Bible-Based Reformation Movement

Bible-based Reformation Movement

Every October we remember the act of Dr. Martin Luther that we recognize in our calendars as Reformation Day. On October 31, 1517 Luther nailed it! He posted an invitation to discuss his 95 Theses – Biblical assessment of the Indulgences. The practice of Indulgences is not as widespread anymore, therefore I don't have a serious reason to address it. What is more important is to appreciate his approach, assessing everything through the Biblical lens.

Luther was a good theologian. He knew the Scriptures (including the languages), was well-versed in the Ancient philosophers, Church history, and he had a great pastoral heart. Of all these sources of knowledge, Luther concluded that the Bible is the most solid and secure foundation.

We might ask, why? Philosophers contradict each other, and different schools have different worldviews. St. Paul had to address it on Mars' Hill (Acts 17: 16-34). History—even within the church—is full of examples of curious decisions. And the heart, left to itself, is open to extravagant ideas.

There are people who believe that God talks to them outside of the Word and the Sacraments: “God told me to this,” or “God told me to do that.” Luther called such people “enthusiasts”, a dangerous movement for any church body. That's why when people say “God told me,” the next thing I need to hear is a quote with a reference: What Book of the Bible? What chapter? What verse? Otherwise, it's just an opinion.

Like a swimmer jumps from a diving platform to gain a good start, Luther found his foundation in the comforting and encouraging words of the Bible. He had a deep knowledge of Hebrew and Greek, lectured on different Scriptural Books, and provided his own translations of Biblical passages. This work eventually resulted in a translation of the whole Bible into German.

Be it the mass, Church traditions, relics, or new spiritual movements, every assessment he made was grounded in the Bible. He did not simply select random proof texts taken out of context. Instead, he searched diligently for the passages that would deliver the gracious and instructive application of God’s love in our Lord Jesus Christ to suit each particular situation.

Luther did not want to abolish something just for the sake of novelty. If a practice did not contradict the Bible, it should be retained. That is why our confessions state “we retain the mass” (Augsburg Confession, Article XXIV). On the other hand, Luther was firmly for rejected all weird and unbiblical practices.

A famous quote attributed to Dr. Luther says: “If we collected all the splinters said to come from the Cross of Christ, we could build new Noah's Ark.” Luther’s conscience was framed by the words of the Holy Scriptures.

The issues have changed, but this method stands true even today. We may no longer deal with Indulgences, but the human heart still indulges itself with challenges only Christ can deliver it from.

So, to go into the future, we need to return to Scripture and look for the Biblical Christ revealed there: that Jesus who was predicted in the Law of Moses and the Prophets; that Jesus for whom the poets of the Old Testament sang their psalms; that Jesus of the Epistles of Paul, and Peter, and James, John, and Jude; that Jesus we find in the four Gospels.

Only by putting together what all 66 books of the Bible say about God’s gracious act of redemption, are we able to appreciate His exhibition of love in Christ Jesus. And we are called not only appreciate that love, but to apply His grace in our lives. We should look at the cultural phenomena of out days through the lens of the sacred pages of the Bible, just as Dr. Martin Luther did. 

REFORMATION LIFE

Reformation of life

Dear brothers and sisters!

October comes very suddenly. We just had a spike in the temperature – a September heat wave. WOW week at Cal Poly passed, and then, to our surprise, October comes. Usually, it gets more obvious with toy pumpkins and other decorations on display at the stores. Every store tries to outdo the next in pushing merchandise related to the feast at the very end of October. And if you walk into a store and ask about the feast, you won’t get the answer that I prefer. Almost everything that is sold, one way or another, is related to death, while our heritage encourages us to concentrate on life.      

Dr. Martin Luther was thinking about the lives of his parishioners when he nailed the invitation for a discussion of his 95 theses to the Wittenberg church door. He knew that the church would be full that night, for the people used to come for the All the Saint’s Day Eve service. The posting of the 95 theses was not an exhibition of his pride – he was already a doctor of the Church, and his income did not depend on it. Also, it was not an attempt to present something controversial for the sake of intellectual discussion – some kind of brain teaser. It was genuine care for the lives on earth, and most importantly for the eternal destiny of his flock. Men and Women, families with and without children, rich and poor, German and non-German alike, clergy, monks, laity, etc.

Eternal lives were at stake – for the TRUTH will make you free, the truth which is found in the Word of God (John 8:32). “God’s Word forever shall abide,” a line in his most favorite hymn (LSB 657:4). For what will set your mind at ease? Government? Rulers come and go – good ones and the bad ones. The beloved Saxony of little Martin no longer exists, it’s Germany now. There used to be 13 original colonies of the British Empire, and now we live in the United States of America. There is no earthly power or authority – government, money, or army – that can survive the ultimate test of time. Yet, the Word of the LORD endures forever (1 Pet. 2:24-25).

This Word purifies the hearts, pointing to the remnant of sin in our lives, leading to confession, comforting with Words of forgiveness for Christ’s sake, and leading us to the path of maturation (2 Tim. 3:16). This purification of hearts combined leads to the purification of the Church. The Church of Luther’s times needed to be purged, the churches of the West need cleansing now. That is why every year on October 31, celebrating the Reformation Day, we gladly remember a humble attempt to turn people’s attention to the promises of the Gospel. The Gospel that soothes the soul, the Gospel that helps to fight overwhelming anxiety, the Gospel that shuts down any accusation toward the ones who want to live in peace with God the Father, Son, and the Holy Spirit. 

Jesus loves me - this I know... How do I know?

Recently, I was introduced to a video of CSL prof stating that "Jesus loves me - this I know, for the Bible tells me so" is a theologically BAD song. I was surprised, to say politely (and in accordance with SC VIII commandment). A few seconds earlier he tried to rant a person who tries to look for the will of God in his or her life by reading the Bible (couldn't come up with a decent example - had to make a really dumb one on the spot). So, really, if it is not the Bible, HOW do I know that Jesus loves me?     

There are many things that can be said here. 

First, I became a believer because I was studying the Scriptures. To be honest, I had no intent to become a Christian, let alone a Lutheran or a Lutheran pastor. But, it is the Scriptural message - about God the Creator, Jesus who died in the Cross, everything, especially in comparison with other texts that I read at the same time - Nietzsche, Schopenhauer, Quran, Bhagavat-Gita... Only Bible talked about God who gave Himself up to solve OUR problem. 

Second, Dr. Martin Luther was introduced to Jesus way before he became a monk or a Dr. He was baptized, was a regular church-goer. Yet, the image of Jesus was - to say the least - distorted. He was known only as the One who is coming on the Last Day to judge both the living and the dead. It was a wrestle with Romans 1:16-17 that brought peace to his heart - why? Because Bible told him that Jesus's righteousness is not a righteousness of achievements but an imputed one. To translate it from theological jargon to "normal English": from then on he knew that Jesus loves him - why? For the Bible told him so! That's why he spent his time in Wartburg castle translating the Bible into German!! 

Third, I come from a church body that was heavily persecuted during Stalin's reign in the USSR. When people were deported to the exile, some of the godly church members would be charged taking care of an altar Bible. I do not have a picture on hand but it looked something like this one - in comparison with my personal pocket Bible that I use for devotional readings wherever I go. Just think about it, a family was given a limit of kilograms (pounds) of goods they are allowed to take into exile. Instead of taking clothing, house items, or even food, they would take a heavy old-printed Holy Scripture. According to this prof it was a foolish act of Bibleolatry - worshiping the Bible. They all know who Jesus is, that should've been sufficient. Yet, they made their choice - taking God's Word with them to exile to support and maintain their faith in biblical Jesus.

In addition: here is Zion's service with a sermon partially devoted to the topic at hand (you find sermon at 33:30)

https://www.youtube.com/watch?v=OES5WPm-oQY&t=2176s  

Also, here is a helpful discussion of the topic by pastors Brian Wolfmueller and Andrew Packer:

https://www.youtube.com/watch?v=rRIL2WTG8Hs  

To conclude, Jesus loves me - this I know... Why? 
For the Bible tells me so!                

Blessings!   

Letter of St. Paul to Ephesians

 

Letter of St. Paul to Ephesus  

Title: Paul came to Ephesus at least twice: during his second and third missionary journeys. First time it was a very short visit to the local synagogue (Acts 18:19-21), but the second visit resulted in the founding of the local congregation, riot of the Jews, and near miraculous release (Acts 19).    

Date of writing: Based on the fact that St. Paul wrote a few times about chains (3:1; 4:1; 6:20), it is safe to assume that the letter is written either during his “trip to Rome, or at Rome. Also, he had a demonic/cultic attack during his second visit to Ephesus than anywhere else. No wonder, he writes to THEM about spiritual warfare. Therefore, it should be dated around 60 AD.

Structure:

a. 1:1-2, Greetings

  b. 1:3-14, spiritual blessings

    c. three aspects of unity

God in Christ	Christ in Church	Among the members
1:15-23, “mystery” of God in Christ	3, Mystery of Gospel	5:22-33, wives and husbands (mystery 5:32)
2:1-10, by grace	4, Unity in the Body of Christ	6:1-4, children and parents
2:11-22, One in Christ	5:1-21, walk in love	6:5-9, servants and masters

  b’. 6:10-20, spiritual warfare

a’. 6:21-24, Final greetings

Main themes:

Spiritual blessing

Submission in Christ

Salvation by grace

Spiritual warfare

Main Characters:

Paul, Tychicus (Acts 20:4).

Reflection in other parts of the Bible: 4:11 is the layout of ministerial functions of the church parallel to the orders of the priests and Levites of the tabernacle and the Temple.

5:1-2 refers to fragrant offering and sacrifice to God. Therefore, the knowledge of the sacrificial system is presupposed for the readers/hearers of the letter. 

Pairs of husband and wife, of children and parents, and of servants and masters also find their description in Colossians 3.

Lutheran teaching: The whole discussion of the relations of grace, faith, and works is heavily dependent on the proper understanding of Eph 2:8-10. This passage is discussed at length in AC VI:1; XX:11, 27; Ap. IV (II):73, 85, 87, 93; XV (VIII):6; SA II, IV:24 etc.

Dr. Luther saw the Sacrament of the Altar as a prime means of defense against the dark arts, which are described in Ephesians 6:16 “if you could see how many knives, darts, and arrows are every moment aimed at you” (LC V:82).

Lutheran hymnody:

LSB 504:3-4 – Father most holy (see TLSB, p. 2028, note for 6:21-24)

LSB 528 – Oh, for a Thousand Tongues to Sing

Relevancy of the Book:

People are still fighting and struggling with the assaults, yet we always need to remember that the battle is done with the spiritual spheres, not among people. People should be converted – not killed. We need to learn to use the spiritual armor to protect ourselves and advance the Gospel.   

Memory verses:  

2:8-10 For by grace you have been saved through faith. And this is not of your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

6:12 For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.

Galatians

 Letter of St. Paul to Galatians

Title: Galatia is a region is the center of Asia Minor (Antioch of Pisidia, Iconium, Lystra, and Derbe) which St. Paul visited during his first and second missionary journeys. The letter is the only one of St. Paul addressed to a “district” (diocese).     

Date of writing: about 55 AD.

Date of Narrative: The narrative part (1:11 – 2:14[21]) includes the parts of the conversion and ministry of St. Paul from the beginning through the Jerusalem counsel (Acts 15) and his meeting with Cephas (Peter) at Antioch.   

Structure:

A. 1:1-5, Greetings

 B. 1:6-10, No other Gospel

  C. 1:11 – 2:10, Burden of Paul’s ministry 

   D. 2:11-14, Opposition of Paul and Peter

    E. 2:15-21, Justification by Faith

     F. 3:1-14, Example of Abraham

      G. 3:15-22, Law vs. Promise

      G’. 3:23 – 4:20 Heirs vs. slaves

     F’. 4:21 – 5:1, Example of Sarah vs. Hagar (Abraham’s wives) 

    E’. 5:2-15, Justification by Faith

   D’. 5:16-25, Opposition of Spirit and flesh

  C’. 6:1-10, bear each other burdens

 B’. 6:11-17, centrality of the Cross of Jesus

A’. 6:18, Final greeting

Main themes: There many thematical/antithetical pair in the letter:

Gospel vs. false Gospel

Justification by faith vs. justification by works.

Covenant with Abraham vs. Covenant of Sinai

Heirs/sons vs. Slaves

Spirit vs. Flesh 

Main Characters: Paul, Barnabas, Titus, Cephas (Peter), James, and John

Reflection in other parts of the Bible: The covenant with Abraham (Gen. 12-15-17) and the covenant at Sinai is an important background for Pauline distinction between Justification by Faith and the works of the Law. Both covenants should be taken to their full (fullest) extent – the institutions, the stories (Hagar vs. Sarah) etc. 

St. Paul sets the hermeneutical patter for the OT usage in his letters: he directly quotes a single verse of the Scriptures (5:14), he refers to a passage by quoting one [final] verse (3:10); he alludes to a story (3:15-18), connects the different/unexpected parts of the Scriptures (4:24-27).

Lutheran teaching: One of the main lessons the Confessions pick up from Galatians is the authority of the God’s Word/Gospel vs. corrupted church authority (AC XXVIII:24; SA II, II:15; Tr. 38; FC Sum:1; FC SD, Intro:7; FC SD X:22 [quoting Tr. 41]).   

The Lutheran church is accused of antinominalism – there is no need for the law and good works as the fruits of repentance. On the contrary, Book of Concord states many passages, and Gal 5:22-23 is one of them (AC VI:1; XII:6; LC I:195, 313; FC, Ep, VI:5; FC SD IV:9).   

Lutheran hymnody:

LSB 653 – In Christ There is no East or West (Gal 3:26-29)

LSB 683 – Jesus, Thy Boundless Love to Me (Gal. 2:20)

Relevancy of the Book:

The Letter to Galatians is an important reminder of the Lutheran hallmark – Justification by grace through faith. This faith made us heirs to the heavenly promises. It is God reaches out to us first.

As a response to His grace our lives should produce fruit of the Spirit (Gal. 5:22-23). Equality in salvation leads to equal expectations in sanctification. Which, in turns, leads to bearing one another’s burden.    

Memory verses: 2:20-21 – I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purposes.  

 

2 Corinthians

 2 Letter to Corinthians

Title: Depending on the reading of the Book of Acts, 1 Cor. 5:9, and 2 Cor. 2:3 this can be a 3rd or 4th letter that Paul sent to Corinth – not everything that Paul wrote is a part of the New Testament canon (cp. John 20:30-31; 21:25).

Date of writing: In his letter Paul indicates that he intends to come for the third time (12:14; 13:1). Also, he is looking for/expecting the collection for the suffering church in Jerusalem (9:1-5). Therefore, knowing that within Luke’s blog (Book of Acts) Paul visits Corinth only twice, we need to date it between 64 and 70 AD.

Structure:

A. 1:1-2, Greetings

  B. 1:3 – 2:17, Concerns for the Church at Corinth

    C. 3 – 4, Ministers of New Covenant, and their suffering (4:7-12)

      D. 5, heavenly reconciliation of God to His creation

        E. 6:1-13, co-working with God

        E’. 6:14-18, do not “co-work” with unbelievers

      D’. 7 – 9, connection with Jerusalem church as an example of reconciliation 

    C’. 10 – 12:10, Paul’s ministry and suffering (11:21-28)

  B’. 12:11 – 13:10, Concerns for the Church at Corinth

A’. 13:11-14, Final greetings

Main themes:

Congregations in submission to the Church authority

Suffering of the ministers

Reconciliation of God and creation (New heaven and new earth idea)

Helping the suffering brothers

Boasting in the Lord

Main Characters:Paul, Titus, Silvanus (1 Pet. 5:12), Timothy, Macedonians vs. Achaian; he (Paul) mentions the governor of Damascus and King Aretas.

Reflection in other parts of the Bible: Paul uses the story of Golden calf – vailed Moses (Ex. 34) as a typological explanation of the hermeneutical challenge of those who tris to read the Scriptures without faith that Jesus is the Messiah.

Encouraging the Achaian believers to gather the financial support for the suffering church in Jerusalem (ch. 8 – 9), Paul refers to the story of manna given as a gift from heaven to Israelites in accordance with their needs (Ex. 16:18) and to the sabbatical blessing of a godly man (Ps. 112) who shares with the poor.  

Lutheran teaching:

The Book of Concord (the Lutheran confessions) illustrates the deficiency of human will in regards of salvation relying on 2 Cor. 3:5-6. The conversion of man is the result of the work of the Holy Spirit using the means of grace – the Word and the Sacraments. (FC, Epitome, II:3; FC, SD, II:12, 26, 56, 71).

Picking up the distinction of the Church’s authority and the authority of the State, Confessions (AC XXVIII:17; Tr.32) make the reference to 2 Cor. 10:4 “the weapons of our warfare are not of the flesh but have divine power to destroy strongholds”. At the same time Large Catechism uses these words as an encouragement to be spiritually “watchful and well armed” with the teaching of God, prayer, and sacramental reading of God’s Word “that we may not think of Baptism as a mere empty sign, like the fanatic’s dream” (LC, longer preface:15; III:30; IV:63).

Lutheran hymnody:

LSB 644 – The Church’s one foundation (church as a new creation idea)

LSB 954 – We all believe in One True God (based on 2 Cor. 4:13-14)

Relevancy of the Book:

Reading one of the most personal/emotional letters of Paul, it is important to contemplate the troubles the ministers of the Gospel undertake for the sake of God’s people. To the outsiders their lives do not look like an example of success: no career growth, but huge salary bumps etc. Yet, all of that is to repeat after Paul: “I am acting with great boldness toward you; I have great pride in you; I am filled comfort. In all our affliction, I am overflowing with joy” (2 Cor. 7:4).   

Memory verses:

5:18-19 “All this is from God, who through Christ reconciled us to Himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to Himself, not counting their trespasses against them, and entrusting to us the message of reconciliation”.

1 Corinthians

 1st Letter of St. Paul to Corinthians  

Title: Paul founded the church in Corinth during his second missionary journey (Acts 18:1-18). That’s where he met Sosthenes – the co-author of the epistle (1:1). Also, this is not the first letter of Paul to the congregation in Corinth (5:9).    

Date of writing: Most likely St. Paul wrote it either between the second and third missionary journeys or when the third journey already began. It should be dates around 50-52 AD.

Structure: based on Lockwood, 1 Corinthians (CPH, 2000), pp. viii-xi

a. 1:1-17, Epistolary Opening

  Word of the Cross is the basis for…

  b. 1:18 – 4:21, …the Church’s Unity 

  c. 5:1 – 7:40, … the Church’s Holiness

  d. 8:1 – 11:1, … the Church’s Freedom

  e. 11:2 – 14:40, … the Church’s Worship

  f. 15:1-58, … the Congregation’s Hope

g. 16:1-24, Conclusion

Main themes:

The power of the Cross

Church’s unity

Maturation of a believer(s)

God’s order reflected in Christian marriage, worship etc. 

Eschatological expectations

Main Characters:

Paul, Apollos, Cephas (Peter), Timothy

Pharisees vs. Sadducees (see ch. 15, cp. Acts 18:12 for the usage of the “Jews”).

Reflection in other parts of the Bible:

The whole theme of chastity is based on the acceptance of the prohibitions set in Torah (Lev. 18).  

The introduction to the worship section Paul uses the Exodus story as a point of reference (10:1-13).

The usage of the Words of institution (11:24-25) shows that Sp. Paul knew the Last Supper narrative. Most likely from Luke (Lk. 22:14-23). But he also refers to the events that happened after the resurrection of Jesus that might not be recorded in the Gospels (15:7).   

To understand the theology of tongues it is important to know the historical background of the sign Isaiah refers to (14:20-25 – Is. 28:11,12).

Lutheran teaching:

The distinction between natural and spiritual man (2:14) is a foundational passage for discussion in Augsburg Confession (XVIII:2; XX:36), Apology (II(I):30, XVIII:73), Smalcald Articles (III, III:18), and Formula of Concord (Epitome II:2, SD II:5, 10, 71) which establish the distinction between the freedom of the will in the civil realm and the restoration of the spiritual righteousness of a man.    

Not surprising that 1 Cor. 10 and 11 is used for the description of the Lord’s Supper. Smalcald Articles (III, VI:1,5), Large Catechism (V:50, 69, 83), etc. make explicit remarks to the institution of the Sacrament of the Altar. 

Lutheran hymnody:

LSB 621 – Let All Mortal Flesh Keep Silence

LSB 854 – Forth in Thy Name, O Lord, I Go

Relevancy of the Book:

Even thou St. Paul write the epistle about two thousand years ago, the problems and challenges of the Church are still the same. The unity, the maturation of the members, the proper order in the worship, etc. Which can lead us to despair – nothing improves, or it can teach us that satan has very limited number of temptations. We can/are able to learn from the past and apply the lesson for our current situation.    

Memory verses:  

3:16 – Do you know that you are God’s temple, and that the Holy Spirit dwells in you? (cp. 6:19-20).

Romans

The Letter of St. Paul to the Romans  

Title: It is an epistle of the apostle to the congregation of Messianic Jews in Rome. 

Date of writing: Before 70 AD: (1) 55 AD (TLSB), Paul did not know the people/congregation and sends them an overview of the dogmatic theology or (2) post 62 AD when he is planning his trip to Spain (15:23-24) being released from the chains of Rome (Acts 28:20).     

Structure:

A. 1:1-7, Greetings

  B. 1:8-12, Thanks for you

    C. 1:13-15, Owes to everyone.

      D. 1:16 – 3:31, Life under sin and condemnation by the Law

        E. 4 – 5, Justification

          F. 6, Gifts of the Spirit in the Baptism, death

            G. 7, Life of a believer in Christ

          F’. 8, Gifts of Spirit in life, sons – birth.

        E’. 9 – 11, Justification of Jews and Gentiles

      D’. 12 – 14, Life under Grace

    C’. 15, Owes to everyone

  B’. 16:1-23, “You” are named

A’. 16:25-27, Conclusion

Main themes:

Power of the Gospel vs. power of sin

Unity of Jews and Gentiles

Law of sin vs. law of Christ

Main Characters:

Paul, also he mentions a list of people (16:1-23): first, the ones from the Roman congregation (16:1-16), then his fellow workers (16:21-23). 

Reflection in other parts of the Bible:

St. Paul builds heavily on the story of patriarchs Abraham (ch. 4 and 5), Isaac, and Jacob and Esau (ch. 9 – 11). Also, he reaches back to the Creation account – to Adam (ch. 5).

The concept of self-sacrifice (12:1) has a “priestly” language (Lev. 1 – 3) as its background. 

Many of the OT quotes of Paul are taken from Psalter. There are few reasons for familiarity of his audience with the psalms – the regular liturgical usage in the synagogal worship life.  

Lutheran teaching:

It is well known fact that Luther had his Evangelical (Gospel) breakthrough while he studied the Letter of St. Paul to Romans. The Lutheran hallmark – the teaching of Justification by Grace through Faith – is based on Scripture as a whole but has its primary source in Romans (AC, IV:3).

Apart from the Justification Romans give a background for teaching on the Christian Baptism (ch. 6 – LC IV:41, 65) and Sanctification (ch. 7 and 8 – SA III, III:36, 40).  

Lutheran hymnody:

LSB 569 – In Adam We have all Been One.

LSB 580 – The Gospel Shows the Father’s Grace.

Relevancy of the Book:

There are at least two levels of relevancy of the Letter to Romans: general Christian teaching and foundation for the personal ethics of a believer. First, Paul wrote the letter to the congregation in Rome touching on many aspects of the Christian Dogma: Baptism, Sanctification, Ecclesiology, relationship of Church and State etc.

Second, on the personal level Romans is very important for those who wants to follow Christ’s call in a godly way: not trying to gain God’s favor by fulfilling the Law but joyfully using the instructions as a way of maturation and growth in Christ.      

Memory verses:  

1:16 For I am not ashamed of the gospel, for it is the power of God for the salvation to everyone who believes, to the Jews first and also to the Greeks.

5:8 God shows his love for us in that while we were still sinners, Christ died for us. 

Acts

Book of Acts  

Title: The Acts of the Apostles – second book by Luke   

Date of writing: before 70 AD.

Date of Narrative: from Ascension to arrival of Paul to Rome (around 60-62 AD).  

Structure: Based on the 1:8 there can be set a geographical structure of Acts

Jerusalem: ch. 1 – 7

“Judea”: 8 – 15 (coming back to Jerusalem)

“Samaria”: 16 – 22:29 (coming back to Jerusalem)

Ends of the earth: 22:30 – 28 (toward Rome)

Main themes: The reign of Ascended Christ reaching the ends of the earth:  

·        Who is the real rule – question to Sanhedrin, and the rulers.

·        The leadership of the church, Peter and Paul.

·        Fellowship of Jews and Gentiles.

Main Characters:

Jesus, Holy Spirit, Peter, James, Paul, John Mark (gospel writer), Barnabas, Luke, Stephan, Dorcas, Lydia  

Reflection in other parts of the Bible:

The first part of the Book is closely associated with the Temple (2:46), therefore it is important to know Ex. 25 – 31, 1 Kg. 6 – 8, Ezr. 1 – 6.

Samaritans are the people who were brought to the Israel territories by Assyrians (2 Kings 17). People from other lands intermingled with the “leftovers” of the Israelites. Therefore, they can and should be consider as ‘cousins’ to the people of God.

Relationship with the gentiles is based on Lev. 17-19 (Holiness Code). The difference between the Older Testament institutions and the decision of the Jerusalem council is the absence of the “second class” membership in the Church. 

The missionary journeys of Paul set up a historical background for the letters of Paul, Pater, John, and the Revelation (note that the churches in Revelation are the churches that Paul worked very closely with).

Lutheran teaching:

The teaching on the children baptism is based on Acts 2:38-39. Both Augsburg Confession (IX:2) and its Apology (IX:53), and both part of Formula of Concord – Epitome (XII:8) and Solid Declaration (XII:13).

One of the passages that supports the hallmark of the Lutheran teaching on justification by grace through faith is Acts 10:43. Over and over Melanchthon repeats in in the Apology of Augsburg Confession – IV(II):83; V(III):152/273; XIIa(V):65; XX:79.

Lutheran hymnody:

LSB 493 – A Hymn of Glory Let Us Sing – Ascension

LSB 900 – Jesus! Name of Wondrous Love uses two verses of Acts 4:12 and 10:43.

Relevancy of the Book:

Though the Book of Acts does not present a model that the modern church should copy, the pattern for the leadership, ministry, and outreach will always be important for the development of the church: current and in the future.    

Also, apart from general pattern, there are many lessons a believer can learn for oneself: how God works through His Word and Sacraments and encourages us to bear witness to death and resurrection of Christ and salvation in the name of Jesus. One of the formation passages can be found in 2:42 where Christ-centered ministry is presented in four main aspects of a life of a Christian: Studying of the Word, fellowship of the believers, regular partaking of the sacraments, and vigorous prayerful life.   

Memory verses:  

4:11-12 This Jesus is the stone that was rejected by you, the builders, which has become the corner-stone. And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.

28:17 After three days he called together the local leaders of the Jews, and when they had gathered, he said to them, “Brothers, though I had done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans”.

John

 Gospel of John   

Title: Gospel of John. John is disciple of Jesus (1:6-8; 21:20, 24-25). He is raised in Priestly tradition (John 18:15; 20:4-5).   

Date of writing: Before 70 AD. 

Structure: The Gospel of John can be structured around the three Passovers:

Introduction and gathering of the disciples: 1:1 – 2:12

  The first Passover: 2:13-25

Narrative of Nicodemus and Samaritan Woman: ch. 3 – 4

  The second Passover and the Bread of Life: ch. 5 – 6

Narrative that leads to rejection: ch. 7 – 11  

  The third Passover: ch. 12 – 20

Conclusion and commissioning of the disciples: ch. 21

Alternative structure is adopted (and “improved”) from James B. Jordan “Through New Eyes”, p. 267-68. John 1:14 establishes the connection between the story of Jesus and the Tabernacle:

Gospel of John	Tabernacle
Lamb of God – 1:29, 36	Altar
Stories with Water, Ch. 2 – 5                      2: 13:1-20	Laver of cleansing
Bread of Life, Ch. 6 – 7                                 2: 13:21-30	Table of Showbread
Light of the world, Ch. 8 – 10                      2: 14 – 16	Lampstand
Prayers of Jesus, Ch. 11 – 12                       2: 17	Altar of Incense
Darkness and tomb, Ch. 18 – 20	Holy of Holies
Going outside the court, Ch. 21	Beyond the Tabernacle

 

Main themes:

Believing that Jesus is the Christ – 20:30-31, cp. Mt. 23:34-36.

Jesus is the embodiment of the sacred presence of the Temple, cp. Structure

Jesus as the Word/New Torah, the New Way of Life, Deut. 30:15-16 vs. Jh. 14:6

Main Characters: Jesus, John the Baptizer, Andrew and Peter, Philip and Nathanael, the Disciple whom Jesus loved, Nicodemus, Samaritan Woman, Martha, Mary, and Lazarus, the High Priests, Pilate, Mary Magdalene.   

Reflection in other parts of the Bible:

12:27-28 is a background for the Gethsemane account (Mt. 26:36-56; Mk. 14:32-50; Lk. 22:39-54a, cp. Jn 18:1-12 [no Prayer about the Cup]).

Exodus 25 – 31 is important to understand the structure of the Gospel.

Lev. 23 provides the calendar which help to understand what feasts Jesus goes to. 

Jesus as the Temple in John helps understand the symbolism of 1 Cor. 3:10-17. 

Lutheran teaching:

Lutheran Confession draw heavily on 1:14; 3:35 etc. What interesting is that ch. 6 is one of the main scriptural foundations in discussion of election – FC, SD XI: 28, 67, 68, 76.

Also 15:5 (I am the vine…) is used at least 11 times, from AC XX:31, 39 to FC, Epitome II:6.   

Lutheran hymnody:

20:30-31 is a basis for the liturgical canticle preceding the reading of the Holy Gospel.

LSB 849 – many points of the Gospel are picked up in the hymn – turning blindness into sight (9:1-12), well of living water (4:1-26; 7:37-39), the Word incarnate (1:14), the One who makes us one (17:20-23). 

LSB 855:10 – the Woman at the Well.  

Relevancy of the Book:

This beautiful Gospel tells us that the great I AM (used independently 7 times throughout the narrative) is powerful to forgive, accept, and commission His followers into the world, yet sparing them from mingling with the world. The sacred union of the Father, the Son, and the Holy Spirit is the ultimate union His disciples are invited to join by the new birth through the waters of baptism.    

Memory verses:  

5:24 – Truly, truly, I say to you, whoever hears my word and believes Him who sent me has eternal life. He does not come into judgement, but has passed from death to life. 

STRUCTURE OF THE GOSPEL OF LUKE

 STRUCTURE  of the Gospel of Luke

A. 1:1-4, Introduction

 B. 1:5-25, Appearance to Zechariah

  C. 1:26 – 2:20, Appearance to Mary, birth of Jesus

   D. 2:21-40, Simeon (righteous man) + Anna

    E. 2:41-52, Jesus during Passover

     F. 3:1-38, John teaches (past)

      G. 4:1-30, Jesus is thrown off Nazareth.

       H. 4:31 – 5:39, Ministry in Galilee

        I. 6:1-49, Healing during Sabbath

         J. 7:1-50, Jesus and Pharisees

          K. 8:1-56, Jesus and women

           L. 9:1-10, 12 sent to ministry

            M. 9:11-27, Disciples could not feed

             N. 9:28-36, Transfiguration

            M’. 9:43-62, Disciples could not heal

           L’. 10:1-37, 70 sent to ministry

          K’. 10:38 – 11:36, Jesus and women

         J’. 11:37 – 13:10, Jesus and Pharisees

        I’. 13:11 – 18:34, Healing during Sabbath

       H’. 18:35 – 19:27, Ministry in Jericho

      G’. 19:28-48, Received in Jerusalem

     F’. 20:1 – 21:38, Teaching in the Temple (future)

    E’. 22:1 – 23:43, Jesus during Passover

   D’. 23:44-56, Burial by Joseph (righteous man) + women

  C’. 24:1-12, Appearance to women

 B’. 24:13-49, Appearance to disciples

A’. 24:50-53, Ascension

Luke

 Gospel of Luke   

Title: Gospel – good news. Luke – the only not-eyewitness of the Life of Jesus. He does careful investigation (1:1-4, cp. Acts 1:1-3) 

Date of writing: probably 60s, not later than 70AD. He meets with many eyewitnesses of Jesus’s life, ministry, resurrection, and ascension.   

Date of Narrative: From the conception of John the Baptizer to the Ascension. 

Structure: adopted from “Luke 1:1 – 9:50” by Arthur A. Just Jr., p. 32.

Intro, 1:1-4

A. 1:5 – 2:52, Infancy narrative 

  B. 3:1 – 4:13, The Preparation for Jesus’ Ministry

    C. 4:14 – 9:50, The Galilean Ministry

      D. 9:51 – 19:28, Jesus’ Journey to Jerusalem

    C’. 19:29 – 21:38, The Jerusalem Ministry

  B’. 22:1 – 23:56a, The Passion Narrative

A’. 23:56b – 24:53, The Resurrection Narrative.

Main themes:

Jesus’ Prophetic ministry

Journey

Only in Luke we have a story of annunciation of birth of both John the Baptizer and Jesus and 12^th year old Jesus – together with his family He makes a trip to Jerusalem for one of the major feasts (Passover, Shavuot [Pentecost], Sukkoth [the feast of booths]).

Main Characters:

Family of John the Baptizer

Family of Jesus

Disciples and people who present at the Jesus’ table fellowship

Reflection in other parts of the Bible: To understand the activities of John the Baptist family it is important to know the Temple sacrificial system. Also, the ‘songs’ of Mary, Zechariah, and Simeon have roots in the songs of the Old Testament (cp. 1 Sam. 2, Ex. 15).

The idea of exodus in the account of Transfiguration is present only in the Gospel of Luke (9:30-31). There is a connection between the figures of Moses (Ex. 33 – 34) and Elijah (1 Kg. 19).

The description of triumphant entry of Jesus is framed around “drawing near” to the sacred space – Lev. 1 is a sacrificial and sacramental background for this narrative.

On the other hand, Luke in his Gospel sets up a background for the Book of Acts (as a continuation of the Gospel) and Pauline sacramental theology (1 Cor. 10 – 11).        

Lutheran teaching: Obedience to the LORD’s authority (10:16) is discussed in variety of ways especially in Augsburg Confession and its Apology (AC XXVIII:22; Ap. VII and VIII (IV):28, 47; XIIA (VI):40; XXVIII (XIV):18).   

The teaching on Justification is supported by Lk. 24:47 in many paragraphs or articles of the Book of Concord (Ap. IV(III):62; XIIA (V):30; XIIB(VI):25/122; SA III,III:6; FC SD XI:28).

Lutheran hymnody:

LSB 414 – ‘Tis Good, Lord, to be here

LSB 933, 934, 935, 936, 937, 938 Biblical Canticles are based on the passages from Gospel of Luke. 

Relevancy of the Book:

Jesus in the Gospel walks long ways and trails to find the lost and bring back to life what was dead. He did it then – He does it now. He reaches out through the ministers to whom He opened their minds to understand the Scriptures and charged to share the promise of the His Father, clothing then with the power from on high (24:44-49).      

Memory verses:

15:31-32 “And he said to him, ‘Son, you are always with me, and all that is mine is yours. It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found.”  

Mark

Gospel of Mark   

Title: Gospel of Mark. Gospel – good news. Authorship is “unknown”. Mark – companion of Peter (1 Pet. 5:13); possible, John Mark (Acts. 12:12,25; 15:37, 39). Paul mentions Mark in Col. 4:10 makes a great point connecting both stories.

Mark means “consecrated to Mars” (cp. Mordechai – dedicated to Marduk from the Book of Esther).       

Date of writing: 50s AD

Date of Narrative: From the ministry of John the Baptizer (1:2,3) to the Ascension (16:19,20). 

Structure: adapted [and improved] from “Mark 1:1-8:26” by Voelz, p. 49

	Geographical outline	Thematical outline
1.	1:1-13 Intro, ministry of John the Baptizer	A. 1:1-8, Preparation for the ministry by John the Baptizer
2.	1:14 – 6:13, Galilean ministry	B. 1:9 – 8:26, Jesus begins his ministry, initial growth
3.	6:14 – 8:26, ministry outside Galilee	C. 8:27-30, Confession of Peter. Messianic secret
4.	8:27 – 10:52, journey to Judea and Jerusalem	B’. 8:31 – 10:52, three warnings about His death
5.	11:1 – 16:20, denouement in Jerusalem	A’. 11:1 – 16:20, realization of the ministry of Christ

 

Main themes:

Jesus as the King – Gospel begins with the fulfillment of time and kingdom of God is at hand (1:14).

Many events happen “immediately” – cp. 1:12, 18, 21 … 

Main Characters:

Jesus

Disciples, enemies.

Minor characters – Jairus, woman with the issue of blood, Syro-Phoenician woman, the father of demon-possessed boy, widow who gave her “mite”, the woman who anointed Jesus with costly ointment, centurion at the cross, Joseph of Arimathea.   

Reflection in other parts of the Bible:

Messianic secret (cp. 8:30) is realized in the crucifixion. It is picked up by St. Paul in his letter to Philippians 2:6-11. 

The signs of the Kingdom (16:17-18) are fulfilled in the Apostolic era (cp. Acts 2; 28:3-6; James 5:14-15)

Lutheran teaching:

The necessity of Baptism of heavily argued by 16:16 (AC, IX; Ap., XXIV (XII):17; SA III, VIII:7; SC IV:2; LC, Shorter Preface:21; LC Part 4:5,23,33; FC SD XI:39).

Bringing together 1:1 and 16:15 Lutheran Confessions clarify the terms of Gospel (FC SD V:4).     

Lutheran hymnody:

518:15 – By All Your Saints in Warfare (St. Mark, Evangelist)

837 – Lift High the Cross

Relevancy of the Book:

Gospel of Mark pictures Jesus as the King who comes to establish the kingdom. He feeds five thousand (6:30-44) as an opposition to the birthday party of Herod (6:14-29). He proclaims that repentance and faith in the gospel is foundational for the kingdom (1:14-15).

Gospel depicts the disciples who do not fully believe (16:14), but after Ascension go and preach everywhere (16:20) under the guidance of the LORD.       

Memory verses:  

10:45 “For the Son of Man came not to be served but to serve, and give His life as a ransom for many”.