1 Corinthians: Church's Worship

The Word of the Cross is 

the basis for Church's worship

text: 1 Corinthians 10 – 14

Outline:
Introduction: 10:1-14, Wilderness example for our instruction.

Part I: Lord's Supper

A. 10:15-22, Cup of blessing and Bread of breaking

  B. 10:23-32, Private dinner

  B'. 11:1-16, Private apparel

A'. 11:17-32, Eating of the Bread and drinking of the Cup.

Conclusion 1: 11:33-34, when you come together...

Part II: Spiritual gifts:

A. 12:1-11, Spiritual gifts

  B. 12:12-31, usage gifts in the Church

  B.' 13:1-13, Love of Christ as the foundation for the gifts

A'. 14:1-25, Usage of two particular gifts: tongues and prophecy

Conclusion 2: 14:26-40, when you come together...

Comments: St. Paul begins with examples of Wilderness experience. He starts with Crossing of the Red Sea. Then he follows up with reminding them of idolatry by the Golden Calf (v. 7 – Exodus 32:6). And concludes with the reference to the Bronze Serpent incident (Numbers 21:4-9). All of these happened to them – it is a historic reality. At the same time, the apostle uses these examples to show how we should interpret the Scriptures seeing the past as a lesson for our growth.

1 Corinthians: Church's Freedom

 The Word of the Cross is the basis for Church's Freedom

text: 1 Corinthians 8:1 – 9:27

Outline:

a. 8:1-3, what really builds up

 b. 8:4-6, rules of engagement

  c. 8:7-13, putting no stumbling block

   d. 9:1-2, “Am I not an apostle?”

    e. 9:3-7, My defense – 6 rhetorical questions

   d'. 9:8-12a, “my rights as an apostle”

  c'. 9:12b- 18, we put no obstacle

 b'. 9:19-23, rules of engagement

a'. 9:24-27, train myself

Comments: Interesting – Most often chapters 8 and 9 are treated separately – when 8 is treatment of the food concerns, while is totally something else – freedom a minister to be supported by his flock. As you can see from the outline, the apostle had a particular thought in his mind – defending his freedom to eat, to drink, and enjoy the regular benefits of life, provided by the community of the saints.

ROMANS: New life in Christ

 After discussing the justification of Jews and Gentiles, solving the challenge through the statement of unity – image of one tree. All can find a blessing in faith. Now, St. Paul leads to the depiction of the new life under grace [chapters 12-14] – juxtaposition to life under sin (see Introduction).

Text: Romans 12

Structure:

a. 12:1-2, what is good, pleasing, and perfect.

  b. 12:3-5, don’t think more highly than one ought to think

    c. 12:6-8, examples of righteousness behavior 

      d. 12:9-10a, love one another

    c’. 12:10b-15, contribute to the need, hospitality

  b’. 12:16-18, don’t be wise in your own estimation

a’. 12:19-21, conquer evil with good.

Comments:

a. vv. 1-2, St. Paul begins with a liturgical statement – we bring our bodies into a living sacrifice. The purpose of that sacrifice is to determine the will of God, which is:

Good – fitting or useful

Acceptable or pleasing, pleasant

Perfect or complete, reaching the goal. 

There are two ways to understand “living sacrifice” (v. 1): figural/liturgical – we bring ourselves to God, go down (in confession) and up (in absolution), then are transformed, equipped to present ourselves to meet with Him in Holy Eucharist.

At the same time, St. Paul experienced many life-threats, literally – see Acts 23:12-15.

Also, we need to notice a parallel with an idea of St. Peter (1 Peter 2:4-5). He adds to the idea of the Temple and us as living stones.   

b. vv. 3-5, The paragraph begins with a sobering statement that we need to understand our limits, which leads to acceptance of gifts/functions. Unity in Christ supersedes the ambitions of each person.    

c. vv. 6-8, Now we come to the list of gifts (given by grace):

1. prophecy – proportion to our faith (prophecy is not an ability of predicting the future, is a ministry of proclamation of the Word).

2. service – in our service (diakonia). It is not worship service (like v. 2), ministry of the church to the needy (see Acts 6, selection of deacons).  

3. teaching – in his teaching,  

4. exhortation – in exhortation, to beseech call for comfort, intreat    

5. contributions – in generosity, sincerity (without self-seeking)

6. leading – with zeal, eagerness, diligence   

7. acts of mercy – with cheerfulness

d. vv. 9-10a, Central/pivotal point of the block – love one another.

c’. vv. 10b-15, This love has very obvious “indicators” (it is not just an inner feeling, but actions):

n	Description	n	Description
1	Outdo in showing honor	7	Be constant in prayer
2	Do not be slothful in zeal	8	Contribute to the needs of the saints
3	Be fervent in the spirit	9	Seek to show hospitality
4	Serve the LORD	10	Bless those who persecute you
5	Rejoice in hope	11	Rejoice with those who rejoice
6	Be patient in tribulation	12	weep with those who weep

 

b’, vv. 16-18, Live in harmony with one another and try to be in peace with everyone else, if possible.

a’. vv. 19-21, Last address – beloved – never avenge yourselves. [So, as Jesus said: do not Marvel, Avengers are not good]. St. Paul bases his statement on Deuteronomy 32:35 and Proverbs 25:21-22. In the fight between good -reference to good aspect of God’s will – and evil should be done properly, with good only. 

Advent Readings: Luke 15

Luke 15

This chapter is something I’ve been pondering for many years, as many of the Bible readers. Who have not heard about Prodigal Son, or a Lost Sheep for which a shepherd leaves his 99 “good” ones… These are fascinating parables to think about, to dive into, to meditate upon over and over again.

The fact that these parables are one unit can be seen from the fact that the intended audience is the same throughout the whole speech. Luke begins the chapter mentioning that tax collectors and sinners were drawing near Jesus (cp. Leviticus 1:1-2 and 16:1, 27-29), while Pharisees and scribes are grumbling (cp. Exodus 16:2). Then he records three parables: the Lost Sheep (Lk. 15:3-7), the Lost Coin (Lk. 15:8-10), and the Prodigal Son (Lk. 15:11-32). And only after the end of the third parable we have a change is scenery – in 16:1 Jesus addresses His disciples…

With this in mind, I was wondering about the order of the parables. Why doesn’t Jesus start with a thing (the coin), then continue with an animal (sheep), and conclude with a man (prodigal son, whoever you think it is, younger or older)? I found one answer in the mathematical progression: Jesus goes from 1/100 to 1/10 to 1/2. Stakes get higher and higher. But still, why a coin over an animal?

Recently, I came up with an elegant answer. It is by no means the ultimate interpretation, but I kind of like it. I think the progression follows up the pattern of the Divine service. In the parable of the Lost Sheep we end up with the joy in heaven over one sinner who repents (Lk. 15:7).

Even thou the second parable also ends with the statement about repentance, the image of a coin leads me to compare it to the Word (cp. Ps. 19:10). The Word is both the Law and the Gospel, and while the Law pushes us to repent, evaluating our own sinful state, it is the Gospel that brings joy to our hearts and to the hearts of God’s “angels” or messengers – the preachers of His Word. It is a true joy to see someone turning his ways from sin to godliness.

Then the final parable ends with the Feast, leading me to compare it to the Sacrament of the Altar. Like a prodigal son we do not deserve to be at the Table, we are invited. He is the One who orders the food and who sets the Table. For sure, it brings us back to the first parable and reminds us of repentance – as the Small Catechism says: “for where there is forgiveness of sins, there is life and salvation” (SC VI:3). At the same time, it relates to the Word, for the bread and the wine do not turn into the Body and the Blood of Christ magically. Pastor can wave his hands as many times as he pleases, but it’s not going to do the trick. Because it is not a magic trick, it’s a mystery. We proclaim the Word of Institution (Verba) over the elements, and by the power of the Word in, with, and under the Bread and Wine we receive the Body and Blood of Christ.      

By no means I intent to say that Jesus followed the order of the service the Lutheran churches ended up with in XVI century. I think it’s vice versa – even if they didn’t read the chapter of Luke as a reflection of the liturgy, they intuitively understood the proper flow: from repentance, through the Word/instruction, to the Lord’s Supper. The feast is the ultimate place for the fellowship with the Lord, as He intends for us to meet Him at the Wedding Feast of the Lamb (Rev. 19:6-10; 22:16-17).