The LCMS Wednesday Bible study started up again. Here are some of the points that I got out of it.
A. One of the texts was Jeremiah 11:18-20, in which Jeremiah
complains of people from his hometown (Anathoth) trying to kill him and
desires God’s vengeance upon them. Jeremiah was unpopular because he
was prophesying doom and gloom in a time of national prosperity. He may
have participated in righteous King Josiah’s reforms against paganism
and in favor of the consecration of the Temple and the Judahites to
God. Now that Josiah was dead, Jeremiah was yesterday’s news. Jeremiah
entrusts himself to the LORD of hosts, who is sovereign. The pastor
told a story about how he counseled pastors whose congregations did not
want them, and how that was a painful experience for these pastors.
B. Josiah tore down the high places, and the pastor gave background
about those. High places were sacred sites on the hills that were dedicated to Baal,
the weather god, and his wife Ashtoreth, In an agricultural society,
people prayed to Baal because they wanted rain and to Ashtoreth because
they desired fertility. Passages such as II Kings 21:3, 5 and Jeremiah
19:5 and 32:35 say or imply that there were Israelite high places where
worship of Baal occurred. At the same time, there were also high places
to Yahweh (I Kings 3:2-3), which ran counter to Deuteronomic
centralization. The pastor got me thinking some about the high places,
since there were kings of Judah who were righteous, yet they did not
tear down the high places (II Kings 12:3; 14:4; 15:4, 35). Righteous
kings pursued reform, on a limited level, but they did not challenge the
popular practice of paganism.
C. The pastor asked if it is acceptable to desire vengeance because
Jeremiah did. The pastor contrasted Jeremiah with Jesus in our New
Testament reading, Mark 9:30-37. Like Jeremiah, Jesus was rejected by
his hometown, in this case, Nazareth. Jesus did not desire vengeance
against his enemies, however, but served them with his life. The pastor
said that the reason the doxology occurs after Scripture readings is
that it highlights that Scripture is to be read within the context of
Christ. Psalm 137:8-9 ends by wishing that the heads of Babylonian
babies would be dashed against rocks, but Christians read that
remembering that Christ paid the penalty for sins. Proverbs 21:9 and
25:24 warns against living with a contentious wife, and Christians read
that realizing that such contention can be healed through Christ.
D. Jesus in Mark 9:30-37 teaches humility and service. He exhorts
his disciples to be like deacons, who waited tables and were the
lowliest servants. The pastor said that the apostles apparently were
slow to learn this lesson, since they did not want to wait tables in
Acts 6:2! Jesus also exhorted his disciples to be like little children,
in a world where children had hardly any status at all and were
considered the property of their parents. Jesus held the child and gave
him status, and that demonstrates that we gain status through our
relationship with Christ.
E. The pastor moved on to the Epistle of James. The Epistle is
directed to the twelve tribes scattered abroad (James 1:1). The pastor
said that these were Jewish Christians scattered throughout the known
world. Some were scattered due to persecution from Saul (Acts 8:1) and
Herod Agrippa’s murder of James the brother of John (Acts 12:2). Some
scattering occurred later, close to the time when the Jerusalem Temple
was destroyed (70 CE). Some Jewish Christians fled to Pella, some to
Antioch.
F. According to the pastor, the Epistle of James is not about how to
be saved, nor is it merely a rule book. It is wisdom literature for
people who are already Christians. The pastor said that Lutherans
distinguish between wider justification and narrow justification. Wider
justification includes conversion but also sanctification, becoming
practically righteous. When James states that faith without works does
not justify, he is referring to wider justification. Narrow
justification refers to conversion, and that is what Paul talks about
when he affirms that people are justified by faith alone, apart from
works. Related to this, I asked the pastor to define grace, since the
pastor talked about James 2:6, where James says that God gives more
grace, and that God gives grace to the humble. Is grace unmerited
favor? Is it mercy? Is it the spiritual power to live righteously?
The pastor said that it is God’s Riches at Christ’s Expense, and that
includes everything that God provides to people due to the sacrifice of
Christ. That would include God’s word, forgiveness, spiritual power to
live righteously, and the list goes on.
G. James 3:17 states: “But the wisdom that is from above is first
pure, then peaceable, gentle, and easy to be intreated, full of mercy
and good fruits, without partiality, and without hypocrisy” (KJV). The
pastor said that this describes Jesus: Jesus is the wisdom from above,
and Jesus had those characteristics.
H. James 4:5 states: “Do ye think that the scripture saith in vain,
The spirit that dwelleth in us lusteth to envy?” (KJV). The NASB
translates it the way the pastor was interpreting it: “Or do you think
that the Scripture speaks to no purpose: ‘He jealously desires the
Spirit which He has made to dwell in us’?” The question, apparently, is
whether pneuma (spirit) is the subject or the direct object. If it is
the subject, the verse is probably criticizing the envious lusts
condemned in vv. 1-4. If it is the object, it is talking about God’s
jealous desire to have us with him—-for us to draw closer to him rather
than to have friendship with the world. The pastor said that the spirit
could be the Holy Spirit or the spirit that enlivens every human being:
either way, God does not want that Spirit to go to waste but desires to
be with that spirit. The pastor noted that v. 5 says it is quoting
Scripture, but this verse does not exist in the Hebrew Bible.
I. The pastor and one of the people in the class were talking about
devotions. The person in the class was saying that her I-phone was
reading the Bible text aloud to her, and she did not like that. The
pastor thought she meant that she preferred that, and he talked about
how the biblical texts were originally intended to be read and heard
aloud, not read silently, since few people could read back then. When
he understood that she was making the opposite point, he said that she
may have seen her devotions as her personal time with God and did not
want another voice interfering with that.