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...

PSALM 29 - the voice of the LORD!

Psalm 29

On the voice of the LORD!

vv. 1-2: Introduction – heavenly being should ascribe Him the glory

vv. 3-9: Voice of the LORD

vv. 10-11: Conclusion – LORD is enthroned

Introduction: Ascribe or give to the LORD

    O, Heavenly beings (sons of the mighty one) – angels and/or godly people

    Glory and strength

    Glory due His name

Worship in splendor of holiness – beauty of holiness. No wonder the traditional church buildings are (1) separate from regular use and (2) beautiful inside and outside

 

Voice of the LORD – 7 aspects of the voice of the LORD

The beauty of the structure: 1 long, then 2+3 (short), 4 long, 5+6 (short), 7 long 

1. Many waters + glory thunder!

2. powerful

3. full of majesty or beauty (similar to v. 2 “splendor”)

4. Breaks cedars, Lebanon, Sirion (one of the peaks in Lebanon)

5. flames of fire

6. shakes the wilderness

7. makes the deer give birth

Strips the forest bare

Call to worship – in His temple (maybe, creation) all cry “Glory!”

Conclusion – He is enthroned (See John 19:15)

He gives the blessings, blessings with peace

 

ROMANS 8. Part 2

ROMANS 8 (part 2, vv. 18-39)

the structure of the chapter as a whole can be found here.  

Part A’, vv. 18-30

St. Paul concludes the previous part with the claim of our heirloom in Christ, as long as we suffer with Him to be glorified with Him. Latin saying: “per aspera ad astra.” Through perils to stars…

Then he goes into a consideration of suffering and glory. Two things: (1) the level of suffering is not compatible to the “amount” of glory we will receive in Christ, example of groaning creation (vv. 19-25). 

(2) the Spirit (v. 26) helps us! For even do not know how to pray, but Spirit intercedes for us in our groaning…

For God knows us, predestined us, called us, being justified, and glorified! (vv. 29-30).

Conclusion (vv. 31-39). It begins like the other famous parts of Romans – 4:1, 6:1, 7:7. Later he will use it twice more in the next block (9:14, 30).

This paragraph can be an answer/conclusion to

Chapter 8, compare 8:1 reinforced by 8:38-39.  

Chapters 5-8, the name and the title if Jesus is the same in 5:1 and 8:39 (5:11, 21; 6:23; 7:25). So, it is the end of many-side discussion of the assurance we have in our LORD Jesus Christ. 

Chapters 1-8, it can be a answer to righteousness/faithfulness of God (1:17) set at the beginning and “challenged” in 3:1-8 (set of rhetorical question).  

God’s love shown in the sacrifice of Jesus is a proof and guarantee of our heirloom (v. 32):

Death and life

Angels or rulers

Things present or things to come (future)

Powers

Height or depth

ANYTHING in the created world – total 10 “units”

Can’t separate us from the love of God in Christ Jesus our LORD.       

Psalm 8

Psalm 8 – God and man

This psalm is the first example of antiphon – when a line is repeated to accent the point, in this psalm it is verses 1 and 9:

O Lord, our Lord,

            How majestic is your NAME in all the earth.

 

While glory of God is above the heavens,

Babies and infants proclaim/establish the strength of God –

To overcome three evils: foes, enemies, and avengers.

 

This difference – between His glory and our childish lives – raises the question: why do You – second person, singular – care for man, for humans, for you and for me.

 

The psalm gives no answer to “Why?” But it gives a description of the amazing trust and responsibility the Creator granted to humans. The only entity that stays in between God and man in the times of David – angels/higher powers. There is a reason for it – let’s compare Genesis 2:15 and 3:24.

 

But then the Name of God became flesh (cp. John 1:14, 17:6,12) – Jesus is the only mediator between God and men now, 1 Timothy 2:3-6. As a result, we – humans – we re-installed to the position Adam lost. St. Paul says we will evaluate the ministry of angels – 1 Corinthians 6:3.

  

Advent Readings: Luke 2

Luke 2

This chapter can be divided into 6 portions:

a. 2:1-7, Birth of Jesus

a’. 2:8-20, Shepherds “check out” the birth of Jesus

  b. 2:21, circumcision of Jesus

    c. 2:22-38, Jesus was presented at the Temple

      d. 2:39-40, Return to Nazaret

    c’. 2:41-50, 12^th year-old Jesus in the Temple

      d’. 2:51-52, Return to Nazaret

Three things as an observation:

The first two are related to our liturgical practices. The great angelic hymn Gloria in excelsis (Lk. 2:14) is a part of our regular weekly worship. Glory to God in the highest begins the Service of the Word. That’s a signal (for those who care) that the story of Jesus is about to be re-told – our Divine service settings follow the Gospel outline pointing to Crucifixion by singing Agnus Dei (the Lamb of God), and Resurrection (Nunc Dimittis, see later) and concluding Benediction as a representation of the Ascension. Jesus is the One Who brings peace to earth which results in a pleasure of fellowship among the men.

I already mentioned the next liturgical piece of inheritance found in this chapter – Nunc Dimittis. “Lord, now you are letting your servant depart in peace…” – a beginning of Simeon’s song (Lk. 2:29-32). Looks like he was an old man – he won’t see death until he had seen the Lord’s Messiah (Lk.2:26). And the fact that he is eager to go to the Lord (through death waiting for the resurrection of the Messiah) supports his advance in years. We sing this hymn at the end of the Eucharistic service. As Simeon who saw salvation with his own eyes (Lk. 2:30), we see salvation with our own eyes given to us in a form of the Lord’s Supper (cp. SC VI:3).

Third comment relates to another person who met Jesus’ family in the Temple. The prophetess Anna, the daughter of Phanuel, of the tribe Asher (Lk. 2:36a). What is interesting about this statement is the fact of mentioning the tribe of Asher. Most of us don’t know much about the tribe. For these descendants didn’t provide Israel with great kings, or priest, or prophets. Actually, as a part of Northern Kingdom they were captured by the Assyrian Empire. Usually, here begins the theology of 10 lost tribes. Yet, according to the Gospel of Luke the tribe was not destroyed – she lived long passed the Assyrian and Babylonian exile, restoration of the Kingdom, and now she is facing the baby Jesus – Incarnate Messiah. After all, it’s all about Him. 

SERMONS: Angelic Forces

Angelic Forces

Text: Luke 10:17-20

I. Intro. Who are angels – puffy boys with wings on the back?

 

II. Biblical angels are messengers, guardians, and worshipers.

Messengers – Gloria, Angels told to shepherds of Nativity

Guardians – Ps. 91:11    

Worshipers – Holy, holy, holy

 

Jesus teaches the 72 who returned from the mission that we have the power over the spirits/angels. But the main reason for joy is not the ruling over them but the fact that our names are written in heaven (Luke 10:20).

Humans have a special status in the created world – angels either obey God or they follow the evil one.

Unlike them we are called to the light,

but being born into the world possessed by the original sin, we disobey God.  

 

III. Take away.

Therefore, our obedience is a result of the work of the Holy Spirit

Given at the Baptism,

Nurtured during worship, and

Sealed for the Heavens

In this new obedience we can learn from angels how to:

Worship – vigorously and gloriously, 

Guard the sanctity of the Church by maintaining the discipline, and

Deliver the message of salvation to those who did not meet Jesus yet, like the shepherds on the night watch who went to see the Baby of Bethlehem, the savior of the World.

VISIONS: Cornelius and Simon

Visions of Cornelius and Simon  

The Passage: Acts 10:1-23

Structure:

a. 10:1-2, Cornelius, devout God-fearing man

  b. 10:3-6, angelic call to Cornelius

    c. 10:7-8, messengers are sent

      d. 10:9-16, the vision of Peter in a trans

    c’. 10:17-18, messengers arrive

  b’. 10:19-20, Holy Spirit addresses Peter

a’. 10:21-23a, Cornelius, devout God-fearing man  

Historical and geographical context:

Simon (St. Peter) stayed at the house of another Simon in Joppa – a tanner – for many days (Acts 9:43). The next two-part story is a part of St. Peter’s “pastoral vacation.”

Cornelius lives in Caesaria – about 40 miles north of Joppa, on the same Mediterranean shore. Note that the whole story takes 4 days. Day 1, Cornelius sees a vision and sends the men. His servants and a soldier arrive on the next day little after noon – at noon St. Peter was praying. The messengers stay overnight at Simon’s house, which makes it Day 2. Day 3, two servants, a soldier, Simon/Peter, and “some brothers from Joppa” went to Caesarea. (Acts 10:23). Day 4, the party arrived at Cornelius’ house (Acts 10:24).      

Theology:

Unity of the believers. The main point of these stories – visions of Cornelius and Peter, outpouring of the Holy Spirit during St. Peter’s sermon, and the reception of the news by Jerusalem congregation – is the unity of believers in God of Abraham, Isaac, and Jacob regardless of the national background.

Under the institutions of Torah there was a separation between Jews and God-fearing Gentiles. People were born or converted into Jewish lifestyle. Yet, a gentile who believed or trusted to God of Abraham, Isaak and Jacob did NOT have to convert – he or she could maintain a status of God-fearing believer. To be a God-fearing gentile is not the same as to have the fear of the LORD (cp. Pr. 1:7). This status had some ramifications – for example, a non–circumcised person could NOT participate in Passover ceremony – Seder. Later, in the times of the Second Temple, apparently there was a wall that would separate the “house of men” from “the house of women and gentiles”. It is possible that St. Paul mentions this partition in Eph. 2:14, building up his theological argument of universal grace.       

The most profound expression of the theology of unity is a meal together (apart for intimate relationship that reserved only for a husband-wife pair). Eating and drinking together creates a very special environment of companionship, trust, and ultimately love. Think about your own birthday parties – who do you want to see there? Or high school or college graduation? Or a wedding or wedding anniversary? Usually, you do not invite strangers there. No, you invite people who shared their lives with you, and you want this “togetherness” to go to another – deeper – level.  

That’s what triggered a harsh response on the side of the Jerusalem congregation – “you ate WITH them” (Acts 11:2-3), will talk about it in a couple of weeks. To be a God-fearing gentile would presuppose that a person would follow the dietary laws of Torah (Lev. 11). Therefore, the vision of Simon/Peter should be interpreted in this light – as a symbolic revelation of unity of brothers and sisters in Christ. Therefore, the vision of St. Peter is not about the food, it is about the communion of the saints where everyone has an equal part in the distribution of the Lord’s gifts because “God has no partiality” (Acts 10:34).       

Other themes:

Angel of God vs. the Angel of the LORD. The term angel (lit. messenger) in the Bible can be used in a variety of meanings. First – most obvious one – a specially created being (not a human) for a specific task God would require (cp. Geb 28:12). Second, it can be a human being who delivers a message of God. We have a whole Biblical book named after such a guy – Malichi, lit. my messenger (cp. Mal. 1:1; 3:1). Third, the Angel of the Lord – the Second person of the Trinity, appearing during the times of the Old Testament or technically before Incarnation (cp. Josh. 5:13-15; Judges 13:21-23; John 1:14). After the Incarnation in Christ humans are restored to their high position of creation leadership (cp. Ps. 8:3-5; 1 Cor. 6:1).

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.

2 Peter

 The Second Letter of Peter  

Title: Both authorship (1:1) and the number (3:1) can be attested from the letter itself. The fact that he presents himself as Simeon Peter brings up the memories of the First Jerusalem counsel (Acts 15:14).      

Date of writing: Apparently, this is one of the later writings. There are few factors to consider: he never says anything bad about gentiles (unlike in the First Epistle); he mentions St. Paul – our beloved brother Paul (3:15) – and his writings; regularly he goes to the theme of Parousia (eminent and soon-to-be second coming of Christ). The idea of suffering is not dominant (thou present, cp. 2:9), while the notes on behavioral godliness can be found throughout the letter. Therefore, it should be dated around 64-65 AD.        

Structure:

a. 1:1-4 Greetings.

  b. 1:5-12, godly qualities

    c. 1:13-16, I send you a reminder.

      d. 1:17-21, glory of Christ and truth of the Biblical prophecy.

        e. 2:1-3, False prophets.

          f. 2:4, angels

            g. 2:5-10, salvation of the fallen world

          f’. 2:11, angels

        e’. 2:12-16, prophetic madness, like irrational animals.

      d’. 2:17-22, knowledge of Christ and the truth of the parable. 

    c’. 3:1-13, this is the second letter. 

  b’. 3:14-16, be without spot or blemish. 

a’. 3:17-18, conclusion.

Main themes: Getting ready for the Second Coming of Christ. This theme has two important parts: (1) the coming is imminent; (2) the evildoers will be judged.

The second important theme is the false teachers who deny the security of Second Coming. It can include the false prophets (old and new), disobedient angels, and preachers of lawlessness (those of propagate anti-nomism).

Assurance is the divine nature of the Scriptures – the words of godly man (authors of Old and New Testaments) were guided by the Holy Spirit. 

Main Characters: Peter; Jesus Christ (he refers both to the experience of Transfiguration [“we” should include also John and James (Mt. 17:1)] and his own deep understanding of Lord’s glory); Noah; Lot; Balaam, son of Beor, and his donkey; “our beloved brother Paul”.   

Reflection in other parts of the Bible: Old Testament – Noah, Lot, and Balaam (all three stories have moral degradation component); Proverbs 26:11 does not give a “wise saying” on a dog, but also delivers a teaching on foolish behavior.

Gospel texts – Transfiguration (Mt. 17:1-8; Mk. 8:2-8; Lk. 9:28-36).

Other NT: reference to St. Paul; morning star (cp. Rev. 22:16).       

Lutheran teaching:

The hallmark of the Lutheran church is salvation only by God’s grace without any of human works (Ap. XX:12-13; FC SD IV:1-22,33) based on 2 Pet. 1:10.  

The Doctrine of Free Will and Election (FC Epitome XI:14; SD II:49; XI:28, 83-84) is heavily based on the epistle.  

Lutheran hymnody:

LSB 873 – Christ, Whose Glory Fills the Skies

LSB 416 – Swiftly Pass the Clouds of Glory

Relevancy of the Book: The letter has at least two important messages for a modern man. The course of the world’s history sooner or later will come to its end. Christ will come to evaluate the deeds of people: righteous will be transformed into His glory and evil doers (especially false teachers) will reach their ugly end. The knowledge about this is based on written, inerrant, and inspired Word of God.     

Memory verses: 

2:19-21: And we have the prophetic word more fully confirmed, to which you will do well to pay attention as to a lamb shining in a dark place, until the day dawns and the morning star rises in your heart, knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.