Gospel of Mark: Transfiguration

Transfiguration

Text: 9:2-13

Comments: A. Context. We see this as a follow up to the first foretelling of Jesus' death and resurrection. Jesus got two responses: First, Peter rebuked Jesus. Second, there is no other response whatsoever. To give them a better understanding of the resurrection glory He takes 3 of His closer disciples to a mountain.

The mountain experience is overwhelming for them, and Jesus “charges them to tell no one until the Son of Man had risen from the dead” (v. 9). This triggers a conversation and He leaves it with a cliff hanger (v. 10-13).

B. Jesus and 3 others. Jesus selects James, John, and Peter as His “mighty men.” He spends more time with them and they see His glory of transfiguration. This is a pinnacle of Biblical leadership model. David had 3 mighty men: Josheb-Basshebeth a Tahchemonite, Eleazar son of Dodo, and Shammah son of Agee the Hararite (2 Samuel 23:8-12).

If we go even further in history, we should remember Moses and his three supporters: Aaron (his brother), Hur (community leader), and Joshua a son of Nun (military leader), helping Moses to pray and win the first battle of Israel after crossing the Red Sea (Exodus 17:8-16). Also, we should remember Noah and three of his sons: Shem, Ham, Japheth (Genesis 6:9). Or Daniel with three of his friends: Shadrach, Meshach, and Abednego (Daniel 1:6-7). In the royal court we can see the following model: monarch, prime-minister (dealing mostly with the internal affairs), minister of foreign affairs, and chief military commander.

Ultimately this paradigm comes from the order of creation, however in reversed order. In human world/terms we have a leader and three supporters. In creation order we have Trinity who invites Adam into fellowship of God's counsel. So, if we begin from the Creation account we need to notice other stories of the Bible where a human was given this privilege: Abraham and three visitors (Genesis 18), Isaiah who see the LORD Sabaoth (Isaiah 6 and Isaiah 53:1).

C. Seven persons. We know that Jesus was met by Moses and Elijah. So. So far we have 6 personalities: Jesus, 3 disciples, Moses, and Elijah. Then the Father speaks, making seven persons total. This completeness is important. Because prior to that Peter said something really strange – he did not know what to say, and have decided to say something. Proverbs 17:28 says: even a fool who keeps silent is considered wise. Peter should've take a class on the Books of Wisdom... What's so strange about his words? The problem is that he equalized Jesus, whom he just confessed to be the Messiah, with Moses and Elijah. These later guys are great BUT (!) Christ is greater, far superior. Author of the Letter to Hebrews, comparing Jesus and Moses put it this way: For Jesus has been counted worthy of more glory than Moses – as much more glory as the builder of a house has more honor then the house itself (Hebrews 3:3).

That's why the voice of the Father is SO important – He rearranges everything to it's proper place: this is My beloved Son, listen to Him (Mark 9:7). Moses, Elijah, David, all the other writers of the Holy Scripture have no glory of their own. They are as important as long as they point to Jesus as Messiah.

D. Why Moses and Elijah? Why these two? Why not Abraham or David? I think there are at least two reasons for it. Moses and Elijah represent two very distinctive periods in Israel history enveloping (more or less) all of its span. Moses is the one who brought them from patriarchal period to the LAND. Elijah ministered in the period of divided kingdoms preparing Israel for the first (Assyrian) exile.

Second, both Moses and Elijah have “weird” death stories. We are told that Moses died, but no one knows where his grave is. Who dug the grave? OK, maybe Moses, but who put the dirt back into the grave?? With Elijah it's not simpler – if Jesus is the first being raised from the dead, where did the prophet go to await for the resurrection of Jesus? We have many questions... AS a result we end up with two mysterious people who passed through death in some different way – so, they are the perfect representatives to talk to Jesus about death and resurrection.

E. Bright glory of Jesus – a foretaste of the glory of resurrection. As I said in the very beginning, the mountain experience of the apostles and Jesus' request not to share it with anybody until resurrection triggered a thought process in the right direction – what this rising from the dead means? (9:10). What Jesus did is gave them a foretaste of His resurrected glory. When we compare this passage with what we see in the Book of Acts 9:3-6 and Revelation 1:9-19, the purpose of Jesus becomes clear.

Therefore, we can identify a few elements of heavenly glory: bright glorious apparel and profound conversations with the spiritual giants of all, and most importantly – fellowship with the beloved Son of God, our Lord and Savior! 

ROMANS: Israel's fate

Israel’s fate

Text: Romans 10

vv. 1-4, Apostol desired the salvation of the fellow Israelites: they have a zeal, but in accordance to knowledge,

Knowledge as a close/intimate connection 

Christ is the end/goal/purpose of the Law/Torah

 

vv. 5-7, righteousness based on the Law vs. righteousness based on the faith

Living by commandments vs living by faith (Rom. 1:17, Hab. 2:4)

Also, contrast of Jesus and Moses in the Prologue of John 1:17. Note that both John and Paul do not compare the texts, they compare the “lifestyles” – life according to the LAW vs. life of faith.

 

vv. 8-10, Mouth and heart

Interesting structure of the passage. St. Paul introduces “mouth” and “heart” (v. 8), then treats them in a chiastic pattern

A. 9a, confess with you mouth

  B. 9b, and believe in your heart

  B’. 10a, with the heart one believes – justification

A’. 10b, with the mouth one confesses – salvation   

This is based on two passages from the Old Testament that the apostle uses as “proof texts,” see next 

vv. 11-13, Everyone who believes will not be put to shame/be saved – Is. 28:16 and Joel 2:32:

Isaiah 28: 16 – about believing – no shame, justification

Joel 2:32 – about calling on the name – confessing with the mouth – salvation

vv. 14-15, How would they believe if they haven’t heard?

Chain sequence: calling upon the name – believing – hearing (from someone) – there should be someone preaching, biblical reference Isaiah 52:7 (which is written right before the next quote in v. 16 – Isaiah 53:1)

vv. 16-17, Gospel was “available for them – both in the days of Isaiah and now. For Isaiah exclaims: “Who has believed heard from us?”

So, faith comes from hearing – not as a penetration of sound waves into one’s ear but as a process described in the previous paragraph, see chain sequence. To complete it Jesus instituted the Office of the Holy Ministry (Matthew 28:16-20; John 20:19-23).

 

vv. 18-21, they have heard, but

didn’t understand/accept   

Others found Me

I hold out My hand to a disobedient people

One more time, maybe they didn’t hear? No, they did – Psalm 19:4

They heard but didn’t understand/accept

Both in the times of Moses – Deuteronomy 32:21

Then a second confirmation of their rejection came from of Isaiah [65:1] (700 years after Moses).    

And yet, the Gospel was available – Isaiah testifies for that [65:2].

Again, St. Paul juxtaposes the texts of Moses and Gospels or Apostles. He shows that the Gospel as Good News was always available. But people did not listen, didn’t accept, chose to live by the commandments not be faith, therefore rejecting the Good News of salvation.  

 

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.

LENT: EXODUS 11

Lenten devotions: Exodus 11 

(please read the chapter before reading this devotion).

This is the first out of three chapters when we get into the first Passover narrative. There is an announcement of one more plague in chapter 11 (see the previous devotion when we discussed the number of plagues). Then chapter 12 tells us of the execution of the Passover, and chapter 13 concludes the story by consecration of the Firstborn. So, let’s dive into the text.

By this time Moses had great respect in the eyes of everyone but pharaoh – his pride blinded him, his understanding became dull, and the heart got really hardened. Plague after plague the LORD showed His might and His mercy – for after awhile YHWH would also pull back and restrain Himself. There is a reason why we proclaim that “His mercy endures forever” (see Psalm 136). Even here we should notice that God first gives a final chance to the pharaoh, sending His servant Moses to announce His plans.

He is not a thief, who sets an ambush and attacks in the dark. He warned, He appealed and called back to repentance… All the words of Moses fell on deaf ears. This is very sad when people are pushing back, rejecting the will of the LORD, and then complaining about their circumstance.

LENT: EXODUS 10

 Lenten devotions: Exodus 10 

(please read the chapter before reading this devotion).

This chapter tells us about two “last” plagues. We are so used to thinking in terms of 10 plagues, but it can be “structured a little bit differently: 9+1. Nine ones that go from the lowest point – the water, to the highest point – sun. Step by step, plague by plague YHWH destroys all the divinity images Egyptians created so far. The last one, as we’ll discuss in our next devotion, is more into the ultimate power of the Living God or God of live.

So, the last out of nine is the three-day darkness. Before we as New Testament Christians jump on “three-day” wagon, we need to talk about the darkness. And, before we compare the Exodus darkness over the darkness of Calvary, let’s spend some time with the darkness we see over Egypt (pun intended).

At first, we hear the command of the LORD telling Moses to stretch his hands toward heaven, then the darkness will fall (Exodus 10:21). The very next verse though adds an adjective to describe the scenery – pitch darkness. Sages have commented on this as the darkness so thick that it could be cut with a knife. So thick…

LENT: EXODUS 6

Lenten devotions: Exodus 6 

(please read the chapter before reading this devotion).

Chapters 5-6-7 begin a long action dialog between Moses and the LORD. God asks/tells Moses to do something – pharaoh retaliates – people complain – Moses goes to God, and ... circle repeats. So, you shouldn’t be surprised when the chapter opens with God’s answer (if you want to know what the “question” was, please read chapter 5). There are two main parts of the chapter: revelation of the name and the genealogy of Moses and Aaron. For the sake of time and space I’ll take upon a task to talk about the name.

To set the stage God promises to Moses that He will do triggering pharaoh to send them (sons of Israel) out and even drive them out (Exodus 6:1). Again, the post size doesn’t allow me to explain it in full, but please note the similarity of Adam’s exodus from the Garden [of Eden]. LORD God sent Adam out and drove him out… (Genesis 3:23-24).

LENT: EXODUS 5

 Lenten devotions: Exodus 5 

(please read the chapter before reading this devotion).

This chapter is one of the pivotal points in the story of Exodus. The book begins with a new pharaoh arising to power who knew no Joseph (Exodus 1:8). This phrase is a “euphemism” (if you will) for a lack of recognition of the heritage that Joseph left behind. His gift to Egypt was true religion, faith in the LORD, the Living one. The pharaoh who didn’t want to follow in the footsteps of his predecessors decided to abandon the faith, be new, be progressive.

Then he died, and God sent the messengers to the new pharaoh – Moses and Aaron came to ask for permission of worship. People of Israel would go into the wilderness, for three days, and worship their God – YHWH, the Living One, the LORD. But the new pharaoh, who probably was a “classmate” of Moses at some point said something that practically sealed his doom: Who is the LORD, that I should obey His voice and let Israel go?” (Exodus 5:2).

LENT: Exodus 4

 Lenten devotions: Exodus 4 

(please read the chapter before reading this devotion)

In the previous chapter God revealed Himself as a the One who doesn’t need an “external” identity – I am who I am (Exodus 3:14). “I can not be identified by parental last name, marital status, job description, ownership of a share of a corporation etc.” He is the beginning of everything: time, space/matter, relationship. Therefore, as the beginning of everything He initiates the process of a call, call of Moses. By the end of the chapter, He tells Moses to return to Egypt, gather the elders of Israel, and tell them that they are better to ready for the Exodus (Exodus 3:16-22).

How did Moses respond? He came up with a solid excuse – what if they will not believe. A reasonable doubt – Moses already experience rejection by his brothers, and when he left there was not much faith among the Jews overall. To deal with this God gave him three special signs – staff turning into a serpent, a leprous hand placed next to heart being healed, and a reminder of the blood of babies being thrown into the Nile when water taken from the river will turn into blood on the ground (Exodus 4:1-9).

Then Moses raises less reasonable concern: I am not eloquent. Literally, he said I’m not a man of words. It was less reasonable – for the fact that Moses was taught in all the wisdom of Egypt (Acts. 7:22). But the LORD reminded Moses Who makes man’s mouth (Exodus 4:10-11).

Finally, Moses tries to play his last trump cart – or what he thought was a trump card – please send someone else? Now the anger of the LORD kindled…

We know the outcome of the story – Moses when back, endured the hardship of pharaoh’s resistance, and gloriously led people out of Egypt to Sinai to be in the covenant. When God leads you to be part of His mission you can have concerns – He will be happy to show His mighty ability to provide. When you have doubts about yourself – run to Him for proper self-identity that we find in His promises of Baptism. The only thing that can “set Him off” is our total rejection be walk the walk and to talk the talk. Pray that the LORD of life will help you to identify a place in His team.

LENT: EXODUS 3

 Lenten devotions: Exodus 3 

(please read the chapter before reading this devotion)

We came to the pivotal point of Slavery story. At the end of the previous chapter people of Israel cried out and God have heard and remembered the covenant to Abraham, Isaac, and Jacob (Exodus 2:24-25). There should be a comment on “remembering.” This term doesn’t mean that God forgot something, what it means – He will begin to act upon this covenant. This is important: for a while Jew suffered but did not call or prayed to God. As soon as they did – He immediately decided to intervene.

Now to the chapter at hand. This is the famous story of the burning bush. There are many stories, paintings, movies, and other pieces of art based on the event, let alone theological commentaries. What is important to note here is the fact that Moses spent about 40 years in the wilderness (Acts 7:23 tells he was 40 years when he ran out of pharaoh). He had great experience of guarding sheep, fighting with wild animals, and dealing with snakes and serpents (it will be important for the next chapter). That’s why it is an important habit to read the Bible slow, careful.

LENT: EXODUS 2

Lenten devotions: Exodus 2 

(please read the chapter before reading this devotion)

This is an interesting chapter for our Lenten Journey. I’m not saying that the Bible has non-interesting chapters, but some of us try to avoid genealogies or description of sacrifices or ... (have freedom to feel the blank). This chapter is interesting with its content, but I can guess you have not heard this interpretation before – so, my devotional comments might be interesting too.

Exodus chapter 2 tells us a story of Moses’ birth, adoption into daughter of Pharaoh house. He was raised as a part of the royal court. When the first Christian martyr told his story, he summarized it in this way: “Moses was instructed in the all wisdom of the Egyptians, and he was mighty in his words and deeds” (Acts 7:22).

Advent Readings: Luke 16

Luke 16

This chapter is a part of continuation of the previous conversation with the Pharisees. Here Jesus shifts his attention to the disciples. He teaches them an important lesson – one cannot serve God and money (Lk. 16:13).

That’s where Pharisees interfere – making snarky remarks about money… Jesus’ responds with somewhat an ambiguous statement on self-justification. It gets clearer as He talks about the Law and the Prophets – two main parts of the Hebrew Scriptures of Jesus’ time. Sometimes people contrast the books of the Old Testament with the books of the New Testament. I don’t think that this reading is correct. What Jesus leads people to understand is the texts of the Law and the Prophets are going to be followed up with the Gospel – the Good News, which is first preached then it was recorded by the four Gospel-writers.

Yet, to give the Pharisees an idea that there is no contradiction between the parts of the Scriptures, Jesus teaches them a parable. Technically, it doesn’t have a title of “parable,” but it has all the properties of the parable. Regardless, the story of the Rich man and Lazarus tells that people of Jesus’ times have Moses and the Prophets to read and meditate upon (Lk. 16:29-31). The Scripture is quite sufficient to bring one to the proper relationship with God. No “extra-curricular” or magical experience can substitute for the pure, written, and inerrant Word of God. Listening and adhering to the Word will bring one to repentance and reconciliation with the Creator (2 Cor. 5:19). 

Advent Readings: Luke 9. Transfiguration

Luke 9

The center of the chapter tells us a story of Transfiguration. Jesus goes to the top of the mountain taking along three of His disciples: Peter, James, and John. They see Jesus speaking with Moses and Elijah about His exodus [ESV – departure] (Lk. 9:31). This is a unique feature of the Gospel of Luke, none of the Gospel writer pointed out this fact. There is an interesting thing – Moses is a leader of Exodus; Elijah had his own exodus experience (1 Kg. 19). Moses and Elijah had something to share with Jesus, Who was about to embark on His Exodus path toward Jerusalem.

Yet, the main point of the story of Transfiguration is an attack on the Sovereignty of the LORD. Peter’ suggestion, however good intentions guided him, presupposes that the glory of Moses, Elijah, and Jesus – the incarnate Word of God – is equal. Heavenly Father immediately intervenes, saying “This is my [beloved] Son, my Chosen One; listen to Him!” (Lk. 9:35). To visualize this intervention, the disciples saw no one when the voice from heaven had spoken.

Jesus only, Jesus of the cradle, Jesus of Transfiguration, Jesus of the Cross and Tomb, and Jesus of Resurrection and Ascension. 

Advent Readings: Luke 4

Luke 4

The chapter begins with a story of temptation. Many of us know it almost by heart. Bread, glory, false humility… Jesus gloriously defends Himself with the Word, to be precise – with the words of Moses from his last sermon, delivered right before Israel left the desert going to the Land of promise. Even a pitiful attempt of the devil to misinterpret Psalm 91 [which rabbinical tradition assigns to Moses], didn’t break through the Torah based shielding or a very unique technic of fencing with the Word of God (cp. Eph. 6:17).

STRESS OUTSIDE of VOCATION

STRESS OUTSIDE of VOCATION

Psalm 90

This is a famous psalm that “determines” the length of human life. 70 or 80 years – a good span of life. Lot’s can be done within these years. Thou people often miss that the subscription for the psalm attribute the text to Moses. And we know that Moses himself lived 120 years. This raises the question: what was he doing when he passed 70 years mark?

We know it – the answer is very simple – he was a shepherd herding the flocks for his father-in-law. Verse 10 says that 70 years is a sure mark a man can plan for. For sure, Moses was aware of sicknesses and wars that carry away the lives of the young men and women. Yet, under “normal” circumstances this is what one can expect. Then Moses pushes the boundaries a little further – maybe 80…

Stephen at the Council

Stephen at the Council  

The Passage: Acts 6:8 – 7:60  

Structure:

a. 6:8-10, the spirit he spoke with

 b. 6:11-14, false testimony about prophecy of Stephen

  c. 6:15, his face was like a face of an angel

   d. 7:1-5, the Land of Promise

    e. 7:6-7, descendants will be enslaved in an alien land

     f. 7:8-19, immigration to Egypt

      g. 7:20-29, Who appointed you a ruler and a judge?

       h. 7:30-34, sending of Moses

      g’. 7:35-38, Who appointed you a ruler and a judge?

     f’. 7:39-41, heart back to Egypt

    e’. 7:42-43, exile in Babylon

   d’. 7:44-50, the House of God

  c’. 7:51-54, Law was transmitted by angels

 b’. 7:55, prophecy of Stephen

a’. 7:56-60, receive my spirit  

Historical and geographical context: Overall, the story is similar to Pentecost – people from many territories, under effect of the Spirit (6:10), but instead of baptismal death of their sins (cp. Rom. 6:1-4) they are going to push for the death of Stephen.   

Everything begins “somewhere in the city”, then Stephen is brought to the council at the Temple. Everything ends outside of the city with stoning (7:58).

Theology:

Now Stephen is doing signs and wonders, reflecting the activities of the Apostles. The Book of Acts begins with Apostles making miracles (cp. 3:1-11). Now it is the turn for one of the deacons. Same, as with apostles – miracle making is not the most important part of the ministry. Stephen is accused of preaching about Jesus of Nazareth (6:13-14).   

The Body of Christ is treated like Christ. I pointed out a few parallels between this event and Pentecost. We also can identify the parallels between the treatment of Body of Christ and Christ Himself. Good ministry, false witnesses, giving up one’s spirit, and death would constitute the pattern.   

Third use of the Law. It is interesting that the false witnesses accuse Stephen of preaching against the customs of Moses (6:13-14). But it was a false accusation, right? How do we reconcile the Law and the Gospel – by pointing out 3 uses of the Law (cp. FC, art. 6)

Knowledge of the history of salvation. Notice what a beautiful historically accurate sermon Stephen delivered! We can learn a few things about the history of Israel from the sermon. First, 400 years of “slavery” began with Abraham (7:6, cp. Gen 15:15-16, Gal. 3:17). It was not a slavery (in the beginning), it was a rule and domination of Egypt over the Canaan territory. Second, Moses was 40 years old when he had to escape from the wrath of Pharaoh. Third, 7:25 clarifies the reason why Moses took off – Pharaoh (correctly) assumed that Moses was ready to lead a revolt, but his “brothers” did not understand. Fourth, at the time of Jesus believers considered Minor Prophets is one book – the book of 12 (7:42). Fifth, historically our worship is patterned after the worship of heavenly choirs (7:44, 49-50, cp. Matt 6:10b). No wonder the class on Liturgics at CTSFW for SMP program is called “Heaven on Earth”.      

Any story should have a personal twist (v. 50 to 51-53). The high priest (nameless again, cp. 5:12-42) and the Sanhedrin (the council) were ready to listen relatively long historical excurse to the nation’s past. They became outraged when Stephen draws the connection between the previous generations rejecting and killing the prophets and them – those who rejected the Righteous One (betraying and murdering Him) and resisting the Holy Spirit (cp. Matt. 12:31-32).    

Other themes:

Death as falling asleep (cp. 1 Cor. 15:20; 1 Thes. 4:13). It looks like the phrase “falling asleep” was used to describe the death of the believers in the expectation of the final resurrection. Comparing with other parts of the Bible, it looks like what is falling asleep is the body, not the soul (cp. Lk. 16:19-31). 

Jude

 Letter of St. Jude   

Title: There are a few Judas in the NT. Curtis P. Giese provides a helpful layout to all the possibilities for the authorship (2 Peter and Jude, CHP, 2012, pp. 16-18). He settles on the Jude, brother of James, and, actually, a half-brother of Jesus. Yet, being reluctant to claim his special relational connections with the LORD, he identifies himself as a brother of James (Mt. 13:55; Mk. 6:3).          

Date of writing: It is one of the later epistles. The conundrum that should be solved is the relationship between Peter and Jude. Different schools of thought give priority to one over the other (See Giese, pp. 1-6, 11-12, 17-18). IMHO – I believe that Jude “polishes” the statements of Peter, therefore, Jude should be written around 64-65 AD or ca 68AD (as TLSB and TLRB [The Lutheran Reader’s Bible] states).   

Structure:

a. 1-2, Greeting

  b. 3-4, beloved, hold faith once delivered to the saints

    c. 5-7, 3 negative examples from Biblical history

      d. 8, takeaway 1

        e. 9-11a, Positive example (Michael)

     c’. 11b, 3 negative examples

       d’. 12, takeaway 2

         e. 13-16, Positive example (Enoch)

  b. 17-23, beloved, hold to the prediction of the apostles

a. 24-25, Conclusion with Doxology

Main themes: Not giving in to the evils of the world. It tries to penetrate the church and corrupt the church from within.

Imminent judgement on the ungodly. Though it looks like the wicked prevail (at times and places), there is a greater judgement that is ultimately coming to the world (cp. Ps. 73).   

Main Characters: Jude and the beloved

Negative examples	Positive examples
(1) Unbelievers in the time of Exodus, Fallen angels, Sodom and Gomorrah; (2) Kain, Balaam, Korah	Michael   Enoch

 

Reflection in other parts of the Bible: Angelic rebellion is presented in Job 1 and 2: Isaiah 14:13-15; Zech 3:1-2. Comparing the last passage with Jude might help us to identify the figure of Michael – the one at the right side/hand of God – as the second person of the Trinity.

Importance the apostolic authority in the Church over self-achieved “intimate relationship with God”. Same as 2 and 3 John – theme of “face to face”.

Jude brings up 8 examples from the Pentateuch assuming that his readers and listeners immediately catch the connection for a deeper reflection. He simply mentions them without any long description. 

Lutheran teaching: The Book of Concord quotes Jude [11] only once – discussing the Third use of the Law (FC SD VI:16). Authors of the Formula made a connection between Pauline usage of “works of the Law” (Rom. 3:20) as “works of the slaves”.   

It is not a “Lutheran teaching” per se, but for many years the President of the LCMS A.L. Barry would sign his devotional remarks in every issue of Lutheran Witness with the concluding words of Jude v.24-25.

Lutheran hymnody:

LSB 518:28 – For All the Saints in Warfare (v. 28 – St. Simon and St. Jude, Apostles)

LSB 508 – The Day is Surely Drawing Near

Relevancy of the Book: As long as the Church is present on earth, the forces of evil will attack her from the outside and try their best to penetrate corrupting from the inside. The Letter of Jude is very helpful with the identification of these attempts, encouraging the “beloved” to hold fast to faith once delivered to the saints. Also, regardless of the difficulty and severity of the spiritual and life combat, we eagerly await the Second Coming of Christ which will complete the ultimate deliverance.   

Memory verses: 20-21: But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, keep yourself in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life.

Overview of the Bible: Psalms

 Psalms  

Title: Psalms - from Greek, usually translated as “instrumental music”. Hebrew – Tehilim – praises (though more than 30% of psalms are the psalms of sorrow and distress).    

Date of writing: goes between 1450 BC to 586-536 BC

Authors: from Moses to David, sons of Korah, Asaph and others   

Structure: Five books

Book I: 1 – 41 [41:13] (9+10 and 32+33) = 39 total = 22+17

Book II: 42 – 72 [72:18-19, 20] (42+43) = 29 total = 12+17

Book III: 73 – 89 = 17

Book IV: 90 – 106 = 17

Book V: 107 – 150 = 44 = 22+22

22 – number of the letters in Hebrew Alphabet (cp. Ps 111, 112, 119)

17 – number related to the nations of the world

12 – tribes of Israel     

Main themes: First two psalms lay out the landscape of the psalter: the word of God, ways of righteousness and wickedness, God’s creation as an image and reflection of life, spiritual warfare – distress and victories, worship of the Son, surrender of the earthly authorities to the King of kings.      

Main Characters: godly man, Son of God, wicked ones, stars, trees, rocks, Levites.    

Reflection in other parts of the Bible: Singing hymns on semi-regular basis became a part of Israel’s life during exodus – Ex. 15, Num. 21, Deut. 32 and 33. But, overall, the worship was “silent”, we have prescribed ritual, but not a prescribed “liturgy”. Only with the coming of king David we get “songs”. Interesting to see this development in the Book of Revelation ch. 4 the throne is empty; therefore, four living creatures say the words of Holy, holy, holy (4:8). Then in ch. 5 we see the ascension on the throne of Lion-Lamb – then the four living creatures and the elders immediately begin to sing (5:9-10).   

The Book of Psalms is the most quoted OT book n the New Testament. The liturgical usage of psalms made it very familiar for the people of God. Lex orandi – lex credendi.

Lutheran teaching: The Book of Psalms holds one of the longest list of quotations in the Book of Concord (the Confessions of the Lutheran Church). Therefore, I’ll point out only a few themes: godly rulers, human bodies as God’s creation.

Reflecting on the Ps. 2:10 A treatise on the Power and Primacy of the Pope states: the chief members of the Church, the kings and princes, should especially guard the interest of the Church [54]. This statement anole shows that the relationship between the civil and spiritual authorities is more complicated than a simple “separation of the church and state”.  

Based on the creation of any human (139:14-16) Formula of Concord states: Scripture testifies that God has created human nature not only before the fall, but that it is God’s creature and work also since the fall (SD, I:34-36).   

NB: the first lectures of Luther on the Bible were not lectures on Romans and Galatians, but the lectures on Psalms (1512,13 – 1515), discovering the Gospel.  

Lutheran hymnody:

LSB 656, 657 – A Mighty Fortress is our God. 

LSB 709 – The King of Love My Shepherd is. 

Relevancy of the Book: Epistles of Paul (Eph. 5:18-19; Col.3:16) teach that it is important to sing psalms to overcome the spiritual, emotional, and communal struggles. The “psalms and hymns and spiritual songs” – are types that can be found in the inscription of the psalms.

Peter (Acts 2:34-35) and the author of the Letter to Hebrews (1:13; 5:5,6) base their Christology on psalms – especially Ps. 2 and 110.     

Memory verses:

1:1-2: Blessed is the man who walks not in the counsel of the wicked, not stands in the way of the sinners, not sits in the seat of scoffers; but his delight is in the law (Torah, teaching) of the LORD, and on his law he meditates day and night.

119:105: Your word is a lamp to feet and a light to my path.

Overview of the Bible: Deuteronomy

 Book of Deuteronomy

Title: Deuteronomy, from Greek Deuteros – “second” and Nomos – “Law”, second time when the Law is given.

Hebrew: D’varim – Words, cp. Ex. 4:10 (lit. I am not the man of words)      

Date of writing: 1446 – 1405 BC

Date of Narrative: 1406 – 1405 BC

Structure:

A. 1:1-4, Moses speaks on the plane of Moab

  B. 1:5-4:43, Historical Overview of the Journey

    C. 4:44 – 5:33, Introduction into the Teaching

      D. 6 – 27, Sermon on 10 Commandments

    C’. 28 – 30, Sanctions on keeping or breaking the Teaching

  B’. 31 – 33, Historical succession: person and song

A’. 34, Moses dies on the Mountain Nebo      

Main themes:

Seriousness of sin – Ch. 4:1-6, Ch. 27:9-26

Godly leaders – ch. 17 – 18

Succession of power – ch. 31 – 33

Israel as a beloved nation – 4:7-8; Ch. 7

Relationship with the neighboring nations – 16:9-12  

Main Characters: Moses, Joshua, 12 tribes of Israel, King Sihon of Heshbon, King Og of Bashan. 

Reflection in other parts of the Bible:

Blessing of 12 tribes (33) – Genesis 49, Rev. 7

The reason for Moses’s death (1:37; 3:26; 4:21-22) – Numbers 13-14, 20

Rules for a king (17:14-17) – 1 Kings 10:14 – 11:8

New prophet like Moses (18:15-22) – Structure of the Gospel of Matthew

Lutheran teaching:

Teaching of the people of God and – particularly – young generation the articles of faith is based on Deut. 6:7 (SC, Pref:6-7; LC, I:61, III:79).

The Ten Commandments (both Ex. 20 and Deut. 5) – SC, I and LC, I

The doctrine of the Third use of the Law is drown from the Book and supported by Deut. 12 (FC, SD, VI:20).   

Lutheran hymnody:     

LSB 581 – These are the Holy Ten Commandments

LSB 814 – O Bless the Lord, My soul (stanza 6)

Relevancy of the Book:

Reading the Book of Deuteronomy, we see the rules and regulations that people of Israel should follow upon their entrance into the Land. Many places in the New Testament show that in Christ we reached the Promised Land. Therefore, many of these rules and regulations, commandments and testaments can/should be a helpful guiding line for the life of a Christian.

Notice also that Jesus, being in the wilderness (Lk. 4:1-13), uses the words of Deuteronomy only: Deut. 8:3; Deut. 6:13, 16. Jesus shows us an example how to engage properly into a spiritual warfare – using the Word of God that teaches us the great doctrines of God’s love.         

Memory verses:

6:4-9 Hear, O Israel: the LORD our God, the LORD is one. You shall love the LORD your God with all your heart and with all your soul and with all your might. And these words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house on your gates.

Overview of the Bible: Numbers

 Book of Numbers

Title: Numbers – numbering the people in the wilderness,

Hebrew: B’midbar – in the wilderness (cp. Is. 40:3, Mt. 3:3, 4:1-11).

Date of writing: around 1406 BC

Date of Narrative: 1446 – 1406 BC

Structure:

A. 1 – 10:10, Census and Arrangement of the Camp 

  B. 10:11-36, Israel leaves Sinai

    C. 11 – 14, Bad leadership at the entrance into the land

      D. 15:1-36, Rules of proper conduct

        E. 15:37-41, A sign of royal priesthood

          F. 16, Rebellion of Korah (attempted power grab)

          F’. 17, Aaron’s rod blossoms (God’s answer to the attempt)

        E’. 18, Duties of Priests and Levites

      D’. 19, Rules of proper purification      

    C’. 20 – 21, Old leaders die

  B’. 22 – 25, Unfaithfulness at Moab

A’. 26 – 36, New census and arrangements in the Land

Main themes:

The presence of God in the midst of the structured and numbered encampment turned the people of God into His army (cp. Is.6:3). This will develop into the theology of Church Militant (cp. Mt. 16:18; Rev. 7).

Faithfulness and unfaithfulness of the leaders and the people (cp. Deut).

Centrality of God’s provision and redemptive grace regardless of the unfaithfulness of men.

Important role of women in the Israeli society.   

Main Characters: Moses, Aaron, Miriam, Joshua and Kaleb, Korah, Balak and Balaam, Eleazar and Phinehas, Daughters of Zelophehad, Tribes of Reuben, Gad and a half of Manasseh (trans-Jordan settlement).  

Reflection in other parts of the Bible:

Numbering the tribes has celestial meaning (f.ex. 1:36-37) as Gen. 5 (:23-24), the theme of people as lights.

God has given power and authority to the people in the ministry – Korah’s rebellion vs. Psalms of the sons Korah; John 20:19-23 and Acts 6.

The unity of “distant” tribes – Joshua 22 (:10-34).

Supremacy of the Word over the feelings/inclinations of the heart (15:37-31) – Jer. 17:9; Rom. 7:13-25; Heb. 5:11-14.

Lutheran teaching:

The proper relationship between the Nazirites and monastic vows – Ap. XXVII (XIII):58.

An example of typology of Christ-centered worship is found in the three-folded rite of daily offering, Num. 28:4-8 – Ap. XXIV (XII):36-37.

Christian oath as a proper use of God’s name: Num 30:2 – LC, I:64.

Lutheran hymnody:   

The Aaronic blessing is found in Num. 6:22-27

LSB 837 – Lift High the Cross (Num. 21:4-9 to John 3:14)

Relevancy of the Book:

The Book of Numbers shows that God takes the sin of disobedience very seriously, especially done by the leaders (priests and/or princes). Yet, regardless of people’s disobedience God will execute/complete His plans.  

Memory verses:

15:15, For the assembly, there shall be one statute for you and for the stranger who sojourns with you, a statute forever throughout your generations. You and the sojourner shall be alike before the LORD.