 it would leave the deaf man with a speech problem out to dry.

Jesus could certainly have communicated to the person somehow that he loves him and is his redeemer. Jesus could have gotten the idea across that he didn’t need to worry about earthly things and that if he believes on Jesus all will be well. And in reality, that is an accurate message.

Jesus doesn’t stop with that. He knows that the man’s body will be raised in the last day and will be a glorified body with no faults. But wouldn’t it be nice if he could hear the voices of his family and friends? What about being able to speak clearly and hear the answer? These are not matters of indifference to Jesus. He cares about the physical.

What else do we see? To those who look only to spiritual and symbolic means of healing, let’s notice that Jesus sticks his fingers in the man’s ears. In other instances of healing, Jesus lays his hands on people, anoints their eyes with mud, and probably does a few things I am forgetting at the moment. He uses physical means as he does his work.

Granted, the power is in the promise of God through Jesus, not in the physical means he uses to accompany it. But God is not afraid to have physical elements involved in his works of mercy and grace.

Jesus shows his love for this man, body and soul, and is willing to touch him and heal him. He hasn’t changed in that regard, but nowadays he uses other people’s hands to touch and serve people. He remains faithful.

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.

Preaching, Teaching, and Healing to Deliver God's Kingdom

8/27/2020

Thursdays are for the New Testament
8/27/20

Gibbs, Jeffrey A. “Matthew 4:23-24: Summary of Jesus’ Ministry.” St. Louis: Concordia Publishing House, 2006, pp. 221-225.

In Matthew 4:23, Jesus “went around.” Gibbs sees the verb as inceptive in nature. He also asserts that the present participles “after a main verb of coming or going” likely show purpose (Gibbs 2006, 221). So Jesus’ purpose is to teach, preach, and heal.

The activities of preaching and teaching in Matthew are used in very similar ways. Gibbs does observe that perhaps preaching is aimed more at bringing a message to those in need of conversion (Gibbs 2006, 222).

Gibbs does note that in his opinion 4:25-5:2 serves as an opening bracket for the Sermon on the Mount, with a closing bracket at 7:28-8:1 (Gibbs 2006, 223). Matthew 4:23-24 thus serves to conclude the portion before it.

Gibbs sees the purpose of Jesus as saving people from sin. He accomplishes that purpose by preaching, teaching, etc. (Gibbs 2006, 224). This is the work of God’s reign in the world. Gibbs does observe that the biblical text is clear that not all sickness is demonic and not all is natural. We should expect the same kind of pattern in our world today (Gibbs 2006, 225).

2 Corinthians 3:4-11 - Lectionary for Trinity 12

8/26/2020

8/26/20
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.

Self-sufficiency. It’s a tried and true American value. Unlike in many parts of the world, Americans honor the “pioneer” and the “self-made man.” Even within Christianity we have a love for personal initiative. Why else would decision theology and the idea of the sacraments being our confession of who we are catch on to such a large extent in this country?

2 Corinthians 3:4-11, particularly 4-6, contradict this idea. Our sufficiency is not of ourselves. It is in Christ. We are not capable in any way to bring people eternal life. We are not able to create any kind of religious structure or doctrine by which God would be pleased. The covenants and structures that we can invent ultimately only brings condemnation. They may urge a holy life. They may do many good works in the community and around the world. But the end of them all is to depend on ourselves rather than on God, for justification.

The apostle Paul says without hesitation that our only hope is not in ourselves, but in Christ, who has given his life for us. This is to the glory of God. This is how we find reconciliation with God. He alone is our hope and our salvation.

How do we live in light of this? We don’t give up the pioneer spirit. There’s no need to put away the attitudes that honor hard work, initiative, and carving out a way of life in the wilderness. Those are positive attitudes. They do a tremendous amount of good in our world, especially through innovation and creation of structures that will bring security to others. However, while we continue in that rugged way of life, we confess that our true hope is through God alone. We know that what we are doing is done with God’s help. With God’s help we raise our families. With God’s help we create a better comunity. With God’s help we may even be blessed to find cures for diseases and inventions that save our environment from much of the wear and tear caused by living here. But it is all with God’s help.

We also realize that nothing we can do will reconcile us with God. That all comes from him. It isn’t the strength of our will that keeps us in Christ. It isn’t the quality of our repentance that determines God’s forgiveness. We aren’t the ones active in baptism or communion, we merely receive what God has given us. It’s God at work.

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.

Use of Names in the Gospels

8/26/2020

Wednesdays are for Bits and Pieces
8/26/20

Bauckham, Richard. “Chapter 3, Names in the Gospel Traditions.” Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony.” Grand Rapids: Wm. B. Eerdmans, 2006, pp. 39-66.

Bauckham observes that in the Gospels some characters are not named but others are. He suggests “that many of these named characters were eyewitnesses who not only originated the traditions to which their names are attached but also continued to tell these stories as authoritative guarantors of their traditions” (Bauckham 2006, 39). It is no surprise that many public figures would be named, as they root the narrative in history (my observation, not Bauckham’s). However, it is a surprise that some people who, left unnamed, would have no negative effect on the narrative, are named. Bauckham asks why of the two disciples on the road to Emmaus one (Cleopas) is named, why Jairus’ name is used “in Mark and Luke, Bartimaeus in Mark, Lazarus in John” (Bauckham 2006, 40).

Bauckham cites numerous others whose names are retained in some places and not in others. The retention of names is a challenge in oral tradition studies. Bauckham observes that some scholarship considers them to be added to stories over time while some scholarship thinks the names disappear over time (Bauckham 2006, 41). While this is a difficulty in scholarship, Bauckham notes the fact of multiple Gospel accounts suggests that the latter tendency is true. Characters are identified, if they are at all, by the same names in the Synoptic Gospels. In only one instance is a name changed (Matthew/Levi). A name may be dropped, but only once is a name added in a later account (Bauckham 2006, 42). Outside of the canonical Gospels, there is a tendency to give names not known elsewhere, but not until the fifth century and beyond (Bauckham 2006, 44). Bauckham notes that in this regard, Christian literature differs from Jewish literature, which felt free to apply names to characters (Bauckham 2006, 44).

Bauckham observes that many of the named characters in the Gospels would have been likely leaders in groups of Christians, especially around Jerusalem (Bauckham 2006, 46). However, the names may have dropped out when the personal eyewitness authority was not as important. This could be explained by duration of time or by distance, which would make the personal identity less important. As an example, Bauckham considers Cleopas from Luke 24. The unusual name is almost certainly the same as the Clopas whom Hegesippus identifies as the uncle of Jesus (Josph’s brother) (Bauckham 2006, 47). The name would make for more credible testimony than would an anonymous disciple, at least around Jerusalem for a time.

Bauckham also considers the women at the cross and the tomb to be important witnesses, therefore named (Bauckham 2006, 48). Some of the names are given, while others are not. The testimony of two or three witnesses was an important legal principle. Bauckham notes that the distinctions among the different Gospels and their specificity of the identities of particular witnesses should be seen as evidence of the careful composition of the accounts (Bauckham 2006, 48).

Simon of Cyrene, along with his named sons Alexander and Rufus, are also likely to be important characters. Mark describes him, not one of the twelve, as a principal witness in 15:21 (Bauckham 2006, 52). The best explanation for the inclusion of Alexander and Rufus is that they were known as witnesses who would give testimony.

Bauckham finally speaks of the recipients of Jesus’ healing, specifically Jaorus (whose daughter was healed), Bartimaeus, and Lazarus (Bauckham 2006, 53). He also includes several women and Simon the leper. The names are given in Mark but not in all the Synoptic Gospels. Their names are not uniformly reported in second century accounts, presumably because they were no longer living witnesses (Bauckham 2006, 54).

Psalm 146 - Lectionary for Trinity 12

8/25/2020

8/25/20
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.

Psalm 146 tells us not to put our hope in princes. I know I’ve been guilty of overlooking the very next line in the Psalm. Why don’t we put our hope in princes? Is it because they let us down? Because a governmental solution won’t take care of everything? Is it because they are less powerful than some other princes? Not at all.

All their plans end with them. The benefit we receive from political solutions is fleeting. The care we receive from powerful people will come to an end. It’s there one moment, but it may be gone the next moment. That’s why we don’t put our hope in princes. They are not permanent.

God, on the other hand, is permanent. He never ends and he never changes. His loving care for his people lasts to eternity, long past the time of our earthly life. It is God who is able to do all these works of justice that we want so very much. He is able to do them in this generation and for generations to come. He’s the one who provides for the needy. He’s the one who rescues prisoners and helps those who are oppressed. He’s the one who can bring healing. He’s the one who delivers the truth we need.

The Christian turns to God the Father through God the Son, Jesus, in the power of God the Holy Spirit. We trust in this one true, triune God, who is able to care for all our earthly trials. He has already shown himself victorious over sin and death. There is nothing left to conquer.

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.

God's Restoration in God's Time

8/25/2020

Tuesdays are for the Old Testament
8/25/20

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 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 79”

Augustine observes that in Psalm 79:1, what was yet to come is spoken of as something present. The Psalmist speaks to God about the Gentiles receiving an inheritance from God (Augustine Psalms, loc. 332337). Augustine sees this as indicative of God’s knowledge of all things, regardless of their timing.

Verses 2-3 speak of terrible destruction and defilement. Augustine takes this to be a reference to the Roman destruction of Jerusalem, yet centuries in the future when the Psalm was written (Augustine Psalms, loc. 332350). While Augustine sees many people who are inheritors of God’s promises and also many who rejected God’s promises and brought shame to him, he still looks to the climactic fulfillment of righteousness in Christ and of desolation in the sack of Jerusalem. The city, in verse four, becomes a reproach to its neighbors. Augustine is quick to add, however, that “precious in the sight of the Lord is the death of His saints” (Augustine Psalms, loc. 332405). God has not rejected his faithful, even if they are slaughtered by their enemies.

In a time of desolation, we cry out, with the Psalmist in verse five, asking how long God’s anger will be upon us (Augustine Psalms, loc. 332416). This is both a cry of desolation and a prayer of hope. After all, there is hope that God will restore His people. Augustine observes that God’s anger and jealousy differ from that of men. God is always righteous, so his angerdoes not have the violent aspect of the emotions of humans (Augustine Psalms, loc. 332426). So in verse six, the plea for God to act is a prayer for God’s righteous judgment, which was accomplished in Christ (Augustine Psalms, loc. 332436). The Christians of the first century were certainly harmed by the enemies of God, and in Christ God has judged those enemies.

Even as the Psalmist asks that God would judge the unrighteous, verse eight expresses guilt and asks for God’s mercy (Augustine Psalms, loc. 332461). According to verse ten the mercy of God seems to protect God’s reputation among the nations. Augustine sees this as a common theme in Scripture, as God has chosen people and needs to be known as the God who cares for those chosen people (Augustine Psalms, loc. 332477). The saints of God do suffer. Augustine will not deny it. However, the suffering and bondage they endure is for the good of God’s people. It is also the result of living in a sin-cursed world, which Jesus has overcome (Augustine Psalms, loc. 332507). The frailty we endure will eventually pass away.

Verse 13 then speaks of God returning to people what they need in full measure, figured here as “seven times so much” (Augustine Psalms, loc. 332522). This is a typical sign of completeness. God will give the entirety of what people need.

Isaiah 29:17-24 - Lectionary for Trinity 12

8/24/2020

8/24/20
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.

The man quietly turned to me after everyone else had left our conversation. I can’t say who it was, as he is concerned about professional criticism for his position. He knows I am not necessarily a “safe space” but it must have seemed safe. He confided in me. He loves his wife, and she is “a white woman.” His younger in-laws are also, and he has a high regard for them. He’s proud of them. They are dedicated to the good of their family. They have family time together. And his grandchildren are being raised in a culture of safety, a secure family, and with reading as a strong part of the family culture. Why would this be controversial? I frankly hae no idea, but it is, at least in some parts of our current activist culture.

Our Old Testament reading from Isaiah 29 speaks of a coming time when God’s blessing will be upon His people. It is a time of restoration, a time of abundance, a time of learning. In verse 18 even the deaf - the deaf, not the blind - will hear from a book. The blind will see. God will show himself to His people. This is a good thing, but in reality, we will see opposition.

In verses 20-21 the ruthless, like some of today’s activist community, will try to oppose such a restoration. Though the prophet says it will come to nothing, those forces will try to slander, entrap, and redirect all that is right and good.

These are trying times. What do we do? Look to the Lord in hope. But also, we busy ourselves in doing what is good and right. We read to our children. We encourage the things that lead to a stable society. We move ahead despite the scoffers. I pray that the day will come that we can honor our families, that we can be accepting of others regardless of their ethnic, cultural, or economic background, when we can speak in charity, and, yes, even disagree with others but respect their opinions. The time will come. In the meantime, we do what is good and right, regardless of the opposition.

My friend, I pray the time will come when you can speak freely again.

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.

et al. in the 3rd Century

8/24/2020

Mondays are for Church History
8/24/20

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.
§ 192. Minor Divines of the Greek Church.

Schaff considers several third century divines to be worthy of mention. Heraclas and Plutarch, brothers, studied with Origen. Heraclas served as bishop of Alexandria from 233-248 (Schaff 2014, loc. 22782). Schaff also notes Theognostus, who is mentioned by both Athanasius and Photius (Schaff 2014, loc. 22787). Pierius was probably a teacher in the catechetical school of Alexandria around the year 300. Pamphilius, a teacher at Caesarea, was a strong promoter of theological education (Schaff 2014, loc. 22792). Peter was a bishop of Alexandria from 300 until he was beheaded in 311 (Schaff 2014, loc. 22797). Hierax, considered sometimes as a Manichaean heretic, was well respected for his exegetical work (Schaff 2014, loc. 22806).

Social Developments as Indicators of Time

8/21/2020

Didache and the Apostolic Synod of Antioch (part 2).” Journal of Theological Studies (40) 1939, pp. 258-271.

Telfer continues his argument from his earlier 1939 article. His intention is to demonstrate tha there is no reason to assume that the Didache needed to come from the first third of the second century. He builds his argument in part on an assertion that prayer, as presented in Matthew 6:5-16, is liturgical in nature. The topic of prayer is taken up in a similar way in Didache chapters 7-9 (Telfer 1939, 259).

The order of events given in the Didache for the eucharist is different from that in 1 Corinthians. Telfer considers that the Didachist must have known about Paul, especially by the second century. The concept of eucharist seems to Telfer essentially the same as in Paul, but the implementation is significantly different (Telfer 1939, 261). Telfer considers that this may have been an effect of some development over time, such as a move from the offering of bread and wine being just enough for the Eucharist to a less sacramental reception of the elements. The liturgy itself, so far as it goes, seems to Telfer essentially the same as in the earliest liturgies known (Telfer 1939, 263).

Telfer considers the visits to the community by apostles and prophets. Though the apostles and prophets are described in the Gospels as visiting, the Didache is not so concerned with receiving true apostles and prophets as with identifying imposters (Telfer 1939, 264). The type of imposters described in the New Testament strike Telfer as less “blatant” than those described in the Didache (Telfer 1939, 265). He sees this activity described more commonly by the third century, as opposed to the first or second centuries. It is more the type of activity which emerges when Christians are found to be present in larger numbers and with some economic prosperity (Telfer 1939, 266). In this age, also, Telfer finds that the priest or prophet is known to need support. There is a commitment emerging to sending and receiving ministers and providing them with support (Telfer 1939, 268). Telfer sees this as a development which occurs later in rural areas than urgan areas. He would suggest this leads to an interpretation of a slightly later time period.

Luke 18:9-14 - Lectionary for Trinity 11

8/20/2020

8/20/20
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 Gospel, from Luke 18:9-14, draws a line between two attitudes, both embodied for us. The one, shown in a Pharisee, thinks he is just the kind of person God wants. And we all immediately agree that it is a good thing to be a righteous person who is upright, does works that show a holy devotion to God, and gives to the needs of church and community. We would all be glad to know this person. In fact, it must be nice that God gets to know such an upright fellow.

The other attitude, shown in the person of the tax colletor, has no good works to show. What a failure! He keeps pleading for God’s mercy, but why in the world would God want to have mercy on him? Nobody would want to know this character.

The tax collector is exactly the person God is glad to know. He cries out for what he needs. The creator of all gives him mercy.

No, we don’t want to enter into sin so God can be pleased to forgive us. But when we pray, we call out to God so He will have mercy, working according to His good pleasure. Lord, have mercy on us, and on the world you have created.

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

The Beginning of Jesus' Actions

8/20/2020

Thursdays are for the New Testament
8/20/20

Gibbs, Jeffrey A. “Matthew 4:17-22: Jesus’ Proclamation Begins and He Calls Disciples.” St. Louis: Concordia Publishing House, 2006, pp. 213-220.

It is at Matthew 4:17 that Jesus’ actual public ministry is taken up. Prior to this, Gibbs considers that Jesus is being introduced (Gibbs 2006, 213). Gibbs considers this transition to be of great importance, along with that found at 16:21. Here, Matthew says that Jesus began his work (Gibbs 2006, 214). Of note is the fact that Jesus’ preaching is described the same way as that of John. He is calling the lost to repentance and belief.

Gibbs reminds his readers again of the significance of the message of God’s reign approaching. The reign is the activity of God more than it is a group of people or an organization (Gibbs 2006, 215).

The call of the first disciples seems important. Gibbs notes that Matthew 4:18-21 and 4:21-22 have very strong parallelism. The two pairs of disciples are to be considered together. Furthermore, the powerful call of Jesus shows he is in command of the situation (Gibbs 2006, 216). It is significant that other rabbis would be sought out by their disciples but Jesus finds his.

Gibbs thinks some commentators make too much of the fact that the disciples leave their things to follow Jesus. He doesn’t see it as an immediate radical separation but as a gradual beginning to find they will always follow Jesus (Gibbs 2006, 217).

Gibbs explores the fact that these disciples were called as special disciples who would become apostles. They are presented as unique individuals. They have a task reaching to others. They physically follow Jesus from place to place (Gibbs 2006, 218). As a group, these apostles seem to play a special role and have a special relationship with Jesus.

1 Corinthians 15:1-10 - Lectionary for Trinity 11

8/19/2020

8/19/20
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 resurrection of Christ is the matter of primary importance to Christians. In verse three it is the thing of first importance. Let’s look at a few of the reasons it is so important.

Paul says twice that these actions of Christ were “in accordance with the Scriptures.” The Bible speaks, from beginning to end, of the work of God in Christ to reconcile the world to himself. The Gospels record many, many ways in which Scripture was fulfilled in and around Jesus. This includes Roman centurions and their subordinates who would not have known the Scriptures but who did things which were clearly recognizable as fulfilling prophecies.

Christ died for our sins. This, not any kind of ethical teaching, was the purpose of Jesus’ work. He interfered with death itself, giving his life on behalf of sinners. The soul who sins must die, but the bible describes Jesus, as perfectly man and perfectly God, to be the one who was able to make his death a substitute for others.

Christ rose from the dead. His resurrection shows that he was not bound by sin and death. This gives credence to the Bible’s teaching that Christians will partake of the resurrection. He plans to bring us to be with him.

The very real substitutionary death and resurrection of Jesus is central to Christian teaching. It sets it apart from every other world religion And it is delivered to you and to me for our encouragement.

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.

Papias and Eyewitnesses

8/19/2020

Wednesdays are for Bits and Pieces
8/19/20

Bauckham, Richard. “Chapter 2, Papias on the Eyewitnesses.” Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony.” Grand Rapids: Wm. B. Eerdmans, 2006, pp. 12-38.

Papias, in the first half of the second century, wrote a treatise in five books, which Bauckham considers would be of great value in answering questions about the origin of the Gospel accounts. Unfortunately, the fragments preserved in Eusebius do not accomplish much. Bauckham notes that Eusebius had a low opinion of Papias, so may have selected quotations to portray him in a bad light (Bauckham 2006, 12). Papias may well have known Philip the evangelist, introduced in Acts 6. He certainly knew some of Philip’s daughters, who were prophets (Acts 21:8-9) (Bauckham 2006, 13).

Bauckham finds Papias’ work important because he specifically speaks about the time he was gathering information about Jesus’ words and actions, particularly giving insight into the testimony as eyewitness reporting, not as reporting of a written or oral tradition (Bauckham 2006, 14). Bauckham quotes from the prologue to Papias’ Exposition, where he says specifically that his inquiries were focused on the actual statements of Jesus and the early eyewitnesses (Bauckham 2006, 15). It is important to Bauckham that the elders, their companions, and Jesus’ disciples were still, largely, living and present at the time of Papias’ inquiries. Most of the apostles were dead, so could not give testimony themselves, but at least “Aristion and John the Elder were still teaching” (Bauckham 2006, 17). We note that Aristion cannot be identified but Papias considers him a personal disciple of Jesus. Bauckham does consider it possible that Papias was born between 50 and 70, and wrote his work between 110 and 130. He would have been well positioned to hear from many of the eyewitnesses and from their followers, even while the witnesses were alive (Bauckham 2006, 19). Bauckham considers this to be a corrective to the higher scholarship which considers the apostolic voice to be dead by the time of the composition of the Gospels. After all, the Gospels were probably being written about at the same time that Papias was gathering his information (Bauckham 2006, 20).

Papias did prefer a “living and surviving voice” rather than information in books (Bauckham 2006, 21). Bauckham observes, however, that Papias had nothing against books. He was writing a book, and used written sources frequently. However, pursuit of oral sources was, at the time, considered a typical way of gathering authoritative information, as described by scientists and philosophers of the time (Bauckham 2006, 22). There is an emphasis not so much on the chain of transmission of an idea as on the authority and reliability of the witness who delivers the idea. For this analysis, Bauckham relies heavily on the work of L.A. Alexander (Bauckham 2006, 22-23). Citing additional authorities, Bauckham demonstrates that the primary attention in period scholarship was given to personal experience or to interviews with personal witnesses. Books were written so as to preserve the record of the witnesses (Bauckham 2006, 24). This was a matter of responsible historiography. For this reason, Bauckham sees Papias as simply following normal practices in research writing (Bauckham 2006, 25). The “living voice” which Papias seeks out is not a metaphoric voice of a lengthy oral tradition, but the literal voice of a living eyewitness, reporting information at first hand (Bauckham 2006, 27). Bauckham notes that the prologue of Luke’s Gospel refers to the same priority. Interviews with eyewitnesses were recognized as the best way to obtain reliable information to be passed down (Bauckham 2006, 30).

Bauckham considers the question of whether Papias was interested in oral tradition. Drawing on the work of J. Vansina, Bauckham distinguishes between oral tradition and oral history. In oral tradition the ideas are transmitted via word of mouth for multiple generations. Oral history is collected in regard to events during the speaker’s lifetime (Bauckham 2006, 31). Papias, work, then, is oral history, not a matter of oral tradition. It is likely that some of his information was a generation removed. For instance, Papias gathered information from disciples of living elders who had known the first generation disciples. But he also gathered information from disciples of some still living first generation disciples (Bauckham 2006, 32). Much of the reason for receiving reports from secondary sources was due to Papias’ location in Hierapolis, not in the same location as the primary sources. Bauckham also observes that oral tradition depends on collective, communal stories. Papias chose not to record the collective traditions in his community but rather to seek specific, eyewitness, oral history (Bauckham 2006, 34).

Psalm 50:7-23 - Lectionary for Trinity 11

8/18/2020

8/18/20
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 Psalm for this week, Psalm 50:7-23, should make us sit up and either be relieved or very angry. From the outset it is clear that God’s people are not doing wrong by offering sacrifices. We are not told in this Psalm to stop bringing offerings or to stop celebrating rituals in historic patterns. Though much preaching and teaching will use this passage to say that, it is simply not there.

The distinction made in the Psalm is between those who make their sacrifices with an attitude of humility and dependence on the one hand, and those who reject their need for God, preferring to embrace evil on the other hand. Verse 16 says the latter don’t even have the right to speak about God’s word.

How are we to live in light of this passage? We continue in worship as it has been handed down t ous. Yet we recognize that in our worship we are not providing something God needs. We are expressing our openness to what God provides. We are thanking God for his gifts to us, even as we encourage others in the same way. We who receive from God’s provision pass the blessing on to others, rejoicing in truth rather than in wickedness.

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.

History as Training in Righteousness

8/18/2020

Tuesdays are for the Old Testament
8/18/20

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 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 78”

Augustine views the historical narrative in Psalm 78 as a way to caution the current generation against disregarding God’s blessings in the past (Augustine Psalms, loc. 331817). In this way he considers it a parable, from which people can draw comparisons to their own state (Augustine Psalms, loc. 331823). Therefore, verse one calls the people to pay attention to God’s law. Attending to God’s word, says Augustine, should create understanding to all sorts of people (Augustine Psalms, loc. 331838). Augustine goes on to observe that the command is plural. The Psalm is addressed to multiple people, perhaps as many as would hear it (Augustine Psalms, loc. 331848). So, in verse two, when the Psalmist says he will speak of things “from the beginning,” the intent is to describe God’s work with Israel from the departure from Egypt. This is when Augustine sees the Psalmist conceiving of the people as a congregation (Augustine Psalms, loc. 331884).

The speaker shifts in verse three. Augustine notes that previously God was the speaker, but now it is a man (Augustine Psalms, loc. 331889). Although the Psalm is set in time, the message, according to verse four, is for multiple generations. God’s works can be applied to the coming generations (Augustine Psalms, loc. 331904). Augustine is clear that the testimony of God and His acts brings healing and strength to those who heed it, but brings condemnation to those who would reject God (Augustine Psalms, loc. 331925). The testimony of God’s work is intended for the encouragement of the faithful, generation after generation.

Verse nine speaks of “the sons of Ephrem bending and shooting bows.” Augustine sees their being turned back in war as a sign of their inability (Augustine Psalms, loc. 331955). He bases this on the fact that the text does not say they were shooting with bows or that they were shooting arrows. Rather, he sees this as an unfavored tribe in a generation which did not trust God (Augustine Psalms, loc. 331960). From this concept, he goes on to speak of God’s favor being placed on unlikely candidates. Augustine recognizes this as an intergenerational pattern, and one from which the people of Israel should have learned (Augustine Psalms, loc. 331981). Yet they forgot God’s benefits, according to verse 10.

At issue in the Psalm is the Israelites’ questioning whether God was able to provide their needs (vv. 18-20). Augustine points out that James urges Christians to ask of God, trusting his abundant generosity (Augustine Psalms, loc. 332027). The issue of Israel’s wandering in the desert remains difficult to understand. Augustine concludes that the people feared that Godcould not sustain them in the desert. Therefore, God kept his people right there and sustained them the rest of their lives (Augustine Psalms, loc. 332032). Several verses of the Psalm describe this in detail. Again and again in history people seek God when they are afraid of his anger, when they see his judgment. Augustine sees this as different from genuinely trusting in God for eternal life (Augustine Psalms, loc. 332067). They were seeking temporal things rather than seeking God on his own terms. The Psalm describes it as loving God with the mouth, but lying to God (v. 36) (Augustine Psalms, loc. 332077).

Augustine does pursue a biblical explanation for God’s apparent forbearance. Does it come about in a random way or is there some logic behind it? In the Psalm, after the failure of the people of Israel, God takes them to a mountain and delivers holiness to them (Augustine Psalms, loc. 332105). God’s regular activity is to call sinners to repentance and bring them to His grace. The pattern is easy to see. In fact, verse 40 remarks on how often Israel has provoked God (Augustine Psalms, loc. 332116).

Augustine goes on to describe the various situations noted in the Psalm. Not all are from Exodus, for instance, “hoar-frost” (Augustine Psalms, loc. 332146). He frequently finds allegorical applications, such as the noise of frogs, the secrecy of a growth of mildew, etc. In all these things, Augustine is clear that God is working in His sovereignty to accomplish His will (Augustine Psalms, loc. 332186).

Verses 60 and following illustrate God’s willingness to come directly into His peoples’ need (Augustine Psalms, loc. 332251). At the same time, though, God allows his disobedient people to receive the reward of their sins. He is free to turn his people over to those who would bringthem trouble (Augustine Psalms, loc. 332261).

The grace of God is based on God’s choice. His people, whom he chose, disobeyed him constantly. Yet he has shown mercy on them, rescuing them again and again (Augustine Psalms, loc. 332291). This is the mercy of God, a mercy Augustine always sees pointing us toward Christ.

Genesis 4:1-15 - Lectionary for Trinity 11

8/17/2020

8/17/20
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.

After the entrance of sin into the world, it didn’t take long for the sinful nature to show itself. Our first parents have a child in Genesis 4:1, and another in verse 2. We know nothing of their upbringing. However, we do know that, as they matured, they were busy about caring for the land, with Cain growing some sort of crops and Abel caring for some livestock. We also know that they brought offerings before the Lord. We don’t really know how they knew what to do or how they could perceive this, but Cain’s offering was rejected by God while Abel’s offering was accepted. Cain’s rejection had something to do with sin and his attitude, judging from verse 7.

Rather than being moved to repentance and making an acceptable offering, Cain rose up against his brother and killed him. When confronted by God about this sin, Cain expressed that his penalty was too great to bear. He feared for his own life.

God’s response to Cain’s fear should be instructive to us. Rather than striking him down, God places a sign of protection on Cain. Though his sin is worthy of death, he lives on under the protection of God.

Likewise, in Christ, God has laid his hand of protection on all repentant sinners, no matter our guilt. Our crimes, though worthy of death, have been forgiven through Jesus’ death on our behalf. Christ, the innocent one, suffered and died so we could go free. The Christian, then, bears the mark of God’s protective hand. We are called to new life in him. The penalty was laid on another, from God’s mercy and grace.

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

Early Attempts at Biblical Chronology

8/17/2020

Mondays are for Church History
8/17/20

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.
§ 191. Julius Africanus.

Schaff identifies Julius Africanus as “the first Christian chronograph and universal historian” (Schaff 2014, loc. 22747). He lived in Emmaus, but traveled widely before his death about A.D. 240. Eusebius draws on his work extensively, particularly his “chronography, in five books,” which provides a chronological history from creation to the year 221 (Schaff 2014, loc. 22752). Using the accession of Cyrus as a known historical date, Africanus computed both backward and forward, dating creation in B.C. 5499. He takes the life of Jesus to be 31 years (Schaff 2014, loc. 22761). Weveral works are referred to or exist in fragmentary form. Africanus harmonized the genealogies in Matthew and Luke, assuming Matthew to give the natural descent of Jesus and Luke to give his legal descent (Schaff 2014, loc. 22777).

Perhaps a Late Date for the Didache?

8/14/2020

Didache and the Apostolic Synod of Antioch (part 1).” Journal of Theological Studies (40) 1939, pp. 133-146.

Telfer lays out an argument for the composition of the Didache later than about the year 130. His thesis follows. “The Didachist was a leader in the church of Antioch, and an elder contemporary of Theophilus. In his days Docetism was moribund, and Antioch had not yet felt the impact of Marcionism and Montanism” (Telfer 1939, 133). Telfer’s argument begins with the observation that the harmful effects of the Montanistic prophecy was not widely discussed in literature prior to about 180. The Didachist, however, was concerned with the erosion of standards of holiness and was calling for a return to primitive Christianity, while also identifying with rather strict asceticism. Telfer sees this developing in the third century. In fact, he even considers it to be a more serious development early in the fourth century (Telfer 1939, 134).

Telfer considers the Didache to have self-consciously spoken, drawing on Peer’s authority as the apostle to the Gentiles, addressed to Gentiles in Syria and Cilicia, “parallel with and superseding the Jerusalem encyclical of Acts XV” (Telfer 1939, 134). Because of the failure of Judaizers, the Gentile church needed to establish its own church order. For this reason, Telfer sees the author as instituting the table prayers and some other liturgical practices (Telfer 1939, 135). Telfer sees this as an example of pseudipigraphy typical of writings from the late third or early fourth centuries.

Telfer considers the Didache to be strongly dependent on the Epistle of Barnabas. He is not clear on its location of origin, but he recognizes Barnabas as being from no earlier than 130, and thinks it was in circulation for some time before inspiring the Didache (Telfer 1939, 135). This leads Telfer to conclude that the Didache could not have been composed before 140, and probably more like 170 (Telfer 1939, 136).

Barnabas as a character is not terribly important in the New Testament. It is not surprising, then, that his letter would not become immediately and widely known. However, in Antioch, the community was interested in Barnabas. They seem to have considered their church to be established based on apostolic directives, and to be ordered by writings which go beyond Scripture (Telfer 1939, 138). Church orders are first seen in Antioch. Telfer sees this as support for his thesis.

The title of the Didache, identifying the Twelve, could be misunderstood. Telfer considers the number twelve to be a later addition (Telfer 1939, 139). It is unclear exactly how Telfer considers this observation to further his thesis.

Telfer draws a sharp distinction between a Pauline emphasis on free grace and a Petrine emphasis on obedience to the Law. Because of the Two Ways material, he takes the Didache to be from the Petrine school (Telfer 1939, 139). This idea, according to Telfer, was common in Syria and Cilicia, hence the acceptance both of Barnabas and of the Didache. The ideal was to call the Gentiles back to the commands of the apostles (Telfer 1939, 140). Again, Telfer considers the Didache, particularly the Two Ways portion, to depend on Barnabas. He goes on to find numerous additional parallel expressions with Barnabas (Telfer 1939, 141-142).

Telfer makes much of the Didache’s idea that the Christian really should pursue the whole law (ch. 6). He sees this as a different law than the Mosaic Law, as it is “the law of the Lord” (Telfer 1939, 143). This, again, would be a way of rejecting the Judaizers, who would have Christians bound to Moses.

Telfer considers the rite of baptism provided, observing that it is not an actual instruction about the rite but about water and the surrounding gatherings (Telfer 1939, 143). This fits a context in which baptism itself is already familiar to the readers. Telfer does think the instructions about the water suggest a Syrian context, as the Syrians had wide access to warm baths (Telfer 1939, 144).

Finally, the Didache’s mention of the fasts of the “hypocrites” suggests to Telfer that the hypocrites are Judaizers, not merely the Jewish Christians. He draws on Galatians 2:13 for this view. Monday and Thursday were market days and not typically used as fast days except by Jews who wished to make a grand show of their piety (Telfer 1939, 145).

Though Telfer’s argument does not conclusively date the Didache, it shows that a later date is not an impossibility. He will continue his argument in a second article, to be reviewed later.