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 Timothy on Prayer

1 Timothy: On Prayer

Speaking about the prayer we can identify a few sub-topics:

Types of prayer – this will/might determine the content of prayers

Prayerful posture – kneeling, hands up, and what about Abrecht Durer?

Place of prayer – special building/room or where?

A. Types of prayer. In 1 Timothy St. Paul identifies four types of prayers: supplications, prayers, intercession, and thanksgiving (2:1, cp. Phil. 4:6).

Supplication – lit., entreaty or petition. Something one asks of the LORD, 1 Peter 3:12.

Prayer – very general term. Time, dedicated to a formal ceremony at a specific place (Acts 16:13,16).

Intercession – petition (on a person’s behalf). Later St. Paul will use this word to describe a prayerful engagement (4:5).

Thanksgiving – lit. good gifting. This is what Adam and Eve failed to do in the Garden of Eden. What Jesus had to restore for the disciples at the Last Supper (Luke 22:19).

B. Prayerful posture. Modern culture promotes minimalism as it pertains to spirituality. Hiking, fitness, diet, exercises – anything that is related to body life should be done actively. But the spiritual exercises – the less action, the better. That’s a reflection of materialistic worldview that penetrated the church. Along with turning a church into a lecture hall, the main posture for the people is sitting.

In the Bible the only “person” who sits is a king. Everyone else is either prostrated, kneeling, or standing up. Therefore, the apostle picks up on that in 2:8, since we are in the presence of the King, we should stand, and the worshiping attitude can be expressed by raising “holy hands.”

At the same time, we can enjoy the care of the Church for the varicose veins of her members, allowing people to sit during a lesson or a sermon. Side note, as you might know, benches came to church gradually beginning XIII-XIV century. It was the Protestant Reformation (not Lutheran) that, shifting the accent of the service from Lord’s Supper to sermon, sprang a wide pew installation project. It resulted in the architectural collapse of modern church buildings, which look like a warehouse (outside, and what is worst of all – inside). People come to be fed, to listen, to consume, creating “what did I get from the service?” attitude. Apostolic Church was the church of prayerful engagement of the congregation as a whole, going through words and motions of the liturgy (Psalm 136). Yet, even now, some Lutheran churches keep the kneelers (cp. Bethey, Lompoc-CA) to maintain a variety of prayerful postures.

C. Place of prayer. St. Paul does not address the question of a dedicated building in the letter. At the same time, when the apostle talks about the Church, he brings up “building” references – pillar and buttress of the truth. On one hand, it is a good visual. People of the I century AD were very familiar with the temple structures.

This is not the first time Scripture uses construction terminology as a description of metaphysical realities. Solomon talks about the wisdom is a “house builder” (Proverbs 9:1).

On the other hand, as mentioned above, first church communities had special/dedicated places or buildings for “prayer. See Acts 16:16). When St. Paul speaks of “every place” (2:8) he does not mean wherever you are individually. He means that in every city, town, and community men (note the plural form) should get together for prayer and teaching. There is no deviation from the service of the sacrament – the prayer includes the eucharistic part (the last one), as we talked before.

Psalm 9

Psalm 9

Comments: Psalm is too long to tackle it verse by verse. So, we’ll pick up the main themes.

Thankfulness to God (my whole heart). Even though the psalm will tackle some tough themes, David begins with the words of thanksgiving. If I have to limit the signs of godliness to one element it would be “thankfulness” – a missing link in the Garden story. If we compare what Jesus does at the Last Supper and Adam and his wife, we can notice the lack of thankfulness. Because it is impossible to be thankful for a stolen fruit…

Enemies in life of a believer – who are they? This is tri-folded question. First, we need to think about people wo opposed the rule or life of David. His life was a life of struggle. His father-in law brought him closer only for a single purpose – it would be easier to get rid of a young lad. Then he had to face armies and armies of neighbors – Philistines, you name it… There was a moment when his own son became a mutineer. Many people can be marked in the life of David as “enemies.” Second, there is a spiritual aspect of these assaults. From the time of the Garden the “enmity” is between the humans and the serpent… (no wonder Goliath is armed or covered with scales, which makes him look like a snake/serpent). Sometimes the lives of people are the battleground for God and diabolical forces (see the evil spirit attacking king Saul, 1 Samuel 16). Third, there are inner sinful inclination with a person – in theology it’s called fleshly desires. David’s story with Bathsheba is not a conspiracy of the Philistines or an attempt to compromise his kingship by some court provocateurs… No, it was his own inability to overcome sexual passions. So, there are three types of enemies: people/world, demons, and flesh.       

Another very big theme in the psalm is the actions of the nations or, saying it differently, a global scale of God’s influence. After the Flood and rebellion at the Tower of Babel, God chose a single family – Abram and Sarai. Through their descendants He developed them into a nation – people of Israel. He gave them the land. After the loss of the land and going through the Babylonian exile, they became a part of the empires that God erected. Then with the coming of Jesus Christ everything found its consummation – He is the King of kings and the Lord of lords. But throughout of all the periods of salvation history the people of God should’ve been witnessing to their neighbors. David, who lives in the period of the kingdom of Israel in the land, brings the good news to some Philistine territories (see 1 Samuel 27:1-7). So, even when the nations conspire against God and His anointed (see psalm 2:1-2), God will turn the tables, and they will sing in their own pits (v. 15). Reflecting on the beginning of the psalm: nations have the same choice as individuals – giving thanks or to sing to the pit of our own makings.     

Death and resurrection. The more I read Psalter, the more I see this theme. Every person should have the answers for the ultimate questions – purpose of life, what will happen after death etc. v. 17 says that the wicked will go to Sheol – a place of abandonment. The reason is – they forgot God, on the national level. There ungodly nation has godly people (see Genesis 18, an argument of Abraham and God over the fate of Sodom and Gomorrah). Their spiritual needs and hopes will be answered (v. 18), but it is important to share the Gospel with the people on a national level. For the countries and nations can come and go – the Church is going to stand forever.      

Man vs. God. The psalm presents a strong case for rebellious human anthropology. On national and individual level men rebel against God (vv. 5, 19, 20). They try, try hard to set their own plans in motion, but God is stronger, and justice is His. That’s why David, being a man, asks the LORD to rise (v. 19). Risen Lord Jesus is the One Who prevails over men (see Acts 9 – meeting of Saul and Jesus on the road to Damascus), and He judges the nations according to His standards.    

PSALM 30

Psalm 30

As a fan of structural analysis, I am happy to present a case where two (or even three) layouts are possible.

This is the way David A. Dorsey presents it:

a. 30:1, promise of praise, “rejoice”

 b. 30:2-3, report of appeal to God and rescue from the pit, “I cried… gone down” 

  c. 30:4-5, Statement of Yahweh’s favor (birshono)

   d. 30:6, Expression of confidence

  c’. 30:7, Statement of Yahweh’s favor (birshono)

 b’. 30:8-10, report of appeal to God and rescue from the pit, “I cried… gone down”

a’. 30:11-12, promise of praise, “joy”

Then in the footnote 23 Dorsey refers to Alden, “Chiastic Psalms”, 22 who presents nine part pattern.   

I see the parallel structure in the psalm:

a. 30:1, You drawn me up

 b. 30:2, I cried

  c. 30:3, You brought my soul from Sheol, go down to the pit

   d. 30:4, Sing praises and give thanks

    e. 30:5, His anger for a moment, His favor from a lifetime – turning point!

a’. 30:6-7, I shall not be moved by Your favor

 b’. 30:8, To You, O LORD, I cry

  c’. 30:9-10, death, going down to the pit

   d’. 30:11-12, Sing praise and give thanks    

I think, when Jesus was talking to His disciples about His death and resurrection referring to the Law of Moses (Torah), Prophets, and Psalms (Lk. 24:44-46), He was referring and/or using this psalm. One of the few that presented the picture of the One who ended up in Sheol, but YHWH brought “my soul” from it. So, it is not a death prevention psalm, it is a psalm of restoration (30:3).

This leads to singing of praises to YHWH and giving thanks to the His holy name. This demands a pause and slow reading. Think about this:

who represents (or wears) His holy name? Jesus – John 17:11-12.

Also, thanksgiving in Greek is eucharist.

Uniting these two points together we can say that Service of the Sacrament – is an act of thanksgiving of His holy name, the name of the One Who paid for our release from the fear of death with His own life. He descended into hell (cp. Apostle’s creed), He knows “firsthand” what death is all about but being sinless “death could not hold Him”, trotting a path for our re-union with the Creator.

This is even more reassured in v. 7 – He, the Creator, sustains our lives. Without Him we are dismayed.

But He is gracious and merciful, which is revealed in the following:  

vv. 8-12 We have two parts:

a. 8-10 – confessional part, when we cry for help

b. 11-12 – reversal part:  mourning into dancing

            Sackcloth into clothe of gladness

Concluding with glory, praise, and thanksgiving forever!

As a result, we can confidently say with the psalmist, described by Dr. Luther:

6. In My abundance I said, I shall never be moved. This can also be understood in the manner of that apostolic word: “Christ, rising from the dead, dies no more” (Rom. 6:9). And thus “abundance” signifies the glory of resurrection, where every kind of salvation beyond the prior life has abounded in Him. And because of this abundance He says that He will never be moved, that is, He will no longer die. And this is because the LORD God in His good pleasure “gave to My beauty (that is, beauty to humanity through the glory of the resurrection) “strength” not to die. See also Ps. 93:1: “The LORD has reigned, clothed with beauty; the LORD is clothed with strength” (LW, 10:138).     

 

Psalm 28

Psalm 28

Psalm begins with two requests (v. 1):

a. Be a rock

  b. Not to be deaf to me

  b’. if you’ll be silent

a’. I will go to the pit  

Then the primary answer is right there (v. 2):

Hear the voice of my pleas for mercy, when I cry to you for help

When I lift up my hands toward your most holy sanctuary.

 

But then David goes into a “negative” example (vv. 3-5):

a. Description:  Wicked – workers of evil 

being treacherous: speaking peace but having evil in their hearts

   b. Outcome: Give them what they deserve (in accordance with their deeds), v. 4

a’. Description of the reason: Because they do not regard the works of the LORD (the Living one, see the reference to the pit, v. 1)

   b’, Description of the outcome: He will tear them down and build them up no more – they will not experience resurrection. For all of us go through the cycles of “down-ups” or “death-resurrection.”

   

Fuller description of God’s “answers” (vv. 6-9):

a. Hearing (vv. 6-7). He hears – I give thanks with my song.

b. Lord – the strength of His people (vv. 8-9) – like a ROCK. He is a saving refuge, where people can hide in times of trouble.

LENT: EXODUS 7

Lenten devotions: Exodus 7 

(please read the chapter before reading this devotion).

The chapter begins with the visitation of pharaoh by Moses and Aaron. It is [almost] the last attempt to “make peace” with the royalty. Instead of a decent conversation, the pharaoh set his sorcerers, magi etc. on Moses and Aaron. Aaron single-handedly wins the battle.

Then time comes for the first plague. This plague is deeply symbolic in nature – the water [of Nile] turns into blood. Modern scholarship is full of theories, trying to come up with an environmental explanation of the event. They will all fail, because the event had super-natural background.

Advent Readings: Luke 19

Luke 19

We come to the chapter when Jesus ascends to the capital of the world as it was. On the way up to Jerusalem He meets with Zacchaeus, bringing him to peace with God and the others – one of the most beautiful depictions of the Cross-shaped theology. To give a deeper meaning to the chief tax collector’s restoration, Christ teaches the hearers the parable of ten minas (Lk. 19:11-27).

After these introductory remarks, Luke leads us to Bethany to observe Jesus mounting the dedicated donkey (Arthur Just in his commentary points out that the donkey was set apart for the holy purpose, p. 744). Throughout the story Luke uses sacrificial terminology – the phrase “drawing near” appears three times, v. 29, 37, and 41.  On one hand, Jesus really got closer and closer to Jerusalem. Yet, the other layer of the text shouldn’t escape our attention, on the meaning of “drawing near” see Luke 18.

What I really want to pint out is a recirculation of the phrase “Blessed is the King who comes in the name of the Lord!” (Lk. 19:38). This is not the first time this phrase shows up on the pages of Luke’s Gospel. He prepares us, or he prepares our attention back at the very end of chapter 13, when Jesus laments over the Jerusalem (Lk. 13:35). He leaves the capital and warns them – they won’t see the Messiah, unlit they say, “Blessed is he who comes in the name of the Lord,” quoting Ps. 118:26.

Now they see Him again, now they say it with joy, enthusiasm, and reverence. But this will not be long. In just a few days they will cry “crucify, crucify Him” (Lk. 23:21). As the Scripture says, every testimony should be confirmed by two or three witnesses (Deut. 19:15). That’s what we see here – the second witness that Jesus brings against the pride of those who considered themselves to be the center of the universe. Then Jesus came the third time, as His church (see the connection between Jesus and the church in the fact that Saul persecutes the church, yet Jesus charges him with the persecution of the Messiah, Acts 9:4). After rejection of these three witnesses, Jesus comes as the true and just King, spreading the glory of Jerusalem over the whole world, to every place where “Blessed is He who comes in the name of the Lord!” is confessed and proclaimed during holy Eucharist. 

Advent Readings: Luke 17

Luke 17

The chapter begins with a warning about temptation to sin – a believer should be prepared that it is not “if,” it is “when” the temptation will come into his or her life (Lk. 17:1). On the other hand, a brother who sins against you, asking for repentance, should be forgiven (Lk. 17:3-4). This leads to an increase of faith – faith of a size of a mustard seed can move mountains (Lk. 17:5-6).

To illustrate this point, Jesus teaches a parable of unworthy servants (Lk. 17:7-10). We’ve talked about some parables of Jesus in our previous devotions. Now, let us reflect on a real situation that happened in the life of Jesus and His disciples. On the way to Jerusalem, He was met by ten lepers… (Lk. 17:11-19). They would acknowledge Him as Master. And Jesus, having pity on them, sent the lepers to the Temple – to show themselves to the priest. Two things should be said here: first, the leprosy of Jesus’ times is not the same sickness we know it today. It is a skin disease, something like psoriasis. It is a sign of uncleanness, very often used by God as a punishment for a rebellion (cp. Num. 12:10). Being unclean, sick people would be separated from the worshiping community of believers (Lev. 13, Lk. 17:12, note that lepers stood at a distance).   

Second, Bible doesn’t have a cure from the sickness. A person either has it or it is gone, by the will of God. This will can be “stated” by the priests. Therefore, when the 10 go to Jesus as the Master of their lives, they cling to the right source. He is merciful and sends them to be pronounced cleansed (Lk. 17:14). All ten went on their way, yet one of them came back to Jesus. Now, being cleansed, he has a chance to be a part of the worshiping community. And as a worshiper he goes to the source of salvation with the words of thanksgiving (Lk. 17:16).

To give thanks in Greek is Eucharisteo, a formative element for our theology of the Lord's Supper. The act of partaking of His Body and Blood is a sign of our highest reverence and thanksgiving for all His gifts and mercies to us.    

PRAYER: Thanksgiving

PRAYER: Thanksgiving

Why do we need to talk about it?

Actually, it is un-natural to be thankful.

Or, in the beginning of creation thankfulness was a proper place – even God was “thankful.” Every day He acknowledged the achievements of every day with the statement “it is good” or, on the sixth day “it is very good.”

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 

Psalm 30

PSALM 30

The picture is taken from "The Book of Psalms in the Authorized version", New York, NY: Henry Holt and Company, 1986, p. 46.  

I think, when Jesus was talking to His disciples about His death and resurrection referring to the Law of Moses (Torah), Prophets, and Psalms (Lk. 24:44-46), He was referring and/or using this psalm.

As a fan of structural analysis, I am happy to present a case where two (or even three) layouts are possible.

Natasha prepared for Holy Communion

Tomorrow, March 28, 2024, is Maundy Thursday - Thursday of the Holy Week. This day the Church is celebrating the institution of the sacrament of Holy Communion. I always had reverent attitude for Eucharist. So, it should not be a surprise that running across the following passage I decided to take it as a blog post. The picture of the Zion's altar and Holy Communion set.