2 Corinthians: Concerns about the Corinth congregation

Paul's concerns for the church at Corinth

text: 2 Corinthians 1 – 2

Outline:

Introduction: 1:1-2

a. 1:3-5, Blessed be the God and Father of comfort

  b. 1:6-11, Coming to Asia, being help by prayer

    c. 1:12-14, simplicity and sincerity

      d. 1:15-22, I wanted to come to you

        e. 1:23-24, I call God to witness against me

      d'. 2:1-4, I made up my mind not to make a painful visit to you

    c'. 2:5-11, Sorrow and forgiveness

  b'. 2:12-13, I came to Troas, looking for Titus

a'. 2:14-17, Thanks be to God

Comments: As St. Paul begins, he greets the congregation in union with Timothy – a regular “model” from the apostle, he comes to the people of God with two or three witnesses. Then, he addresses the issues of suffering in the world and the comfort we receive in God. Therefore, his previous letter that caused some pain should be seen as a tool of God for their repentance and forgiveness.

Following the introduction, St. Paul points out that God is the Father of Jesus, and He is the Father of all comfort. We know that the Comforter is sent into the world – the Third person of the Trinity, Holy Spirit. The Holy Spirit unites us in the sacrament of Holy Baptism with Jesus's suffering and death (Romans 6:3-5). It is the same Holy Spirit that comforts us when we go through the trials of life.

The apostle doesn't want to look “theoretical.” He shares with them the afflictions they experienced in Asia. Depending how one dates the letter, it might include the two hour roar of angry men in Ephesus (Acts 19:28-34); or, he could've meant being jailed in Philippi (Acts 16:19-34); or, being stoned to death in Lystra (Acts 14:19-23)... So, when he says “we felt that we received the sentence to death,” (2 Corinthians 1:9) he means business. And he mentions trial not to boast in his super-powers, but to underline the hope/reliance they had on God who raises the dead (see the last paragraph).

This resurrection message should be received with simplicity and sincerity. Here St. Paul juxtaposes these virtues to worldly wisdom. To some extent, he follows his own line of thought from the First letter – 1 Corinthians 1:18-31. He encourages them to read the letter as is – not looking for the philosophical layers (2 Corinthians 1:13). Then they will be able to boast in their father of the Gospel (1 Corinthians 4:14-15), as he will boast of them.

The resolute St. Paul shows in his intent to see the Corinthians is based on God's faithfulness. All of His promises are fulfilled. And all them are fulfilled in Jesus Christ (2 Corinthians 1:20). This is a very important verse one needs to bear in mind, discussing the question of modern “fulfillment” of Biblical prophecies.

His desire was not to bring them pain – he, actually, suffered and endured pain himself, thinking about their situation, described in the first letter. Yet, he is not the reason for the pain, because his pain does not really concerns the apostle. He cares about their spiritual well-being. And the pain was brought to the whole congregation (cp. 1 Corinthians 5:1 – most of the interpreters connect these two dots, by the singularity of the one who sinned and usage of title Satan in two letters). He encourages them to come back to mutual love with the apostle and among themselves (2 Corinthians 2:4-5,8-9).

This raises the question of forgiveness – as Peter asked Jesus: “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” And we know the answer – 77 (Matthew 18:21-22). In the first letter St. Paul was dealing with their indifference to a grave sin. Apparently, they took some steps to implement a discipline. But now they got to another extreme – not receiving a fallen brother into the fold. As a result, they played into Satan's design – creating another instance of disunity. St. John Chrysostom commenting on this says: Satan can destroy us even under the show of piety (ACCS, NT:VII, 206, also, LC III: 62-63).

Giving them a personal example, the apostle points out that he is the one seeking unity. He couldn't even preach properly in Troas unlit he found Titus, who should've been there (2 Corinthians 2:12-13). Troas is in Asia, but searching for the co-laborer brought him to Macedonia. This is how much St. Paul valued unity among the brothers.

He concludes with giving thanks to God – matching the blessings of God in the opening statement. God leads us in triumphal procession – very beautiful liturgical terminology. He also spreads through us the fragrance of the knowledge of Him everywhere. This phrase has a sacrificial meaning. The Book of Leviticus states the the sacrifice of ascension is sweet aroma to the LORD (1:9). Which means that a minister should be ready for a sacrificial life (cp. Romans 12:1-2). St. Paul puts this two aspects together in his letter to Ephesians (5:2). Having a personal experience of receiving a death sentence (see above) and showing the example of faith in God who raises the dead (2 Corinthians 1:9). When people see how Christians go through their “death-and-resurrection” experiences, relying on God of resurrection, the aroma of the risen Jesus spreads among the people – those who are saved see the suffering as a sign of life, while the unbelievers see nothing but death. And the example of this is sufficiently presented by His ministers, commissioned by God, speaking in Christ (2 Corinthians 2:16b-17). 

Book of Acts: From Troas to Miletus

From Troas to Miletus

The Passage: Acts 20:15-38

Structure:

a. 20:15-18a, Arrival to Miletus and call for Ephesian’s elders

St. Paul’s speech:

parts 1 [v. 18b-24]:

  b. 20:18b-19, among you

    c. 20:20-21, I didn’t shrink

      d. 20:22-23, Holy Spirit

        e. 20:24, my life has no value

part 2 [v. 25-30]:

  b’. 20:25, among you

    c’. 20:26-27, I didn’t shrink

      d’. 20:28, Holy Spirit

        e’. 20:29-30, not sparing the flock

take away [31-38a]:

 f. 20:31, I admonished you with tears

  g. 20:32, I commend you to God

   h. 20:33-34, I coveted no one’s silver and gold

   h’. 20:35, I have shown that working hard we help the weak

  g’. 20:36, he knelt and prayed with all

 f’. 20:37-38a, weeping of all

a’. 20:38b, ship – departure from Miletus

Historical and geographical context:

This famous sermon is delivered in Miletus – we don’t have much information on St. Paul’s ministry here. Yet, he wants to avoid Ephesus – probably deciding not to risk his life there; his destination was Jerusalem (Acts 20:16,22).

There is also a minor chronological challenge – St. Luke reports in Acts 19:8 and 10 that the total time of St. Paul in Ephesus should account for 2 years and 3 months. At the same time, in his sermon he speaks of three years (20:31). This conundrum can be solved by understanding that he addresses leaders from the whole of Asia, not only the elders/bishops of Ephesus (cp. 20:16,18).

Theology:

Very personal speech. St. Paul is on his way to Jerusalem. Everyone tells him and everything points to the reality of the arrest. Meeting with people dear to his heart, whom he taught for about three years (see Historical and Geographical challenge), he is sharing his personal concerns or fears about the future of Asian congregations. On the other hand, they are sad to realize that most likely they won’t see him again…

Guidance of the Holy Spirit. On one hand, St. Paul encourages the leaders [elders and/or bishops] of the church saying that their ministry is not based on their own authority: it is the Holy Spirit that made them overseers to care for the church. Yet, the same Holy Spirit testified to the apostle that trip to Jerusalem will end up with imprisonment and afflictions (Acts 20:23). Establishment, comfort, and guidance during hardship of life are the elements of the ministry of the Third person of the Trinity.

Unity of the church. St. Paul addressing representatives from different congregations tells them that they are to care for the church – as we confess: one, holy, Christian (lit. universal/worldwide), apostolic church. One of the main challenges is a rise of men who will drive away disciples after themselves (Acts 20:30). For the apostle the unity of the church is based on the unity within the Godhead of Trinity – the relationship of the Father, the Son, and the Holy Spirit. Having example when his work (or the ministry of the Holy Spirit through him) was almost destroyed by schismatic distortions in the congregation of Corinth (cp. 1 Cor 1-4), he warns the leadership of the whole Asia to do “preventive maintenance”, commending them to God and the word of His grace (Acts 20:32).

Responsibility of the leaders of the church. Apart from keeping the unity in the Body of Christ (the church), St. Paul charges the leaders with paying close attention to themselves and to all the flock, caring for it (Acts 20:28). Close attention to themselves is not a sign of selfishness, but a practice of regular self-evaluation. Saying this in public, I believe, was Pauline attempt to establish and maintain the brotherhood mutual trust, commitment, and accountability. 

Celebration of the Church Family

Celebration of the Church Family

Zion Newsletter, May 2026

The month of May marks the celebration of Pentecost. Fifty days after the Resurrection, the Holy Spirit descended on the disciples and they began to preach. A few pages later you will read an article from Zion's President, August Selby, who visited our sister congregation in Lompoc, Bethany Lutheran Church, and how their pastor, Joseph Byrd, set a juxtaposition between the apostles who were in hiding after the crucifixion for the fear of the Jewish authorities and the same apostles who became bold witnesses and preachers of the Risen Lord Jesus.

1 Timothy on Prayer

1 Timothy: On Prayer

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

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

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

Place of prayer – special building/room or where?

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

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

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

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

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

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

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

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

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

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

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

1 Timothy on Authority and Order

1 Timothy: on Authorities and order

St. Paul divides the question of authorities into three categories:

A. Ecclesiastical – church authorities

B. Civil – kings, rulers, and government

C. Relational – realm of family and labor

Since the prime purpose for the Epistle is to direct a young minister in his church activities (1 Timothy 3:15), we will start with ecclesiastical authorities.

We can identify three areas of interest:

(1) Criteria for the office.

(2) Their relationship to the laity – the members of the church.

And (3) expected relationship of church members toward the authorities.

In the 1 Epistle to Timothy, we have 2 offices identified and 3 offices mentioned. The identified ones: “bishops” (3:1-7) and “deacons” (3:7-13). While St. Paul also mentions “elders” (4:14; 5:17), the criteria for elders are given in Epistle to Titus (Titus 1:5-9).

(2) The apostle presents a 4-part matrix for the church membership:

It is a basic square from age and gender:

Older men (5:1a)	Older women (5:2a) a subgroup: widows (5:3-16)
Younger men (5:1b)	Younger women (5:2b)

Interesting to see the attention St. Paul draws to the widows. He divides them into two categories: truly widows (no husband, no children/grandchildren), and a widow that should be taken care of by her children and/or grandchildren. It looks like widows got some support from the church and the apostle gives an outline for a godly use of financial resources, which are always limited (5:9-16).

There is also another sub-group – the rich (6:17-19). The fact of their financial blessing doesn’t give them additional rights or privileges in the church, at the same time the riches given to them are from God to enjoy, be thankful, and ready to share.

Now to the treatment of the “clergy.” In this epistle St. Paul points out only two things: “salary” (5:17-18) and respect (4:12-15; 5:19).

Civil authorities. Unlike ecclesiastical authorities, the civil ones were not for “election” in the Ancient World. Therefore, St. Paul does not provide a list criterion for them. He simple draws out the basics for our/Christian attitude toward them – regardless of their creed.

He begins with identifying Jesus as the King of the universe and God (1:15-17). This gives the foundation for the proper respect to those whom God in His ultimate wisdom placed to the positions of civil authority. Please note that the civil authorities in the times of the apostle were not friendly toward the Church. His archenemies are the Jews who did not recognized Jesus as the Messiah. They were the instigators of the riots in Ephesus and Jerusalem. At the same time, Roman authorities were happy to follow their lead until St. Paul would present the fact of his Roman citizenship acquired by birth (Acts 22:28). Same thing happened during Jesus’ trial. He was not a Roman citizen, but when Pilate attempted to save Him, Jewish authorities twisted his arm, which resulted in crucifixion (John 19:12). Therefore, prayer to God for civil powers is not an act of surrender and a usage of the last reserve. Au contraire, we submit our petitions about the “local” or earthly authorities to the ultimate Authority – God, showing our trust in Him (2:1-3).

Relational aspects of life order. St. Paul identifies at least 3 pair: husbands and wives (2:8-15); servants and masters (6:1-2); rich people in the church (6:17-19). The relationships in all three pairs are based on Creation order of responsibilities toward God, the other, and oneself. For example, a woman should learn quietly, following the original example of Eve before the Fall. Men are responsible for teaching (see the criteria in 3:1-7). At the same time, it is the women (St. Mary in particular) who gave birth to Messiah, bringing salvation into the world (2:15).

 

Advent Readings: Luke 8

Luke 8

The chapter is full of women. First, we with a list of women who accompanied Jesus. In the middle of the chapter, we see mother of Jesus. She comes with the brothers of the Messiah (if the believe in a literal sense of the Biblical text – the perpetual virginity of St. Mary goes through the window). Then the chapter ends with a double story. The main plot develops around the resurrection of Jairus’ daughter. Sandwiched within the story there is a healing of a woman who touched a fringe of His garment – the fulfillment of the prophecy from Zechariah 8:23. All of these “women environment” is an important part of Christ’ ministry. Mary raised Him, some of them were near to support and provide for the disciples. Many were healed or even raised… from the dead.

All of this leads to an important observation – having God the Father and the Son, there should be a global “mother” figure in the life of a Christian. For some believers this place is occupied by Mother Mary. I don’t think this is a good theology. Don’t take me wrong – all nations should call Mother Mary blessed (Lk. 1:48). But the greater figure is the Church. Church is where we are born of the water and the Spirit, Church is where we are raised in faith and godliness, being fed by the Word and Sacrament. Church will sing after our departure a song, glorifying the One Who brought us into His marvelous light. 

UNIQUE TAPESTRY of the CHURCH

Unique tapestry of the Church 

(Zion Newsletter, November 2024)

November concludes the Church Year. This year the calendar is very precise – we begin the next Church Year on December 1. Also, November concludes the regular part of the Church Year – when our paraments are green (most of the time), then we talk about our spiritual lives, and when our walk with God is the focus of our attention.

The regular part begins right after the Day of Pentecost – the outpouring of the Holy Spirit on the First Apostolic Church in Jerusalem. So, we begin this half year with the celebration of the church, and we end it with a commemoration of All the Saints, contemplating our final destiny, and enjoying the festivities of Thanksgiving Day. Thinking of the Church what fills a mind of a Christian these days.

RECONCILIATION in ONE BODY

Reconciliation in One Body

Based on Ephesians 2:11-22

Some years ago (February 2011) I proposed a structure of this passage

a. 11-12, uncircumcised, alien to Israel, no hope  

  b. 13, were far, became close

    c. 14-15a, He is peace, breaking the partition, stopping the hostility

    c’. 15b-16, in Himself, reconcile both to God

  b’. 17-18, blessings to those who are near and far

a’. 19-22, not strangers, but fellow citizens and members of God’s household

Most important – Jesus is the One who in Himself reconciled to God, giving access to the Father by the Holy Spirit.

Reading Thomas M. Winger commentary on Ephesians got me to re-consider the structure.

Winger points out three main blocks in the pericope (p.340):

2:11-12, The Gentile Christians’ former status, alienated from God and His people

2:13-18, The reconciling work of Christ on the cross

2:19-22, the resulting new temple, Jew and Gentiles built on Christ

Now, the elaborate structure of the passage (p.341):

a. 2:11a, Gentiles in the flesh.

 b. 2:11b, Circumcision (made in the flesh, by hands)

  c. 2:12a, separated from Christ.

   d. 2:12b, alienated from Israel.

    e. 2:12c, strangers to covenant and promise.

     f. 2:12d, no hope and godless in the world

      g. 2:13, you were far off.

       h. 2:14, He is our peace, destroyed partition, the hostility, in his flesh.

        i. 2:15, nullifying the Law, creating two into one, making peace

       h’. 2:16, reconcile both… by killing the hostility in Him.  

      g’. 2:17, you were far off.

     f’. 2:18, access in one Spirit to the Father.

    e’. 2:19a, you are no longer strangers and sojourners.  

   d’. 2:19b, you are fellow citizens with the saints and members of God’s household.

  c’. 2:20, cornerstone being Christ Jesus Himself.

 b’. 2:21, grows into a holy temple, in the Lord.  

a’. 2:22, a dwelling place of God in the Spirit.

 

He also did a great job on putting a chart together of “then” (2:11-12) and “now” (2:13) (p. 339)

	Then, 2:11-12	Now, 2:13
1	In the flesh, 2:11	In the Lord, in the Spirit, 2:21-22
2	Separated from Christ, 2:12	Built up upon… Christ, 2:20
3	Alienated from… Israel, 2:12	Fellow citizens with the saints, 2:19
4	Strangers and sojourners, 2:12,19	Members of God’s household, 2:19
5	Godless, 2:12	Access… to the Father, 2:18
6	Far off, 2:13,17	Near 2:13,17
7	Hostility, 2:14,16	Peace, 2:14-17
8	Dividing wall of partition, 2:14	Joined together, holy Temple, 2:21

  

Saul persecutes the Church

Saul persecutes the Church

The Passage: Acts 8:1-3

Structure:

a. 8:1a, SAUL approved the execution

  b. 8:1b, great persecution against the church,

    c. 8:1c, and they were all scattered, except apostles.

    c’. 8:2a, devout men buried Stephen 

  b’. 2, and made great lamentation

a’. 8:3, SAUL was ravaging the church 

Historical and geographical context:

Execution of the faithful Stephen was not enough. The nameless and faceless crowd began a GREAT persecution against the church in Jerusalem. This persecution triggered the movement of the disciples from the capital to Judea and Samaria (prior to this persecution faithful were in Jerusalem proper). As Jesus has told them, they became His witnesses in Jerusalem, Judea, and Samaria (1:8). The only difference is they [probably] could’ve begun the outreach in a more peaceful context.  

Theology:

Role of Saul. The previous story [Stephen at the Council] identifies Saul as a young man (7:58). This translation can be misleading. The word here is not necessarily refers to an age (in our modern sense), but more to a status. Bauer’s Greek-English Lexicon identifies a period of 24- to 40-year-old. Pairing this Greek word with the usage in Judges 16:26, we learn that this word should mean “someone under supervision authority” (cp. 1 Sam 2:17-18). That’s why his – Sauls’ approval meant a lot, but to engage in persecution of the church in other cities and town he had to be “commissioned” (cp. 9:1-2).         

Identification of “devout men”. The term is used in various places in NT (Lk. 2:25; Acts 2:5; 22:12). It should be distinguished from a similar term used to identify the Gentile God-fearers (10:2). Regardless of the identity of the target group that was persecuted (the whole church or Hellenistic part only), we know that the Apostles stayed in Jerusalem. Therefore, most likely, forming the core group of those who buried and lamented over the death of Stephen.     

Great lamentation over the buried Stephen. We do not know much about the burial rites and traditions of the I century Judaism. Yet, two things are apparent: there was a proper burial (to the ground or a tomb), and there was a lengthy process of lamentation. Current practice of lamenting for the loss of a loved one includes a year-long reading of KADDISH prayer. According to some historical sources (Mishnah: Sanhedrin VI:6) a lamentation over an executed person was forbidden. Apparently, “the devout men” held Stephen at such a high regard that their disapproval of the outburst resulted in his murdering led them to open resistance to the Council policies. There is another interpretation of this Rabbinical law. Knowing that Mishnah was composed in II-III centuries AD, it is possible that the restriction was a result of a lengthy lamentation followed the burial of Stephen. The High Council wanted to secure the ruling for the exclusion of Messianic believers from a regular mourning practices of Post-Second Temple Judaism.        

Future rapid growth. This passage raises an interesting question on the history of development of Christian/Messianic Jerusalem community: if everyone but apostles left, how come the church grew so fast? How do we know it grew fast – by St. Paul’s return from his third mission trip Jerusalem congregation consisted at least 20,000 members (cp. 21:20). Therefore, under a considerable pressure Apostles, preaching the Word and administering the Sacraments, were able to rebuild the Jerusalem messianic community to the point of hosting the Jerusalem council (Acts 15), and gaining tens of thousands new members.    

Other themes:

Stratification of the church. Seeing what Saul is doing to the church one should ask a question about the meaning of the church. It is possible to think that Jerusalem Messianic community owned real estate property (cp. 4:32-37). Yet, this is not what Saul goes after. He chaises the believers from house to house, disrupting and destroying families. This is an important example of the true meaning of the church – people in the context of their family and neighboring network. As later St. Peter will say: “As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.” (1 Pet. 2:4-5).

Praying for bold preaching

Prayer for bold preaching   

The Passage: Acts 4:23-31

Structure:

a. 4:23, the report of what happened

  b. 4:24, Sovereign Lord

    c. 4:25-26, gathered together against You and Your Anointed

    c’. 4:27-28, gathered in the city against Your servant Jesus whom You anointed

  b’. 4:29-30, Lord

a’. 4:31, continued to talk/speak  

Historical and geographical context:

St. Peter and St. John go to their friends (this can be understood psychologically/emotionally or sociologically – as those who support them). Probably, it is the same house where they were gathered to choose the replacement for Judas and/or during events of Pentecost.  

Theology:

The report. It is important to see that the unity of the church is built upon common confession, togetherness in worship, and honesty in the description of life. St. Peter and St. John go and share their unpleasant experience with the rest of the gathering. Which teaches us a value of shared lives – all the good and all the difficult episodes of our walk with God. The unity of disciples in prayer let to the similar effects like the people of Israel experienced during the wilderness – shaking of the place.    

Addressing God as the Creator. Interesting how the disciples address God as the creator of the heavens and the earth, and the sea. He is the One who has the power to create and to restructure the world. This is the reason for the parallel passage in v. 29-30, where they ask for boldness, and the continuation for the healing, signs and wonders that were performed “through the name of Your holy servant Jesus”. Holy servant Jesus is the one whom Sovereign Lord raised from the grave overcoming the power of death – this is one more reminder of the creative powers of God who is the only one who can overcome the mortality.     

Using the psalms in prayer. First, check out how easily the disciples can incorporate the text of a psalm in their prayer. Not as a starter, and not as a conclusion (like we use Lord’s prayer to conclude the meeting or so). They address God as the Creator of the Universe and then apply the text of Psalm 2 for their particular situation. Or, better put – they see their situation through the lenses of Psalm 2. Which presupposes years of practice of praying using the Psalter.   

Inspiration of Scripture. There was no questions or confusion among the believers on the sources and the Source of the Word. For sure they recognized the difference in authorship of different parts or books of the Bible. That’s why NT writers often go back and mention Isaiah (Lk. 3:4-6), Jeremiah (Mt. 2:17-18). Here the communion of saints reflected on the words of king David. At the same time without any hesitation, they state that David was moved by the Holy Spirit when he wrote the psalm. Similar thought we can find in 2 Pet. 1:19-21. Thinking about the nature of Scripture, Peter says that the Word that we have is true (v. 19). His reasoning is based on the fact that prophetic word was not done according to the will of men, but “men spoke from God as they were carried along by the Holy Spirit” (v. 21).   

Other themes:

Saying everything up to this point creates an interesting hermeneutical challenge (challenge for interpretation) – the attribution of Ps. 2 to David. The Hebrew text of the psalm (as we have it right now) does not have the superscription referring to David’s authorship. Does it post a contradiction? No, because this is a perfect example for us to see that the Bible is a Book that should be read in its entirety. There are parts of the Old Testament that help us to understand the mission of Messiah (Mt. 21:4-5) or the ministry of the Church (1 Cor. 10:11). At the same time there are parts of the New Testament that clarify and add a nuance or two to our proper understanding of the events, people, and situations that happened before the Incarnation of the Son of God. Therefore, the inspired voices of the disciples said that Ps. 2 is written by David. So be it!

Revelation

 The Revelation of John

Title: The title of the book has its own interesting story. Most of the older books has something like The Revelation of St. John the Theologian. The last years there is a tendency to abrogate and adjust the title into either The Revelation TO John or simply Revelation. In reality, it is the revelation of Jesus Christ (1:1) for transmission to His servants. The first level of transmission was completed by the angelic intervention to St. John.        

Date of writing: As of right now there are three main theories on the date of writing: around 300 AD, 96-98AD, and 64-65AD [or 68AD]. The first one is based on the idea that it was not an apostolic writing but was written based on the celestial events being presented symbolically to the Roman Imperial Community. The second view was held by many godly people – Martin Franzmann being one of them and the editorial board of TLSB (p. 2195 – 95AD). It is based on the notion that John should be old (cp. 2 and 3 John) and the life of the Church was mostly disturbed by Romans. The last [the correct one :)] is based on the understanding that the great tribulation is not a persecution of Roman on Christian, but a persecution Christian Jews endured by non-Messianic Jewish community during The Jewish War (66 – 70AD).   

Structure: (for a possible structure see the insert on Leviticus).

a. ch. 1, Introduction in the Revelation

 b. ch. 2 – 3, 7 Churches 

  c. ch. 4 – 5, Ascension of Jesus

   d. ch. 6 – 8:5, 7 Seals

   d’. ch. 8:6 – 12, 7 Trumpets

  c’. ch. 13 – 15, Ascension of the Church

 b’. ch. 16 – 17, 7 Bowls

a’. ch. 18 – 22, Conclusion of the ministry

Main themes: Most often Revelation is taken as a scary and depressing book full of tragic or traumatic description. For sure, there are pages and pages of martyrdom stories. At the same time, Revelation is the book of hope and comfort. As usual, one needs to read it to the End. The Church – represented by the seven churches – is enduring the troublesome time of great tribulation. To a point everything looks bad, devastating, and even ruined. Yet, at the very end the wave of repentances begins (ch. 18) which leads to the everlasting marriage feast of the Lamb.      

Main Characters: Jesus, John, representatives of the 7 churches, 24 elders, 4 living creatures, beast of the sea, beast of land etc.

Reflection in other parts of the Bible: To fully comprehend the content of Revelation the listener/reader need to have a deep understanding of the previous 65 books of the Bible. Apart from seeing Jesus as the King of kings and the LORD of lords, one needs to see the mese of creation (1:17 – Gen. 2:21); sacrificial system with its ministers, calendar, and sacred spaces; role of angels; symbolism of land and sea etc.    

Lutheran teaching: The Book of Concord uses 12:9 – Satan, ancient serpent – as a description of rebellion against the ministry of the Word of God [SA III, VIII:5; LC III:65; 111].

The usage of Sunday as the Day of the Lord – worship day – is based on Rev. 1:10 [AC XXVIII:60].

Lutheran hymnody:

LSB 676 – Behold a Host, Arrayed in White.

LSB 395 – O Morning Star, How Fair and Bright

Relevancy of the Book: Reading the Book of Revelation has many benefits for a believer. First, we always need to remember that the Judgement will begin from the Church – Jesus addresses 7 churches and only after that His judgement goes into the world. Second, this judgement/evaluation process is eminent. Regardless of our level of symbolic readings into the meaning of the Book, He is coming, He is coming for sure. Third, however troublesome, scary, and dangerous the great tribulation looks like, the faithful ones will be delivered. Sometimes they will be delivered from troubles, sometimes God will stay with the believers through persecutions and will greet us at the entrance to the Marriage Feast of the Lamb.   

Memory verses: 1:17b-18: When I saw him, I fell at His feet as though dead. But He laid His right hand on me, saying, “fear not, I am the first and the last, and the living one. I died, and behold I am alive forever more, and I have the keys of Death and Hades”. 

3 John

3^rd Letter of St. John   

Title:  This time [unlike the unidentified 1 John] St. John identifies himself as “the elder” (cp. 2 John). Looks like he sent a general “sermonic” epistle to establish the theological frame of refence, then he sent to letters: this one, to one of the members of the congregation, and another one (2 John) addressed to the church. 

Date of writing: If these two epistles (2 and 3 John) are written at the same time, then we can assume that later date of writing (still prior to 70 AD). The reasoning is based on the usage of names: Gaius and Demetrius (3 John 1, 12). Gaius was a prominent member of the congregation in Corinth (1 Cor. 1:14; cp. Rom. 16:23). Demetrius was a silversmith in Ephesus who rioted against St. Paul (Acts 19:23-27, Gaius was present at the riots together with Sp. Paul, Acts 19:29).   

Structure:

a. 1, Greetings

 b. 2-4, testimony of truth

  c. 5-8, receiving and sending out brothers

   d. 9, I wrote to the church, resistance of Diotrephes

  c’. 10, I’ll bring up his rejection of brothers  

 b’. 11-12, Good testimony of Demetrius

a’. 13-15, Final greetings

 

Main themes: Testimony. Sending. Beloved.

Testimony. It is a two-folded theme. First the testimony should be true. At times it is expressed directly in the letter connecting both parts together (v. 3). But the very next verse brings up a similar idea using other words – great joy to hear [testimony] that my children walk in the truth. The second part is that the testimony is done by other people. Similar to 2 John and the final greetings of this epistle the idea of face to face comes to mind. There is someone who you know or do not know is ready to testify for you…       

Sending out brothers. It is very important to notice that from the very beginning the Church had a component of outward orientation. As it should be – there is brotherly love among the members (see more on beloved), at the same time this love should “spill out” (cp. Ps. 23:5c) into the relationship with the outsiders. It is not either or, it is BOTH.      

Beloved. John calls Gaius beloved at least three times (v. 2,5, 11). Again, we can see a cross-shaped meaning of the word. He is loved by God and by John.   

Main Characters: three groups:

a. John/the elder and Brothers (who testified about Gaius)

b. Gaius, friends (should be greeted each by name), brothers/strangers, Demetrious

c. Diotrephes 

Reflection in other parts of the Bible: Putting together the description of the Garden (Gen. 1 and 2) and typology of the righteous man as a fruitful tree, we can see that John (the elder) presents himself as the tree of Life, Gaius and many others in the letter are fruit trees, while Diotrephes is the tree of knowledge of good and evil. This is a great example of God using “difficult” people in our lives to help us grow in godliness.  

Lutheran teaching: BoC does not have references to 3 John. Though, it has the valuable implications in theology of the church and mission work. 

Lutheran hymnody:

LSB 835 – On Galilee’s High Mountain

LSB 760 – What God ordains is Always Good

Relevancy of the Book: The letter shows John as a very persistent teacher, shepherd, and brother. He wants to make sure that leaders of (and everyone in) the Church know the truth. At the same time, he cares for the emotional and spiritual being of his “children”; his reoccurring phrase “beloved” attests to a caring pastoral heart. His brotherly qualities are displayed through the desire of maintain peace in the family of God. It is a great example of the current social and political environment the Church finds herself in. Same qualities are still valuable for the advancement of the Gospel from heart to heart.        

Memory verses:  

11 Beloved, do not imitate evil but imitate good. Whoever imitate good is from God; whoever does evil has not seen God.