SERMONS: Angelic Forces

Angelic Forces

Text: Luke 10:17-20

I. Intro. Who are angels – puffy boys with wings on the back?

 

II. Biblical angels are messengers, guardians, and worshipers.

Messengers – Gloria, Angels told to shepherds of Nativity

Guardians – Ps. 91:11    

Worshipers – Holy, holy, holy

 

Jesus teaches the 72 who returned from the mission that we have the power over the spirits/angels. But the main reason for joy is not the ruling over them but the fact that our names are written in heaven (Luke 10:20).

Humans have a special status in the created world – angels either obey God or they follow the evil one.

Unlike them we are called to the light,

but being born into the world possessed by the original sin, we disobey God.  

 

III. Take away.

Therefore, our obedience is a result of the work of the Holy Spirit

Given at the Baptism,

Nurtured during worship, and

Sealed for the Heavens

In this new obedience we can learn from angels how to:

Worship – vigorously and gloriously, 

Guard the sanctity of the Church by maintaining the discipline, and

Deliver the message of salvation to those who did not meet Jesus yet, like the shepherds on the night watch who went to see the Baby of Bethlehem, the savior of the World.

ACTS: Uprising in Thessalonica

Uprising in Thessalonica  

The Passage: Acts 17:1-15

Structure:

a. 17:1, synagogue

 b. 17:2-4, discussion of the Scriptures

  c. 17:5-8, worthless men at public square

   d. 17:9-10a, Brothers sent them to Berea

a’. 17:10b, synagogue

 b’. 17:11-12, examination of Scriptures

  c’. 17:13, steering up the crowds

   d’. 17:14-15, brothers send him to seacoast.

  

Historical and geographical context: There is a need for two chronological comments:

First, in this one story we see that St. Paul escapes twice (to Berea and to Athens). Sometimes escape is the only way out – no shame in escape in the face of danger for life.

Second, we already saw in the previous passages how Luke introduces characters which will be important later. We read that Paul circumcises Timothy in Lystra (16:2). Luke notes that “Paul wanted Timothy to accompany them” (16:3). Turns out, Timothy was accompanying Paul and Silas (17:14). Which means that he witnessed Macedonian call, travels across the sea, Paul and Silas being imprisoned, realized, and baptizing Philippian jailer. Now he is with Paul and Silas in Thessalonica and Berea. 

Theology:

We always need to remember that one, holy, Christian (lit. world-wide), and apostolic church grew out of OT community of believers: Abraham, Isaac, Jacob, Moses, David etc. (Heb. 11 – cloud of witnesses). Their way of life was based on institutions and regulations of Torah (5 Books of Moses). Sabbatical worship was an integral part of their religious life. Therefore, we should not be surprised to see it as a regular practice of the apostles, Peter and Paul etc.

Paul – preaching in the diaspora – adjusts (not changes) the message. Peter, preaching in Jerusalem, regularly reminds the authorities: “Jesus whom YOU crucified.” Paul rephrases this into “Jesus, whom I proclaim to you, is the Christ.” It doesn’t change the substance (cp. 1 Cor. 1:23) but shows us how we can be sensitive to ministry contest.   

Going back to OT background of the Church. Paul reasons with Thessalonica Jews about suffering of Messiah, His death and resurrection (17:3). Not surprising. What is surprising to us is he did it reading the [Old Testament] Scriptures, constantly pointing to Jesus, both in Thessalonica and Berea (17:11). One more reminder for two valid points: (1) Bible should be read in unity (from Genesis to Revelation). (2) Bible should be read Christologically (1 Cor. 10:11; 2 Cor. 1:20). 

Noteworthy fact – it was not the theology of Paul that triggered the uprising in Thessalonica. Suffering, death, and resurrection of Messiah/Christ – these concepts were not foreign to synagogal community. The trigger was the conversion of many devout Greek – both men and women (in both cities).

Court of Jesus vs. court of Peter vs. court of Paul – worthless people, false accusation, another king (John 19:11?). Also, chasing Paul down from Thessalonica to Berea – apparently, there was an interconnectedness of the synagogues, some kind of synodical network.

The attempted accusations (17:6-8) against Paul and his companions and brothers in faith were simultaneously right and wrong. They did not preach a rebellious sermon that would lead to uprising against Ceasar. Nowhere in the New Testament do we see an example of that. On the contrary – Paul teaches a prayerful dedication toward the authorities God in His infinite wisdom placed over the believers (Rom. 13:2; 1 Tim. 2:1-2). At the same time, he and all the apostles would recognize Jesus as the King of kings and the LORD of lords. Why the idea of The King was so important to the Jews? YHWH was the King of Israel. Paul could’ve used following messianic psalms to prove the Jesus is the King – Ps. 2; 24:8; 99:1-5. Also, it was rejection of Jesus as the king that led to crucifixion (John 19:15-16). To sum up, they – accusers – bring up charges that are phrased “right,” but construed in a misleading way to remove Paul as a contester of influence among the Gentiles.

ACTS: Paul and Silas in Prison

Paul and Silas in Prison

The Passage: Acts 16:11-40

Structure:

a. 16:11-15, Lydia is introduced.

 b. 16:16-18, I command you to come out

  c. 16:19-24, thrown into prison and ordered to keep the guard

   d. 16:25-27, Midnight event

    e. 16:28, words of Paul

     f. 16:29-30, what should I do to be saved?

    e’. 16:31-32, words of Paul

   d’. 16:33-34, an hour of the night

  c’. 16:35-36, Release those men

 b’. 16:37-39, led them out and asked to leave the city

a’. 16:40, They went to Lydia’s house   

Historical and geographical context:

Apart from St. Paul’s “travel”/prison escort to Rome, his missionary work covered three main areas: Asia minor (modern Turkey) with Cyprus, Macedonia (modern north Greece), and Achaia (modern south Greece – Athens, Corinth, etc.). He begins his witness in somewhat familiar area, Cyprus and Asia minor – people speak same dialect and have similar customs. But now we are on the other side of the Aegean Sea – Macedonia. It is the homeland for Alexander the Great and his father Philip II who defeated the alliance of city-states led by Athens in the battle of Chaeronea (338 BC). This resulted in unification of Greece, thou we’ll see the snobs of Athens acting up.    

Theology:

The meeting with Lydia “governs” the passage (see the structure, a and a’). Jesus said: “as my Father sent me – I am sending you” (John 20:21). We already seen how apostles repeat the patterns of Jesus, adjusting it for a particular situation. There is “Good/bad Friday” paradigm (ch. 5). Here, we see a gentile woman, Paul meets her by the water, talks to her, and she is converted – should sound familiar, John 4(!).

Inside of her story there is a theme that will be picked up and developed by the jailer narrative. She is the one who listens, but her household is baptized (!). She makes the decision for everyone. Same as parents for the children entrusted to them now. Same as jailer – vv. 31-34, the whole family is baptized. A valuable passage in discussion of “decision theology”.  

There is at least one more point of comparison between earthly ministry of Jesus and missionary journeys of St. Paul – their rejection of a witness by demons or possessed entities. In case of Jesus see Mk. 1:21-28. Here we have a girl. Later both St. Paul and St. John will teach on distinguishing of the spirits (cp. 1 Tim. 4:1-2; 1 John 4:1-4)  

It is noteworthy that the main “action” happened at midnight (v. 25). This adds to the list of midnight turning point events: Passover (Ex. 11:4), Samson carries the city gates of Gaza (Judg. 16:3), king Artaxerxes reads the memorial book (Esth. 6:1), birth of Jesus (Lk. 2:8), dialog with Nicodemus (John 3:1-2), the Last Supper (John 13:26-30). We see how step by step the important events in the biblical history turn from the nighttime into the day, as it was promised (Mal. 4:1-2).      

Other themes:

Reading the passage, it is hard to avoid a sense of mystery in Pauline relationship with the authorities. On the one hand, he allows the magistrates to beat him (and Silas) with rods being a Roman citizen (v. 22). Why did he not use his Roman citizenship card immediately? Did he forget? Did he leave his Roman passport in his luggage when was delayed in the previous airport? Ok, the last one is more a fun argument.

On the other hand, Paul and Silas demanded that the magistrates would apologize – it doesn’t look like “humility”. St. Paul used the same legal grounds to protect himself in a few other cases, see lesson 42 (Acts 22:28). At the end – the citizenship is the reason for his trip to Rome for a trial before Ceasar (lesson 45, Acts 25:12). Where is the dividing line when we should rely on the help from above and a permissible usage of governmental structures God Himself placed for the order of society? (cp. Rom 13:1-7 vs. Acts 4:18-20). 

 

Romans: St. Paul owes to Everyone

St. Paul owes to Everyone  

Passage: Rom. 1:13-17

Structure:

a. 1:13a, I intended to come to you

a’. 1:13b, to reap some harvest among you

  b. 1:14, I owe to Greeks and barbarians

    c. 1:15, I am eager to preach the Gospel

    c’. 1:16a, Gospel is the power of salvation

  b’. 1:16b, to Jew first, also to the Greeks

d. Righteousness of God

d’. Righteous shall live by faith   

Important terms:

Harvest (lit. fruit) – might be a misleading term, for it can create a notion of a fundraising campaign. If we would have word “fruit” in place that leads a reader to better understanding of St. Paul’s purpose: “he is thinking primarily about gaining new converts to faith.” (Middendorf, Romans 1-8, p.81).  

Righteousness is a very complicated term in the Bible. Basically, this single word can be “blamed” for the Reformation. The main difficulty for a good understanding is the “attribution” – is it an act/actions of man or of God?

Jews, Gentiles, Greeks and barbarians. It is vital to set this terminology straight – Jews and Greeks (v. 16) is a description of two parties within the Church of the First century in the boundaries of the Roman empire (those who were born into a community of believers and those who converted to faith). Yet, the apostle recognizes that there is a deeper division among the nations, beyond the usage of Greek as their prime official language – Greeks/Roman citizens and barbarians (very not PC term, seriously). Together they would comprise the Gentiles – in Hebrew goyim.        

Commentary:     

The paragraph has a very Pauline beginning – “I don’t want you to be unaware, brothers” (1 Cor. 10:1, 12:1-2; 2 Cor. 1:8; 1 Thes. 4:13).

St. Paul wants to come to Rome and see the members of the church face to face – as we talked in the previous lesson – but was prevented. Prevented by what or who? St. Luke records that the life of the apostle was under a close guideship of the Holy Spirit (Acts 16:6). Is it the same reasoning here? Or he simply had a scheduling conflict? I don’t think it has to be either-or verbiage. He could’ve been busy with ministering to other congregations, another trouble he got himself into, or anything else, while noticing the Holy Spirit is behind these preventive actions.

He wants to preach the Gospel in Rome. There can be two underlining reasons for it. Rome has a congregation, and Paul wants to see his friends and gain more people for salvation. At the same time, seeing the imperial capital as a center of the outreach can help us to appreciate St. Paul’s example of strategic thinking. Out of Rome the power of salvation can outflow to the ends of the earth (Acts 1:8).

The fact that Paul refers to Habakkuk is important. As a [former, we’ll talk about it discussing 5:8] Pharisee, he operates not only in the confinement of Torah (5 Books of Moses) [like a Sadducee would] but uses the Scripture as a whole. Later, he will build up “a case for righteousness” based on Abraham’s example (4:3). Here he introduces himself as a pastor and a theologian with “Pharisean” tool bag.                   

Book of Concord: 

1:16 – AC XXVIII:8-9, On Church Authority, the blessing of salvation can reach us only by the ministry of the Gospel through proclamation of the Word and administering the Sacraments. For it is “the power of God for salvation.”

1:17 – FC, Epitome, III:10, discussing the justification and saved through faith alone in Christ.

Hymnal:

LSB 555 – Salvation unto Us has Come

LSB 586 – Preach You the Word

SERMONS: How Tongue Works

 How Tongue Works

Texts: James 3:13-4:10                           Mark 9:30-37

I. Intro – Overview of the Series

Faith reflected in Deeds (let’s make it TC).

Deeds should be supported with the Speech.

 

II. St. James on wisdom.

The prime exhibition of wisdom is relationship with others.

St. James identifies two types of “wisdom” – heavenly and earthly.

The earthly is not “street smarts” – it is ambitious attempt to do it “my way”

It is no different from what the disciples went through – Mark 9:34, who is the greatest?

Jesus shows them the one who is growing – a child.

A child in faith who is meek (James 3:13), drawn to God, pure in heart, and humble before the Lord (James 4:8, 10).    

 

III. Take away.

I will leave you with an option.

Recently, the Board of Elders ran stats research for the last three post-covid years. With 5 to 10 people leaving Zion to Glory, with some families moving out of the state for a variety of reasons, we have a stable attendance. What does it mean? It means that so far God trusts us with new people…

Here is the option: 

are we going to treat our church as a dysfunctional family, 

or a family based on His love extending from the Cross forgiving each other and helping in the paths of maturation.

ROMANS: ALL Y'ALL

 Studies in Romans: ALL Y'ALL  

Passage: Rom. 1:8-12

Structure:

a. 1:8, I thank God that your faith is proclaimed in all the world

  b. 1:9, praying without ceasing mentioning you

  b’. 1:10, I pray that I may come to you

a’. 1:11-12, we may be mutually encouraged, you and me 

Important terms:

Faith is a complicated and very loaded word in the Bible. On one hand faith needs an object of faith or believes and, therefore, can be treated as a concept or a set of statements/propositions (cp. our Creed: I believe…). ON the other hand, the Epistle of James says that faith without works is dead (James 2:17,19). Also, author of Hebrews says that faith is not only an acknowledgement of God [as an idea], but an expectation of relationship (Heb.11:6). Also, if we assume the later date of writing (see Introduction), the apostle, most likely, addressed the Romans after the Nero’s attack on Christians. Therefore, faith in the letter should also assume faithfulness to LORD – reflection of their faith. That’s what St. Paul could’ve meant when he mentions that their faith is proclaimed in all the world – burning of Rome was an impactful event for Christian community of the empire.          

When St. Paul speaks of the world, he uses this word in four different, but not excluded meanings. The world as it is created by God. That’s what he and St. John refer to in the context of forgiveness and reconciliation (2 Cor. 5:18-19; 1 John 2:1-2). Second, being a Jew, the apostle might refer to the world of Jewish settlement – being in the world. This would include Mediterranean territories and further into the East – Persia etc. Third, the world can be understood as a Roman empire. Similar to a statement of Jesus who sends His disciples to the ends of the earth (Acts 1:8). The last but not least is the meaning of this world as an opposition to the world to come. He uses this in Rom. 12:2.      

Prayer is a “conversation with God,” but in the words of the apostle it means an “organized” or liturgical prayer (cp. Phil. 4:6-7).

By the end of our passage, we see a Spiritual gift. In the Book of Acts of the Apostles there is the gift of the Holy Spirit – salvation (Acts 2:38-39). Toward the end of Romans (12:3-8) and in 1 Corinthians (12-14) St. Paul talks about a variety of spiritual gifts or gifts of grace. Here he means a very specific thing – a gift of fellowship that God gives us for mutual encouragement (1:12).    

Commentary: It is very interesting to see how St. Paul asks God to be his witness. Maybe because at this point of his life he has no one to rely upon. Or because he appeals to the highest authority – God Himself. In a sense he exhibits a godly habit, being in Christ, who swore by Himself (cp. Gen. 22:16).    

Gospel – is a message of good news; both for the [repenting] sinners, and a comfort to believers (cp. John 20:30-31). Obviously, Paul writes to the believers, calling them “brothers.” He will use the word throughout the Epistle applying both meanings. For example, Rom. 1:16 talks about the Gospel as a power of God for salvation. Yet, here he means it in the second way – support and comfort of believers through mutual encouragement.     

Importance of mutual encouragement. God made us as social beings because we are patterned in His image and likeness. God is three in one, and we need each other: to correct if needed (Pr. 27:17; Mt. 18:15-18) or to encourage (cp. Heb. 10:24-25). The word for encouragement is related to comfort/help provided to us by the Holy Spirit (cp. John 14:26; 15:26; 16:7-10).     

Book of Concord: 1:12 – Smalcald Articles IV. Luther lists the ways how Gospel comes to us: preaching of the Gospel, Baptism, Sacrament of the Altar, Office of the Keys (Confession and Absolution), and mutual conversation. That’s where Luther refers to our passage.   

Hymnal:

LSB 649 – Blest Be the Tie that Binds.

LSB 651 – I Love Your Kingdom, Lord.

FAITH and TONGUE

Sermon on James: Faith and Tongue

the video is here (go to 29:20).

Texts: James 3:1-12

Mark 9:14-29

I. Intro – Rubik’s cube example. right color, right place on a surface, right place on in the cube. 

Like word: What? When? To whom?

 

II. St. James on tongue.

The rule of tongue – teachers first, but also everyone. James shifts really fast into “us” and “we all”.

Tongue twisters – not a set of educational phrases but a use of tongue for blessing of God and cursing the people (images of God) at the same time (James 3:10).

            Shakespeare, The Taming of the Shrew

Petruchio: Come, come, you wasp, i’faith you are too angry.
Katherine: If I be waspish, best beware my sting.
Petruchio: My remedy is then to pluck it out.
Katherine: Ay, if the fool could find where it lies.
Petruchio: Who knows not where a wasp does wear his sting? In his tail.
Katherine: In his tongue.
Petruchio: Whose tongue?
Katherine: Yours, if you talk of tales, and so farewell.
Petruchio: What, with my tongue in your tail?
(II.i.207–214)

            Mark 9 – foaming mouth (v. 20) – we are like a poor boy who was overcome by the evil spirit. Then father, friends, disciples of Jesus could not help – nothing could be done but to invite Jesus.

Coming to the Lord’s Supper we take Jesus Himself to our mouth and He touches our tongues, healing our speech.  

 

III. Take away.

The boy was saved by Jesus who teaches that these problems can be combated by the prayer. Not many-many-many words, but a set of Biblical passage that we speak to invoke the presence of God in our lives. The Liturgy teaches us how to use tongue.

Confessing Almighty Father who sent

His Son – for His sake we have the forgiveness and now

Guided by the Holy Spirit we can learn and grow in our godly usage of tongue 

LAND of the LIVING

Psalm 116:1-8

The psalm as a whole has three parts:

(1) Verses 1 through 9 beginning with “I loved for/because the LORD will hear to the voice of my pleas”  

(2) Verses 10 through 15 beginning with “I believed for/because [usually translated as therefore] I will speak”

(3) Verses 16 through 19 beginning with “I beseech o LORD; I am your servant/slave”  

What is very interesting is verse 9: I will walk before the LORD in the lands (!) of the living [ones]. Most of the translations – KJV/AV, NKJV, ESV – translates this verse with a single form of the word land, while the Hebrew text clearly states be-artsoth. The -oth is the ending for feminine plural form. This reading leads to a “3D” interpretation. First, the author of the psalm will walk through the land of Israel – reason being the LORD supports him. He – the author – can be a witness of Lord’s support, provision, and defense of the faithful one.

Second, he will go to the lands of other nations – as a representative or – as St. Paul puts it – an ambassador of the LORD (cp. 2 Cor. 5:20-21). His walk through their lands will turn them into the land of the living as they will begin to worship YHWH – the Living one!

Third, the ultimate “land of the living” is – for sure – the new heaven and new land (usually translated as new earth, but the Hebrew word is the same – erets, cp. Is. 65:17). The new creation made of new heavens and new earth is ruled by the Lion of Judah who looks like the Lamb of God (Rev. 5:5-6). The One who sacrificed Himself for the reconciliation of the world with God, has a ruling authority over the world. Therefore, this eschatological reading should be included in the polyphony of interpretations.

SDG! 

ROMANS: GREETINGS

 GREETINGS

Passage: Rom. 1:1-7

Structure:

A. 1:1, Paul, a servant of Christ Jesus called to be an apostle

  B. 1:2-4, Son of God… Jesus Christ

A’. 1:5-6, Through whom we received grace and apostleship

  B’, 1:7, grace and peace from God our Father and the Lord Jesus Christ

Important terms:

Paul – we know that his “birthname” was Saul (Acts 7:58), like the first king of Israel. Yet, at some point, he adopted the name/title Paul (Acts 13:1 to 13:13). Paul means “a little one.”    

Servant – the better translation is “slave.” Lit. “owned body and soul.” The term is used often for the dedicated personalities serving God (Moses – Josh. 1:2; Samuel – 1 Sam. 3:9-10; David – 2 Sam. 3:18; 7:5,8).    

Called – two important things to note: (1) Paul is called, not “became.” It is Jesus Christ who calls to the ministry or in apostleship. (2) The word “called” is related to the word “church” – those who are called out.    

Name is proclaimed among the nation for salvation (cp. 4:12). Jesus is the name that God presents Himself to the world (John 17: 6,11-12).

Grace is a gift (3:24), used in Romans 24 times.  

Peace – a part of a regular Jewish greeting – Peace be with you, Shalom aleichem. Paul successfully combines the grace from God that results in peace among the people.  

Commentary:

Gospel was promised beforehand by His prophets in the Holy Scriptures. This means that the OT is a great witness for the Gospel. It is an important skill to able explain life, ministry, death, and resurrection of Jesus Christ.   

Gospel was declared to be [the person of] the Son of God. Therefore, according to Paul the Gospel is not a set of propositions or theological statements, but the person of Jesus Christ. The main prove of the Gospel is His resurrection from the dead – victory over death that Adam brought into the world (5:12-14).    

In his discussion of the Son of God Paul sets juxtaposition of son of David and all nations. David was a king of Israel. Yet, it is through him God made a covenant promising that the God’s anointed will sit on the throne forever (2 Sam. 7). This Messianic King will be a blessing to all of the nations for the promise goes back to Abraham (Gen. 12:1-3).

Book of Concord:

1:3 – FC, SD VIII:37, in discussion of distinctive features of the person and the nature of Christ.

1:4 – FC, SD VIII:85, quoting Luther’s Treatise on the Last Words of David (LW 15:293-294), authors of the Formula of Concord reiterate the importance of identification of the human nature of Christ (not losing from sight His divine nature from the eternity). 

JAMES: FAITH and WORKS

Faith and Works

(recording on YouTube [beginning 31:00]: https://www.youtube.com/live/E2CkpYqBJHI )

 Texts: James 2:1-10, 14-18 and Mark 7:31-37

I. Intro – we have three weeks of Epistle readings from the Letter of James.

Dr. Luther on the Letter of James – is it really “a straw epistle”?

Look at Luther Works v. 35, page 395: "I praise it [the Letter of James] and consider it a good book, because it sets up no doctrines of men but vigorously promulgates the law of God." 

Read it in the context of James 2:10!

 

II. Let’s cut to the chase – James 2:18

How do faith and works relate to each other?

It’s not what was first a chicken or an egg question –

it is more of a match or gas valve illustration.

Lutheran teaching – Augsburg Confession (AC) IV: Justification and

AC VI: New Obedience. 

 

III. Take away

What is a proper bridge between inner faith and external works – prayer

Mark 7:31-37 – God gives an ability to hear right and speak plainly.

First: our faith is reflected in the acknowledgement that God exists, Jesus is the Way, and Holy Spirit is your Comforter

Then (!) we have four types of prayer – connecting faith to works  

1. Confession of sins – reconciliation 

2. Praise or Glorification – evangelism

3. Petitioning – acts of mercy

4. Thanksgiving – sharing    

VISION of MACEDONIA

Vision of Macedonia  

The Passage: Acts 16:6-10

Structure:

a. 16:6-8, Holy Spirit prevents preaching in Asia [Minor]

  b. 16:9, Vision of Macedonia

a’. 16:10, God call to proclaim the Good News   

Historical and geographical context: The second missionary journey began straight after Jerusalem council. Paul and Silas (not Barnabas) visit the cities of South Galatia (Debre, Lystra, and Iconium, end of the last lesson). Then they go to Phrygia (center/in-land part of modern Turkey). Luke has an interesting remark that they were prevented to “speak the Word” (see below). They also attempted to go to Bithynia – northern territories of Asia Minor. The Spirit prevented them from going there too. Interesting fact, later Nicaea (city in Bithynia) will gain its fame for hosting the First and the Seventh Ecumenical Councils.    

Getting the vision they move to Troas – a city on the West coast of Mysia to take a boat to Macedonia (Northeast part of modern Greece).   

Theology:

The Holy Spirit prevents them from speaking the Word (Logos). There are two ways to understand this phrase. First, as ESV suggests, the Holy Spirit prevented them from speaking the Word in the areas of Phrygia and Galatia. Theoretically, it is possible to read it this way, but then vv. 1-5 do not make sense – Debre, Lystra, and Iconium are important cities of those territories. Second, they went through Phrygia and Galatia – visiting the congregations established during the previous deployment. Where should they go next? First option: thought mainland of Asia Minor: Ephesus, Smyrna, Sardis, Thyatira, Pergamos etc. – see Lenski, Acts, p. 644. (Yet, Lenski doesn’t make a connection with Churches of Revelation, cp. 2 – 3).       

Driven by a night vision (dream). The question of Pauline visions is discussed below (Other themes). Here we need to touch on the general understanding of the dreams and visions in the Bible. Abram had dreams (Gen. 15:12), Jacob had dreams (Gen. 28:10-17), Joseph [the patriarch] had dreams (Gen. 37:5-11). Elihu teaches about dreams (Job 33:14-28). Joseph had dreams (Mt. 1:18-21; Mt. 2:13-15). So, it should not surprise a Biblical student that in the rare cases God reaches to godly people. When the Word was incomplete – God used many means to deliver His will to His servants. Nowadays, we have Scripture – holy, written, inerrant, and complete Word of God. It is possible to apply Elihu’s matrix to Pauline experience – Holy Spirit told them twice (forbidding to go through Asia Minor and Bithynia), then and only then Paul sees a dream.      

Verse 10 ends with the decision “to evangelize them”, where evangelize is a verb. ESV uses “to preach the gospel.” What’s the difference? Insertion of the verb “to preach” assumes that it can be done only by saying (writing) something – usage of the verbal methods only. Yet, the Bible doesn’t limit the evangelism to preaching, blogging, or sharing Bible tracts. Bible speaks of wholistic attitude toward Evangelism – how one hears the Word, what one says and how it’s done, and – very important – how the message that was preached relates to one’s personal daily life (are there any double standards?).   

Other themes:

Was St. Paul a visionary or a dogmatision? The short answer is “yes.” But it needs further explanation. On one hand, he left us with 14 letters (Hebrews included). These letters are full of dogmas/teaching and settings for the moral boundaries for Christian conduct. Most of the times he based this teaching on the OT Scriptures read by NT eyes – through the lenses of the Incarnation of Christ and embodiment of the Body of Christ in the Church.

On the other hand, he is very sensitive to the movement of the Holy Spirit (see examples in Acts and passages like 2 Cor. 12:1-10). With the closing of the Biblical canon, we operate in a bit different world. We have the fullness of the Word of God – therefore, we need to be way more careful with the visions and test them over the Scriptural testimonies and the opinion of mature brothers and sisters (both of present of the past), inviting the Church into the conversation.    

LABORING for CHRIST!

Laboring for Christ!                 Newsletter - September 2024 

The month of September begins with Labor Day weekend. The very first Monday of the month is a national holiday. It has an interesting history in its separation from the old May 1^st  celebration. While May Day had more of a political flavor (honoring socialist and anarchist roots on the regulation of work hours and such), Labor Day was designed to honor and celebrate laborers by giving  an additional opportunity for family time to those working hard to provide for their loved ones.      

This is exactly the position Dr. Martin Luther holds in his discussion “Work as a vocation.” He divided the Table of Duties in his Small Catechism into four main sections: Church (Bishops/pastors and hearers); Civil realm (governments and citizens); Family (Husband and Wives; Parents and Children); and last but not least a vocation (workers and employers/supervisors) (SC, section 3).

For Martin Luther, a godly baker was as important a part of the Kingdom of God as a faithful pastor. Unlike the teaching that dominated the church of his day which elevated the priesthood and monastic lifestyle over the people with their regular lives, Dr. Luther had a great respect for the laborers of his congregation; perhaps because he came from the family of a hardworking and successful man, Hans Luder, and he knew firsthand the value of earned coins. Or maybe because he had studied the Scripture so earnestly and learned that work is not a part of the curse of the Garden, but a blessing that God provided for Adam even before the Fall (Gen. 2:15). After the Fall, the work was not as joyful and productive (Gen. 3:17-19).  

Till the Day of His glorious return, we are occupied by work activities. The world makes a huge difference between owning a successful company and the simple routine of a housewife. Yet, the Biblical view of each of them is measured by the condition of the hear. Giving your all to a vocation might be a way of bringing glory to God. Even the sobering words of Ecclesiastes teaches us that though life can seem meaningless, there is nothing better than that a man should rejoice in his work, for that is his lot (Eccl. 3:22).   

It is also worth noting that the root of the word for “work” and “labor” in the Bible is the same as “worship.” Don’t get me wrong, by no means am I going to teach that we are working out our salvation, or a time of worship is heavy labor or a burden. None of that.  Yet, the Bible teaches a parallel between our devout life of prayer and thanksgiving to God with the dutiful fulfillment of our labor responsibilities. St. Paul teaches us in the Letter to Colossians (3:23): Whatever you do, work heartily, as for the LORD and not for men, knowing that from the LORD you will receive the inheritance as your reward. You are serving the Lord Christ. May He be glorified through the toils of our daily life!