Gospel of John: Woman at the Well

Woman at the Well

text: John chapter 4

Outline:

A. 4:1-6, Geography remark on the reasons to go through Samaria to Galilee

  B. 4:7-26, Conversation with Samaritan woman at the well about Christ

    C. 4:27-38, Food discussion with the disciples

  B'. 4:39-45, Samaritans believe “for themselves”

A'. 4:46-54, Jesus comes to Galilee, healing of a boy.

Comments: This is one of the most complicated chapters in the Gospel of John. There are few pairs of tensions: Jews vs. Samaritans; man vs woman; wells vs mountains; faith of Samaritans vs Ministry in Cana. Let us walk through the chapter to see the beauty of the Gospel.

Woman at the well. There is a symbolic level of this story. We have at least three stories in the Books of Genesis and Exodus when a man meets with a bride at a well. Abraham sent a servant to find a wife for Isaac, and he meets Rebekah by the well (Genesis 24:11-15). Jacob meets Rachel by the well (Genesis 29:9-10). Moses meets his wife by the well (Exodus 2:17-17).

Add to this – Jesus became the seventh man in the life of the woman. She was married five times, now there is another (sixth) man, then comes Jesus – the man of Sabbath. He gives her rest. To understand it we should note that she comes to fetch the water at noon – she preferred the heat of the sun vs. heat of the remarks of the local women. But at the end of the story she runs to the city and – what is very important – people believe her and take words respectfully.

Wells turned into mountains. What began at the well under the blazing sun turned into a conversation about the mountains. From one of the lowest places they shift the attention of their dialog to the highest. And Jesus leads her to the ultimate understanding – the point is not for US to climb a mountain, the point is to meet with the Father, who is actively seeking the worshipers in the Spirit and the truth through Jesus the Messiah (John 4:23-26, cp. John 14:6).

Evangelism “questions” of Jesus. To bring her to this realization Jesus leads the woman through the maze of question. He starts with a simple proposition – asking for the water. John explains it in the most obvious way – disciples are gone and He wanted her to help Him. She could've simple give Him a drink – and that would be the end of the story. Yet, she is a smart and a curious woman. She engages in a conversation. Every request, question, or statement Jesus makes has an open-ended character. She could stop Him at any given point – being upset, or offended, or... fill the blank... But she doesn't end until Jesus reveals Himself as the Messiah. This news frees her to rush to her hometown, sharing this Good News or the Gospel (John 4:29-30).

After two days the people of Samaria, Jesus leaves (on the third day). Two things worthy to be noted here: first, their personal encounter of Jesus (John 4:42); second, the faith of Samaritans vs the rejection of the Pharisees (cp. John 4:1).

Food as doing God's will. While she is gone and the people of Samaria didn't come yet, the disciples got an important lesson, a lesson on the food from God. When we think about the food – it is something that we eat. We eat to get “fuel,” for pleasure, for the joy of fellowship. All of this three aspects of food are given in Jesus' statement about doing the will of the Father (John 4:34). Then the Father prescribes the actions to do – they feed us, as the sacrament of the Altar.

Son of Capernaum official is healed at Cana. The distance between Cana and Capernaum is about 20 miles – a day of travel. The official came to Cana to meet Jesus, as the healer. There is a short conversation between them, where Jesus tries to point him toward faith, believing in the Son of God (John 4:48). But it doesn't look like the man is interested in Jesus as the savior – he simply wants his son to be healed. And what is interesting, is Jesus grants him his request. Son will be healed, but nothing else.

This shows Jesus as a compassionate Savior of the world – He responds to people's requests (not always grants all of them), but He never forces people to relate to Him. He man was looking for son's wellness, and nothing else. Jesus grants his request, which leads to man's realization that Jesus didn't requires anything in return, healing his son immediately by His mighty Word. This resulted in faith of the man and his [whole] household (John 4:53).

This sign-faith connection is going to be expanded when Jesus will address Thomas – blessed are those who didn't see but believed (John 20:29), speaking about us. We believe because of the Word reviled in the Bible and the Sacraments (AC V:2). This faith gives us the reason to ask and pray to the LORD for the health, help, and support of our loved ones and ourselves.

Genesis: Jacob reunites with Joseph

Jacob reunites with Joseph

text: Genesis 46 – 50

Outline:

A. 46, Joseph unites with the family

 B. 47:1-12, Jacob comes to pharaoh's palace

  C. 47:13-26, Joseph commands the people.

   D. 47:27-31, pledge to bury Jacob in the land

    E. 48, Jacob blesses and adopts two of the sons of Joseph

    E'. 49:1-27, Jacob blesses his sons

   D'. 49:28-32, request to be buried in the land

  C'. 50:1-3, Joseph commands servants

 B'. 50:4-14, Joseph get assistance from pharaoh

A'. 50:15-26, Joseph unites with brothers

Comments: We are almost at the happy end phase of the story. Joseph reunite with his father. Jacob blesses pharaoh. Two sons of Joseph adopted into the family with a higher status. And even death of the patriarch is followed by fulfillment of the promise. Everything looks great... but, there is a fly in the honey barrel (cp. Eccl. 10:1). Relationship between the brothers are not as simple as they could've been.

Return of the father. Back there in Genesis 25 I said: it is the story about Jacob: he is there, even if he is not. Here he finally emerges at the full strength – reunion with his favorite son, Joseph. But, what is interesting, the chapter begins with Jacob inquiring the God's opinion on this “travel.” And God approved it, Go, and I will go with you, and I will bring you up again” (Genesis 46:1-4). So, Jacob goes down to Egypt, but he doesn't go alone – he brings the whole family. And we have a list of the brothers with their sons (Genesis 46:5-27).

What is beautiful to see, is the picture of Jacob and Joseph's reunion – it is reversed by Jesus in the Parable of the Prodigal son (cp. Genesis 46:28-30 and Luke 15:11-31). Joseph is the one who approached his father, and he fells on the neck of Jacob. Then he teaches his brothers how to respond to pharaoh to get the land good for shepherding (Genesis 46:31-34).

Jacob blesses pharaoh. After the family settled in Goshen, Jacob was invited to the palace. We could've expect a word of thanksgiving from pharaoh to Jacob for raising such a great son, who saved the day. We could've expected a signs of grace and mercy from the pharaoh to Jacob, but what we see is Jacob blessing pharaoh, twice (Genesis 47:7, 10). This tells us that the spiritual authority belongs to the people of the covenant. The patriarch extends the Lord's dominion to the other nations. This is a good resolution of relationship with the “others,” unlike the examples we saw in Genesis 6 (sons of God and the daughters of men) or 34 (situation at Shechem).

The rest of chapter 47 tells two stories: first, on of how the people of Egypt became slaves to the pharaoh, but not to Joseph [this part sometimes becomes a reason for antisemitic interpretation] (Genesis 47:13-26). The second one is a fast track of life of Jacob in Egypt – total days are numbered and the promise of Canaan burial is given (Genesis 47:27-31). But we will see at least three important events before the end of his life.

Adoption of Joseph's sons. This is the first one of the important events, when we zoom into Jacob's last 17 years. He takes two sons of Joseph and adopts them into the tribes of Israel. And even more that that – he reverses the placement of the sons. The younger gets a right-hand blessing, while the older is blessed by the left hand (Genesis 48:14-18). In the rite of Shabbat (Sabbath meal at home a Jewish father supposed to say the lines from Genesis 48:20).

The second event is the Blessing of the tribes. He blesses all twelve of them, but in an unique way. First of all, Jacob sets Judah as THE heir (not Reuben, and not Joseph or one of his sons). Thus showing the respect to the birth order and Leah's devotion to God and the family (cp. Genesis 29:35). Second, what is interesting is his usage of the animal and/or “greenery” imagery. Just one example, Benjamin is portrayed as a wolf (Genesis 49:27). On one hand, this is unclean animal, fierce predator and carnivore (Matthew 7:15). On the other hand, a successful family-oriented animal – I think, Jacob meant it this way. Note that the very first king of Israel was Saul, from the tribe of Benjamin. Family oriented man who raised obedient children.

The third and the final event is Jacob's death. After finishing the blessings, Jacob says that he is going to be where his father and mother are buried, and where Abraham and Sarah are buried, but also Leah is buried there. Note that the beloved Rachel was buried by the side of a road (Genesis 35:19-20), and – again, Leah's child is placed in charge (Genesis 49:8-12). Joseph cries for the sixth time... Then he orders to balm the father, and there are on their way to Canaan. Interestingly enough – the locals think that they are Egyptians (Genesis 50:11).

But the death of Jacob is not the last story in the book – Last tears of Joseph is. Looks like brothers didn't believe the forgiveness of Joseph. They came up with a story about their father vouching on their behalf (to them, and not to Joseph directly... really?). People have different takes on this incident. Some believe, that the mentioning of his father so soon after the burial made him cry. I think it is an understanding that they don't trust him, and don't believe in his forgiveness made him cry. He had to calm them down (Genesis 50:21), talking (literally) to their hearts (decision making organ in a human).

Genesis: Joseph and his brothers

Joseph and the brothers

text: Genesis 42 – 45

Outline:

A. 42:1-5, Jacob sends the sons to Egypt (Benjamin stays behind)

  B. 42:6-25, First interaction between Joseph and the brothers

    C. 42:26-38, Sacks are full and with gifts

      D. 42:37 – 43:10, Reuben's and Judah's proposition

A'. 43:11-14, Jacob finally agrees to send Benjamin

  B'. 43:12-34, Second interaction between Joseph and the brothers.

    C', 44:1-13, Sacks are “loaded”

      D'.44:14-34, Judah approaches Joseph.

  B''. 45:1-15, Joseph discloses himself

A''. 45:16-28, Family moves to Egypt

Comments: This is the story when the Brothers are driven to Egypt by famine (by God, cp. Genesis 50:20). They have to interact with Joseph. For sure, they didn't recognize him. To begin with, I don't think they expected to be alive. Also, he looked like an Egyptian – shaved, make-up, etc. He is prepared to play a long game with them. As a result of his strategy, they came twice, approaching Joseph three times, making it very Biblical – every testimony is supported by two or three witnesses. At the end, he discloses himself, I'm your brother Joseph (Genesis 45:4).

Genesis: Judah and Tamar

 Judah and Tamar

text: Genesis 38

Structure:

A. 38:1-5, Birth of Judah's children

  B. 38:6-11, promise of giving Shelah as a husband

    C. 38:12-18, Tamar got the pledge items

    C'. 38:19-23, Judah can not retrieve his pledge items

  B'. 38:24-26, Judah confesses that didn't gave Shelah to Tamar

A'. 38:27-30, Birth of Judah's children

Comments: There are at least two things that should be said before the comments. First, the length of this story. It takes maybe 5 minutes to read it, but when one puts the years of boys being born, get married, dye, and for Judah to have it right – the span of the narrative occupy 20+ years. Therefore, Judah comes to his senses about the same time when he takes personal responsibilities over the safety of Benjamin (Genesis 43:8) along with stepping up as the spokesman for the brothers negotiating with Joseph whom they have did not recognize (Genesis 44:18). That connects the story with the future part of the narrative – and it is the second point to know prior to the reading. Genesis's author carefully places Judah and Tamar story here to show his conversion and not to intervene the Joseph narrative in the future. We need to understand how Judah converts from being irresponsible selfish man to the head of the household who will end up being the heir of Jacob's blessings, becoming the ruling tribe (Genesis 49:8-12). Now to the text!

Genesis: Jacob and Joseph

Jacob and Joseph

Text: Genesis 37

Outline:

A. 37:1-2, Jacob settles in the land.

B. 37:3-4, Robe of many colors.

C. 37:5-11, Joseph's dreams.

D. 37:12-36, Brothers sold Joseph.

Comments: Jacob settled in the land. There is nothing wrong in an attempt to find a quiet place, especially after years and years of fight for survival. Yet, Jacob jumped the gun – he thinks that all the troubles are passed, and now his favorite son can help him managing his estate. He should've learned from the father of faith – Abraham (Genesis 28:13) – that the current state is not forever (Hebrews 11:9-10; 13:14). Strife for permanent makes one solidify or petrify. When the challenges come, he is unable to adjust.

Genesis: Jacob returns to the LAND

 Jacob returns to the land

text: Genesis 32 – 35

Outline:

a. 32, Jacob meets with Esau

  b. 34, Dina's incident

c. 35, Getting rid of the idols and birth of Benjamin

Comments: Jacob settled his deals with Laban. Now, he is on the move toward the river than he needs to cross to return to the land. But he gets a report – his brother comes toward him, supported by 400 men. What Jacob is going to do? He needs a time alone...

Genesis: Jacob and Laban

Jacob and Laban

text: Genesis 28-31

Outline:

A. 28:10-22, Jacob's Dream.

B. 29:1-30, Jacob's Marriage.

C. 29:31-30:24, Jacob's Children.

D. 30:25-43, Jacob's Wealth.

E. 31, Jacob flees from Laban.

Comments: Jacob leaves mom and dad, getting father's blessing the right way (Genesis 28:1). The main “task” is to reach uncle Laban – Rebekah's brother. He gets there, and gets married. In his 20 years his wives bear him 11 sons and at least one daughter. Then, the time to return home came, Jacob flees Laban.

Genesis: Isaac - the story of two sons

Isaac – story of two sons

Text: Genesis 25:19 – 28:9

Outline:

Introduction: Birth of Esau and Jacob, 25:19-26

 a. Grown “boys”, part I, 25:27-34

   b. Attack of the Philistines, 26:1-33

 a'. Grown “boys”, part II, 26:34-28:9

   c. Esau takes two wives, 26:34-35

     d. Blessing of the sons, 27

     d'. The real blessing of Jacob, 28:1-5

   c'. Esau take third wife, 28:6-9

Comments: The character of Isaac is one of the most complex in the Bible. He had to go through the sacrifice experience (Genesis 22), mourned for his mother for about 3 years until he was comforted by his wife Rebekah (Genesis 23 and 24). And prayed for his wife to be able to bear a child (Genesis 25:21). Then the boys grew and he preferred one over the other... for better or for worse... that's the story.

The Twelve: St. James (Jacob)

St. James

Meaning of the name: James is actually Jacob – don't ask me why the translators changed it. Jacob means “holder of the heel” or “supplanter.” At some sense he can be seen as such – when Jesus comes to Peter's home, it was Andrew who accompanied the Lord (together with James and John). Yet, later on, Jesus takes Peter, James, and John, forming the triumvirate of the leadership in the Church (we already talked about humility and absolute lack of vengeance on Andrew's side).

Also, he and his brother John (Johanan) had a nickname “sons of thunder” (see on St. John). It can be a sign of reverence toward God or a character feature (or a bug). Honestly, I don't think it should be an “either... or” choice. His passion can be a helpful tool for the advanced discipleship (see on the Letter of James) or an emotion that leads to destruction (see on Samaritan village).

Life story: He is born to the family of Zebedee and Salome. Turns out, Salome was Mary's sister, which makes James [and John] to be a cousin of Jesus. Since he is always mentioned first in a pair with his brother, it would be safe to assume that he was the oldest one.

PSALM 87

Psalm 87

There are two main parts:

(a) vv. 1-3 – Zion vs. dwelling places of Jacob

(b) vv. 4-7 – Zion vs. other nations 

A. Zion vs. dwelling places of Jacob

Holy mountain – mountain is a higher ground, remember that the first great judgment was the Flood. After the Flood Noah builds the altar – mini-mountain – lifting up or elevating the place of worship above the ground as a remembrance of the Flood.  

  City founded by the Living one – interesting to notice that the first city was founded by wicked Cain, build on a spilled blood of his brother Abel. It should not be surprising for us – the great technological progress needs a sacrifice. So, should Christians leave cities? No, for our city of found by Jesus, who didn’t sacrifice “a brother” but spilled His own blood for our citizenship.  

    The gates are protected by Himself – if the gates are secure, the city/citizens are safe. He is protecting us by His Word and Sacraments – marking the perimeter of the city.  

      City of God is a place where the glorious things are spoken – it is easy to understand the claims of the pagan deities: many sacrifices, lots of smoke (and mirrors). Yet, Jesus has a different glory – dying for the ungodly, see Romans 5:6-8.    

 

B. Zion vs. other nations

vv. 4: 5 geography pointers

Rahab – Egypt (see Isaiah 30:7) – West

Babylon – East

Philistia and Tyre – seashores

Cush – Ethiopia – deep south

Dr. Martin Luther commented on this: it shall be a city as wide as the earth is, and in it shall be born Ethiopians, Egyptians, Babylonians, Philistines, residents of Tyre, and peoples of other lands and tongues. (RPL, p. 206)

v. 4b-6: Zion IS a birthplace for the God of LIFE is the founder of the city. Two things here: first, Zion is a place where the first commandment can be fulfilled – Genesis 1:28a: be fruitful and multiply, fill the earth. Second, It is paralleled with the idea that other places are places of spiritual death, as a place of absence/rejection of God.  

 

Conclusion:

v. 7: the words of singers and dancers (!).

Two words about dancers – it might look like a discotheque reading. It reality, we have a dance to perform every Sunday (at least), it’s called Divine Service or Liturgy. When a congregation is standing up in a proper time, when it sits down, when clergy, elders, and laity move in the appointed way – it is a liturgical and biblical dance.  

All my springs are in YOU: Springs are the sources of life in the desert climate: no water – no life, very simple.

Jesus identifies Himself with the springs of the living water – John 7:37-39.

He is the founder of the City of God – Revelation 21:10-14.       

 

Prayer: Thanks be to YOU, our heavenly Father, because You have called us into the Church of Your Son, Jesus Christ, and have begotten us again unto a lively hope through the Gospel. Keep us steadfast in the faith, that we may remain living stones in this Your spiritual temple to our last day, and cause us to rejoice over Your salvation. Amen.  

Romans 9. Part II: Paradox of God's patience

Paradox of God’s patience

Text: Roman 9:19-33

After two examples of Jacob vs. Esau and Moses vs. Pharoah, St. Paul asks a question about God’s will and determination v. 19

If everything is pre-determined, why is it their (Esau’ and Pharoah’) fault?

Two answers:

(a) Potter has authority over any vessel of his making, vv. 20-21, but it should be read in the context of God desire to show His … mercy bearing the vessels of wrath with patience – reason being that people being called not from the Jews only, but also from Gentiles

Supported by three quotes:

Hosea 1:10 – return of His mercy after the prophet’s sad personal example.

Isaiah 10:22-23 – the remnant is going to be saved, in the presence of many numerous Israel – as the sand of the sea.

Isaiah 1:9 – Lord gave the offspring – the Messiah – for the delivery of Israel, overwise they would be doomed.

All three quotes are given as a description of His mercy, while judgement is coming. Yet, the judgement is not the point, the point is God’s glory and mercy.

(b) righteousness by works over the righteousness by faith.

The faith is the key for the understanding of God’s conundrum of wrath vs. mercy, see John 3:16-18. Condemnation is not a result of God’s choice or election, but faith vs. lack of believing of people.

Israelites have stumbled with all the gifts of God were at their disposal – see 9:4-5, as prophesied by Isaiah 28:16 – stone of stumbling, in relation to it/Him people will have either offence vs. no be put shame.

PSALM 23

Psalm 23

The LORD is my shepherd…

There are many hymns based on the hymn.

There are many services – visiting the sick, funeral, Good Shepherd Sunday… Good for Sunday school and good for adults, and good for Christians and good for unbelievers…

 

First, let us figure out who the psalm is about?

The LORD, YHWH, and we need to compare it in the whole Bible – John 10:11, 14, Jesus is the Good Shepherd. 

When Jesus calls Himself a shepherd His disciples could relate it to many Biblical and historical examples: Abraham, Isaac, Jacob, Moses, Joshua, Saul, and David. Most of them after attending the flocks became the leaders of Israel. Joshua – Numbers 27:12-23.

When we understand that shepherding is a “military leadership,” we better understand Psalm 23:4-5.

Two things: (1) He walks with us through the valley of the shadow of death. He is not simply waiting on the other side, cheering for us – He walks with us (for You are with me).

(2) He prepares a table for us – feeding us with Himself, while the enemy can observe it. He is fully confidant in the final result – so, we can celebrate the victory even before the final strike, that’s why the Eucharistic prayer talks about “a foretaste of the feast to come.” We can have it now, but it will be much better on the other side of dark death tunnel.

Romans: Israel and God's mercy

 Israel and GOD’S MERCY

Structure:

a. 9:1-5, They are Israelites

  b. 9:6-13, God’s plan might continue

    c. 9:14, What then are we to say?

      d. 9:15-16, I will show mercy to whom I will 

      d’. 9:17-18, He has mercy upon whom He will

    c’. 9:19, You will say to me then?

  b’. 9:20-23, does the potter have control

a’. 9:24-29, Israelites – in numbers vs. saved.

Text: 9:1-18 

The benefits of Israel, to them belong:

1. adoption

2. glory

3. covenant

4. Giving of the Law/Torah

5. worship

6. promises

7. patriarchs

8. Messiah/Christ

True children – through Isaac, through Jacob:

Promise to Abraham, promise to Rebekah vs. the results of these promises more than 1000 years later – v.13 “Jacob I loved, but Esau I hated.”

Mercy and compassion of God does not depend on human will or exertion (9:16; cp. Eph. 2:8-9).   

Pharaoh’s case – God raised him to glorify His name (after Pharaoh rejected the will of God numerus times).

St. PETER'S PRISON STORY

St. Peter behind the bars story  

The Passage: Acts 12:1-23

Structure:

a. 12:1-2, Death of Jacob, brother of John, by an order of Herod (by sword)

  b. 12:3-5, group of soldiers

    c. 12:6-10, Lord’s angel

      d. 12:11, Peter is released   

    c’. 12:12-17, His angel

  b’. 12:18-19, group of soldiers

a’. 12:20-23, Death of Herod (by worms)

JAMES

Letter of James   

Video: (YouTube) is here.   

Title: Letter of James should be called Letter of Jacob. This might bring up many associations of Jacob the Patriarch who had his fair share of trials, defending himself against the rich, relying on the wisdom from above.    

Date of writing: very early (30-33 AD), probably before St. Paul came to prominence. This is the reason why James 2:14-26 should not be read as a polemic against Rom 4 and 5. Unlike St. Paul, James had a very different audience in mind (the people who actually were brought to diaspora because of Saul [St. Paul], cp. Acts 7-8).   

Structure:

a. 1:1 Greeting to 12 tribes in dispersion.

  b. 1:2-15 Trials, wisdom, and riches

    c. 1:16-25, good gifts from above.

      d. 1:26 – 2:13, bridle the tongue.

        e. 2:14-17 faith without works is dead (v.17).

        e’. 2:18-26, faith without works is dead (v.26).

      d’. 3:1-12, taming of tongue.

    c’. 3:13 – 4:12   wisdom from above. 

  b’. 4:13-18, trials, riches

a’. 5:19-20, saving the wanderer.

Main themes:

Trials. How do we perceive them: is it God who smacks us, or our own lifestyle got us in trouble (1:13-15). Also, an important issue, how to respond if we are persecuted unjustly: push back or bear with patience? (5:7-11)  

Wisdom. The Letter of James sometimes is seen as a collection of random wise sayings, something like a NT reflection on the Book of Proverbs. Yet, both of them have a deep structure. Also, both bring up the fact that the Wisdom comes from above (3:13,17; cp. Prov. 8).

Relations with the rich. It is important to identify the rich. On the one hand James speaks of people in fine clothing with golden rings. It points to the earthly riches. At the same time these signs can point to “covenantal riches” (cp. Rom. 9:4-5).   

Order in the congregation achieved by the control of the tongues, by the leaders or teachers (rabbis) and the lay members of the community.     

Main Characters: Jacob; Brothers/my beloved brothers (he is not addressing a company or a firm, he appeals to the family); “rich” and traders (4:13-17). Historical examples: Abraham and Isaac, Rahab, Job, Elijah. 

Reflection in other parts of the Bible: God Who created everything, knows all things, controls everything, and guides our lives to the proper End. (Gen. 1:1 – 2:3). It can be seen in the times of trials – Job is sustained by his faith in his Redeemer (Job 19; 42:10-17; cp. James 4:10).

There are a few exiles in the Bible. Adam and Eve are “exiled” from the Garden (Gen. 3:23-24), Israel got into the Babylonian captivity. Yet, God always provided a “comforter” – Jeremiah sent a letter to the ones in diaspora (Jer. 29:1-23).    

Lutheran teaching: Luther is very often quoted for his “rejection” of the Epistle. It is true that at the time of translation of the New Testament, he used the analogy of “straw” to describe James. On the other hand, in his later works Dr. Luther stated that the Epistle is ‘a good book, because it sets up no doctrine of men but vigorously promulgates the law of God (LW 35:395).

Apology of Augsburg Confession has the whole section on relationship between faith and works based on the Epistle (Ap. V:123-132).  

Lutheran hymnody:

LSB 528 – Oh, for a Thousand Tongues to sing (1:26-27)

LSB 846 – Your Hand, o Lord, in Days of Old (5:14-16)

 Relevancy of the Book: The epistle is important to us for at least three reasons. It sets the patterns of order in the congregation – not quarrelling, but relying on the wisdom from above, all matters should be solved in peace and reason (3:17). Second, the orderly life also can be reflected in the way the church treats the powerful figures of this world. James/Jacob argues for avoiding partiality. Which leads to the third lesson of the Epistle. The rich will assault the church, therefore, in the light of forthcoming tribulations, we need to learn and train ourselves to set aside zealotry, but practice patience in sufferings, confessing our sins, and calling back the wanderers.   

Memory verses:  

4:7 Submit yourselves therefore to God, resist the devil, and he will flee from you.