The Word of the Cross is the basis for Church's Holiness
Text: 1 Corinthians 5:1 – 7:40
Outline:
A. 5, Sexual immorality
B. 6, Judgment by the world
C. 7, Questions of marriage
Comments: It is important to note that the first area of Christian life that St. Paul addressed is the question of marital relationship. The church is as strong as the families that build the congregation.
Salvation of Israel
Text: Romans 11
Structure:
a. 1-5, God is
the source of Israel’s salvation
b. 6-10, gracious gift of salvation
c. 11-12, Salvation of Gentiles to provoke
the Jews
d. 13-16, image of olive branches
d’. 17-21, application of the branch
imagery
c’. 22-24, They will be grafted in if will
not abide in unbelieve
b’. 25-32, Covenant of salvation
a’. 33-36, He is the unsearchable source of all
vv. 1-5 –
this is not the most boasting phrases of St. Paul, the real fun is in Philippians
3:5-6. The apostle refers to a very dark moment in Israel’s history – the
kingdom is split, and the Northern one is under a severe spiritual oppression.
Yet, even then the Lord has preserved and protected 7000 men of true worshiper
(they did not bow their knees to Baal) (1 Kings 19:10,14,18).
vv. 6-10 – St.
Paul draws a distinction between Israel as elect group of people and the rest –
similar to his example from the Book of Kings. To support his idea, he quotes
from Deut. 29:3(4) followed by psalm 69:22-23. Therefore, it is not even the response
that makes them the recipients of the gift, but the grace extended to them. If
it would be response based – then salvation would be based on works/achievements.
vv. 11-12 –
on the other hand, there is a responsibility of their response. As a result of
their fall Gentiles were brought into salvation which made Israel jealous. It
could’ve been “good” jealousy – they would be even more zealous to save their
Jewish neighbors, showing who were the “founders” of the covenant. Unfortunately,
they ended up with bad jealousy – my way or highway attitude. Yes, it would be
way more glorious if Jews and Gentiles were united around the Gospel (v. 12).
vv. 13-16 – Introduction
of the Branch imagery. Apostle, actually, begins with an image of the
sacrificial dough – part of which is offered as the rite of the first fruits
(Lev. 2:12; 23:10; Num 15:17-21; Deut. 18:4). His logic is if the offering is
holy the whole lump is holy – because the offering represents the whole. Therefore,
the holiness of branches depends on the holiness/sanctity of the root (v. 16) –
thinking of an image of Psalm 1.
vv. 17-21 –
on the other hand, this should not be a reason for boasting among the Gentiles.
Being an Apostle of Gentiles, St. Paul expresses his pastoral heart rooting for
his team – for their spiritual benefit, but not to their pride.
vv. 22-24 –
same what happened with them – being cut off – can happen with the Gentiles if
pride prevails (v. 22). Their repentance and return will be graciously accepted,
and they will be grafted back in.
vv. 25-32 –
Appearance of the term “mystery” might be confusing. So, some people believe
that currant Israel is THE ISRAEL. Yet, St. Paul is consistent with his usage
of “mystery” (cp. Eph. 5:32) – the mystery of incarnation of Jesus Christ and
salvation of the whole world. God called them in the times of their forefathers
and is not going to change His mind (otherwise we would have unreliable capricious
God). His mercy is open to all, same as all were “labeled” as disobedient. All sinned
in Adam, and the sins of all have been pain in the Cross.
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).
Luke 13
This chapter has parables and healing. After a call to repentance.
Jesus goes to a parable of the Barren Fig Tree. The image of the fig tree has
deep roots in the Bible. Prophets Hosea (9:10) and Nahum (3:12) develop the
image, which Jesus brings to fruition. The listeners of Jesus immediately understood
that the fig tree is a description of Israel, same as the prophets would say.
This parable has many layers of understanding, and math
skills can help to dig even deeper in the dialog of the owner and the vinedresser.
The owner says that he has been waiting for the fruit for the last three years.
According to the Leviticus 19:23-25, after planting of a tree is it pointless to
look for the fruit during first three years. Therefore, if we have a godly
owner (and we have no reason to assume otherwise), he waited 3 years, then he
waited for the fruit 3 years, and now he gives a chance to the fig tree for one
more year. Total seven – he will evaluate the fruitfulness of the trees after the
seventh/sabbatical year.
God is the One who gives us fruit, evaluation, and rest. The vinedressers of the Church take care of the flock, encouraging the growth of the fruit (cp. Gal. 5:22-23). This growth is also exhibited in two other parables in the chapter – parables of the mustard seed and the leaven. Both are very short, delivering the main idea using just a sentence of two, and the idea is growth (Lk. 13:18-21). The word Kingdom here should be taken not only as a kingdom, but as a rule, rule of God. His rule is getting people to grow, grow in their piety, grow in their godliness, grow in the care for themselves and others.
