ANNOUNCING
Lutheran Writer’s Christmas poetry contest!
Send us your short poem -- free verse or rhymed -- for judging. The top three entries will be posted. If your poem has been published previously, please give credits. You retain all rights. Email your poem by attached rtf file to Gil (g.a.franke@gmail.com) no later than midnight, December 18. (Edward, Gary, and Gil are ineligible for this competition.)
Just to start you on the poetic path . . .
Thank You, Lord!
. . . for little things that make a big difference,
and big things I don’t have to control;
. . . for subtle things that mold me,
and tough things that challenge me;
. . . for my family and times we share,
both good and bad;
. . . for the family I have in Christ,
and Your grace that keeps me going
from day to day
and from now to eternity;
Thank You, Lord!
–Gilbert A Franke, 10/27/08
Wednesday, November 18, 2009
Friday, November 13, 2009
Specific Ministry Pastor Program
Trinity Lutheran Church, West Sinton, Texas, received authorization from Concordia Seminary, St. Louis, to install Jim Autry as Vicar. Jim has been serving in Word and Sacrament ministry at Trinity as a Deacon, under the authorization of Texas District President Rev. Ken Hennings. Now Jim is enrolled in the four year Specific Ministry Pastor program at Concordia Seminary. He has nearly completed the first of seventeen courses, administered via the internet. Students are on the web, with their instructor and classmates for weekly, live two hour sessions. Each course is ten weeks long and follows the same calendar as the residential program of the seminary.
The SMP program vicarage begins at the same time as the student begins his course work at the seminary. It is defined as a “concurrent-deferred” vicarage, meaning that the student serves his vicarage while he engages in his theological education in the ministry situation in which he will serve as a Specific Ministry Pastor. Periodic reports are made by the student and the supervising pastor to the Director of Vicarage.
Each SMP Vicar has a Pastor-mentor, who upholds the student in faith and life through encouragement, support, and prayer; mentors the student in formal studies on a regular basis; works with the student to contextualize course content to his life and ministry; provides feedback on the student to his seminary and district. The SMP student is expected to meet with his mentor weekly for two to three hours of discussions and work focused on the week’s learning material.
As Jim’s Pastor-mentor, I preached at Trinity Lutheran, West Sinton, on Sunday, Oct 25, and installed him as SMP Vicar at the regular 9:30 a.m. service. Your prayers for Vicar Autry, Trinity, the ministry that they share under the Spirit’s guidance, and for all the Specific Ministry Pastor Vicars from both our seminaries are urged and appreciated.
(Some of this description of the SMP process was taken from the program handbook. Watch for more postings in the future coming from this vicar-mentor relationship.)
The SMP program vicarage begins at the same time as the student begins his course work at the seminary. It is defined as a “concurrent-deferred” vicarage, meaning that the student serves his vicarage while he engages in his theological education in the ministry situation in which he will serve as a Specific Ministry Pastor. Periodic reports are made by the student and the supervising pastor to the Director of Vicarage.
Each SMP Vicar has a Pastor-mentor, who upholds the student in faith and life through encouragement, support, and prayer; mentors the student in formal studies on a regular basis; works with the student to contextualize course content to his life and ministry; provides feedback on the student to his seminary and district. The SMP student is expected to meet with his mentor weekly for two to three hours of discussions and work focused on the week’s learning material.
As Jim’s Pastor-mentor, I preached at Trinity Lutheran, West Sinton, on Sunday, Oct 25, and installed him as SMP Vicar at the regular 9:30 a.m. service. Your prayers for Vicar Autry, Trinity, the ministry that they share under the Spirit’s guidance, and for all the Specific Ministry Pastor Vicars from both our seminaries are urged and appreciated.
(Some of this description of the SMP process was taken from the program handbook. Watch for more postings in the future coming from this vicar-mentor relationship.)
Tuesday, November 10, 2009
Communing with Abigail, 1Sm 25:39
From my Lutheran Study Bible Journal, p. 156.
The address from Abigail to David may be one of the longer addresses by a woman in the Old Testament (1Sm 25:24--31). A very touching example of humility and good sense.
As one reads ch. 25, one wonders whether David's men were protecting Nabal's shepherds from raids by the Philistines or other tribes to the south of Judah. Perhaps the writer has predators in view, since David earlier speaks of offering protection against predators (cf. 1Sm 17:35--37). In either case, the text portrays David showing a kindness, not taking advantage of Nabal as in a protection racket. The way Abigail greets David as a good man who is wronged by her husband also attests to David's character and the good actions of his men. She sees greatness and goodness in him as well as just anger. She peaceably directs him back to his earlier spirit of good will.
Lord, grant good will and faithfulness to man and wife that they may commune (25:39) in joy and peace. Amen.
The address from Abigail to David may be one of the longer addresses by a woman in the Old Testament (1Sm 25:24--31). A very touching example of humility and good sense.
As one reads ch. 25, one wonders whether David's men were protecting Nabal's shepherds from raids by the Philistines or other tribes to the south of Judah. Perhaps the writer has predators in view, since David earlier speaks of offering protection against predators (cf. 1Sm 17:35--37). In either case, the text portrays David showing a kindness, not taking advantage of Nabal as in a protection racket. The way Abigail greets David as a good man who is wronged by her husband also attests to David's character and the good actions of his men. She sees greatness and goodness in him as well as just anger. She peaceably directs him back to his earlier spirit of good will.
Lord, grant good will and faithfulness to man and wife that they may commune (25:39) in joy and peace. Amen.
Monday, November 9, 2009
A 2012 Primer
For centuries the date and time of the world’s end has caused debate among religious and secular scholars alike. If you’ve watched television lately, perhaps you’ve noticed a trailer for a new movie 2012. This movie plays on humankind’s emotions by offering an answer to the “When?” question of the Second Coming.
The release date for the movie 2012 is November 13th. Here’s the premise: 2012 is the last year for civilization; more specifically December 21, 2012. According to the Mayan Long Count calendar as well as archeological evidence found among the ancient Egyptians, the last breath of civilization will be drawn then, preceded by cataclysmic events unprecedented in world history.
2012 is not alone in its believers. New Agers add that the earth and occupants will undergo a positive or even a spiritual transformation in 2012. In addition, in 2006 the History Channel began airing “Decoding the Past: Mayan Doomsday Prophecy.” Other doomsday scenarios followed.
So, an important question to ask ahead of the release date of 2012 is: What does the Bible teach us about the End Times? Let’s begin with Matthew 24:1-14. Here our Lord begins by talking about the destruction of the Jewish Temple. This did not happen during Jesus’ lifetime, but it did occur in 70A.D. when Roman forces literally tore the Temple stone from stone. Jesus also talks about the appearance of “false Christs,” rumors of war, nation pitted against nation, famines, and earthquakes as the beginning of the end of time. From Christ’s words alone we must conclude that the end of days has already begun.
A noted theologian wrote these words about Christ’s Second Coming.
The cry of “Here is Christ! There is Christ!” that resounds from so many pulpits is precisely what makes our age so dangerous and abominable, and it demonstrates that the final, evil days of the world are approaching. For it is mostly a false Christ who is now being preached and praised in order to deceive even the elect.
There are now many preachers and laity, both learned and unlearned individuals, who no longer believe the Bible is God’s Word and faith in Christ is the only way to salvation. With their own imagined virtue and good works, they believe that they have made God their debtor, that He must rightfully receive them into heaven after their death, and that He must eternally reward them. They do not want to think of themselves as sinners who are in need of a Savior. The Word of the cross is foolishness and a stumbling block to them...
Amazingly, these words belong to C.F.W. Walther and were penned well over one hundred years ago. And while Jesus never claimed to know a date and time (Matthew 24:36), we know the end times are underway. As Lutherans, we believe that we live in a time know as “Now and Not Yet!” We await Christ’s coming not knowing when, and with faith in Christ unwaveringly proclaim, “Come, Lord Jesus!”
The release date for the movie 2012 is November 13th. Here’s the premise: 2012 is the last year for civilization; more specifically December 21, 2012. According to the Mayan Long Count calendar as well as archeological evidence found among the ancient Egyptians, the last breath of civilization will be drawn then, preceded by cataclysmic events unprecedented in world history.
2012 is not alone in its believers. New Agers add that the earth and occupants will undergo a positive or even a spiritual transformation in 2012. In addition, in 2006 the History Channel began airing “Decoding the Past: Mayan Doomsday Prophecy.” Other doomsday scenarios followed.
So, an important question to ask ahead of the release date of 2012 is: What does the Bible teach us about the End Times? Let’s begin with Matthew 24:1-14. Here our Lord begins by talking about the destruction of the Jewish Temple. This did not happen during Jesus’ lifetime, but it did occur in 70A.D. when Roman forces literally tore the Temple stone from stone. Jesus also talks about the appearance of “false Christs,” rumors of war, nation pitted against nation, famines, and earthquakes as the beginning of the end of time. From Christ’s words alone we must conclude that the end of days has already begun.
A noted theologian wrote these words about Christ’s Second Coming.
The cry of “Here is Christ! There is Christ!” that resounds from so many pulpits is precisely what makes our age so dangerous and abominable, and it demonstrates that the final, evil days of the world are approaching. For it is mostly a false Christ who is now being preached and praised in order to deceive even the elect.
There are now many preachers and laity, both learned and unlearned individuals, who no longer believe the Bible is God’s Word and faith in Christ is the only way to salvation. With their own imagined virtue and good works, they believe that they have made God their debtor, that He must rightfully receive them into heaven after their death, and that He must eternally reward them. They do not want to think of themselves as sinners who are in need of a Savior. The Word of the cross is foolishness and a stumbling block to them...
Amazingly, these words belong to C.F.W. Walther and were penned well over one hundred years ago. And while Jesus never claimed to know a date and time (Matthew 24:36), we know the end times are underway. As Lutherans, we believe that we live in a time know as “Now and Not Yet!” We await Christ’s coming not knowing when, and with faith in Christ unwaveringly proclaim, “Come, Lord Jesus!”
Wednesday, November 4, 2009
The Guy That Invented Roller-skates
He had 700 wives, princesses, and 300 concubines (1Kings 11:3).
Alright, I admit it upfront, Solomon did not invent roller-skates. Yet, I must admit that’s the first thought that enters my mind every time I read 1Kings 11:3. Seven hundred wives, princesses and three hundred concubines, has to be some sort of harem record. And the answer to your first question is: No, that’s not what God intended. In fact, the Bible records several incidents where the will of man wrongly overrules the will of God. God’s marital intent for man dates back to the Garden of Eden where we read “Therefore a man shall leave his father and his mother and hold fast to his wife (Genesis 2:24). Notice the word is wife, not wives. The noun remains singular in Matthew 19:5, Mark 10:7, and Ephesians 5:31.
Worst of all is what happened to Solomon because of his numerous marriages. What happened because of his 700 wives and 300 concubines is lamentable. “And his wives turned away his heart. For when Solomon was old his wives turned away his heart after other gods, and his heart was not wholly true to the LORD his God, as was the heart of David his father” (1Kings 11:3-4). How tragic. The man to whom God had given unsurpassed wisdom and unsurpassed wealth dabbled in false religions. No! Dabbled is an understatement. Solomon dove in head first instead of influencing the world’s culture from his own nation as he once did; the incident of the two prostitutes comes to mind (1Kings 3:16-28), and internationally with the visit by the Queen of Sheba (1Kings 10:1-13). Instead, Solomon erected monuments to pagan gods in the high places. What’s really appalling to me is that several of these gods required human sacrifices. Think about that for a moment. The guy who once wrote, “The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding (Proverbs 9:10) now abandoned His God for blood-thirsty gods. When Solomon abandoned God, wisdom walked away with tear-stained cheeks.
So, where’s the hope in this story? Sadly, little hope exists for Solomon. Unlike his father David who returned to God in repentance when caught in sin, the Bible records no such repentance from Solomon. We are left to wonder about the eternity of Solomon’s soul...heaven or hell? Question: If the world’s wisest man made unwise decisions, what hope exists for us? For us, it’s wise that we not look to “the man who invented roller-stakes,” but the man from Galilee. The Queen of Sheba traveled more than a thousand miles to hear Solomon’s wisdom; but Christ noted, “something greater than Solomon is here” (Luke 11:31). Christ alone is “the power of God and the wisdom of God” (1 Corinthians 1:24). We cling to God’s wisdom in Christ; the wisdom that one man would die for the sins of many. May God grant us such wisdom.
Alright, I admit it upfront, Solomon did not invent roller-skates. Yet, I must admit that’s the first thought that enters my mind every time I read 1Kings 11:3. Seven hundred wives, princesses and three hundred concubines, has to be some sort of harem record. And the answer to your first question is: No, that’s not what God intended. In fact, the Bible records several incidents where the will of man wrongly overrules the will of God. God’s marital intent for man dates back to the Garden of Eden where we read “Therefore a man shall leave his father and his mother and hold fast to his wife (Genesis 2:24). Notice the word is wife, not wives. The noun remains singular in Matthew 19:5, Mark 10:7, and Ephesians 5:31.
Worst of all is what happened to Solomon because of his numerous marriages. What happened because of his 700 wives and 300 concubines is lamentable. “And his wives turned away his heart. For when Solomon was old his wives turned away his heart after other gods, and his heart was not wholly true to the LORD his God, as was the heart of David his father” (1Kings 11:3-4). How tragic. The man to whom God had given unsurpassed wisdom and unsurpassed wealth dabbled in false religions. No! Dabbled is an understatement. Solomon dove in head first instead of influencing the world’s culture from his own nation as he once did; the incident of the two prostitutes comes to mind (1Kings 3:16-28), and internationally with the visit by the Queen of Sheba (1Kings 10:1-13). Instead, Solomon erected monuments to pagan gods in the high places. What’s really appalling to me is that several of these gods required human sacrifices. Think about that for a moment. The guy who once wrote, “The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding (Proverbs 9:10) now abandoned His God for blood-thirsty gods. When Solomon abandoned God, wisdom walked away with tear-stained cheeks.
So, where’s the hope in this story? Sadly, little hope exists for Solomon. Unlike his father David who returned to God in repentance when caught in sin, the Bible records no such repentance from Solomon. We are left to wonder about the eternity of Solomon’s soul...heaven or hell? Question: If the world’s wisest man made unwise decisions, what hope exists for us? For us, it’s wise that we not look to “the man who invented roller-stakes,” but the man from Galilee. The Queen of Sheba traveled more than a thousand miles to hear Solomon’s wisdom; but Christ noted, “something greater than Solomon is here” (Luke 11:31). Christ alone is “the power of God and the wisdom of God” (1 Corinthians 1:24). We cling to God’s wisdom in Christ; the wisdom that one man would die for the sins of many. May God grant us such wisdom.
Tuesday, November 3, 2009
Water Into Blood Ex. 7:17
A good question about The Lutheran Study Bible note for Exodus 7:17 came to us the other day. My colleague, Paul McCain, posted the following on our Facebook page. I added some further points. I thought it might be helpful to include these points on the blog.
QUESTION: Did the water of the Nile turn into literal blood or did it turn into something that looked like blood?
The notes in The Lutheran Study Bible do not deny the miraculous work of God in sending a plague in the form of water turning to blood (e.g., note for Exodus 7:19, “no ordinary natural event”). The notes at Exodus 7 offer explanations of how God providentially and also miraculously used naturally occurring phenomena to accomplish this particular plague. God did the same with other naturally occurring phenomena, such as the plagues of locusts, frogs, and biting insects. The article on page 1674 in The Lutheran Study Bible offers a helpful discussion of the distinction between miracles and providence, a distinction that is often not made.
The TLSB note for Exodus 7:17 points to Joel 2:31, which describes a similar transformation with blood and uses the same Hebrew construction found in Exodus (cf Brown, Driver, Briggs Lexicon entry on lamedh, section 4 a). If Joel 2:31 is taken literally, that would mean the moon will turn into blood. However, in the New Testament, this same transformation is presented as a description: “the full moon became LIKE blood” (Revelation 6:12; use of Gk hos). Therefore, the fuller context in Exodus and the rest of Scripture leads us to read “turn into blood” as a description of how the water changed and not as a chemical change from water into literal blood. These observations are not based on historical-critical assumptions but on careful grammatical reading, Scripture interprets Scripture, and sound theological distinctions.
Once again, we thank you for your strong interest in TLSB. As you read, please be sure to consider each note in view of the surrounding notes and look up the many cross-references. They will help you understand the conclusions and intentions of our writers and editors.
[Since some readers have found this matter confusing, I added a few more points to consider.]
Regarding Exodus 7, one can add a few other helpful points:
1. The LORD almost immediately refers to the contents of the transformed Nile as water. "I will strike the water that is in the Nile, and it shall turn into blood. . . . the Egyptians will grow weary of drinking WATER from the Nile" (Exodus 7:17--18).
2. In Exodus 7:22, the Egyptian magicians make the same transformation attributed to the LORD. If one insists on consistent literalistic interpretation, then one must attribute special transformative powers to the magicians, which raises a different set of interpretive and theological issues.
3. Readers who regard the note in Exodus 7:17 as rationalistic would need to explain how the same wording ("turned . . . to blood"; cf. Hebrew) and phenomenon could be interpreted by John as a transformation of an appearance rather than a chemical transformation (cf. Joel 2:31; Revelation 6:12). If a canonical author like John can interpret such words and phenomena descriptively rather than literally, must the Church reject a descriptive reading of Exodus 7:17 as contrary to Scripture and undermining the miraculous?
3. Careful consideration of the broader events as Moses narrates them is part of Scripture interpreting Scripture. Moses describes Pharaoh as unimpressed by the plagues and hardened against the mounting evidence that his gods lack control of the natural order. For example, the LORD purposely begins with signs that the magicians can mimic (Exodus 4:1--9; 7:11). Yet as the events unfold, we see the magicians realize that Moses is really aided by the true God and is not just tricking them (Exodus 8:18--19). If the first plague involved transformation into real blood, the progressive character of the plagues and the hardening of Pharaoh's heart would make less sense in view of the overall account, which climaxes with the death of the firstborn sons and cattle of Egypt when God punishes the Egyptians for mistreating His children (Exodus 2; 4:22; 12:29).
4. Major Lutheran interpreters, whose commentaries have long been recommended and used in our churches, have taken similar approaches to interpreting the events of Exodus 7 (e.g., Keil, Delitzsch, and Hengstenberg). If it is wrong to read Exodus 7:17 as a transformation of appearance, then those who insist on only a literal interpretion will need to reject the work of the other Lutheran commentators.
QUESTION: Did the water of the Nile turn into literal blood or did it turn into something that looked like blood?
The notes in The Lutheran Study Bible do not deny the miraculous work of God in sending a plague in the form of water turning to blood (e.g., note for Exodus 7:19, “no ordinary natural event”). The notes at Exodus 7 offer explanations of how God providentially and also miraculously used naturally occurring phenomena to accomplish this particular plague. God did the same with other naturally occurring phenomena, such as the plagues of locusts, frogs, and biting insects. The article on page 1674 in The Lutheran Study Bible offers a helpful discussion of the distinction between miracles and providence, a distinction that is often not made.
The TLSB note for Exodus 7:17 points to Joel 2:31, which describes a similar transformation with blood and uses the same Hebrew construction found in Exodus (cf Brown, Driver, Briggs Lexicon entry on lamedh, section 4 a). If Joel 2:31 is taken literally, that would mean the moon will turn into blood. However, in the New Testament, this same transformation is presented as a description: “the full moon became LIKE blood” (Revelation 6:12; use of Gk hos). Therefore, the fuller context in Exodus and the rest of Scripture leads us to read “turn into blood” as a description of how the water changed and not as a chemical change from water into literal blood. These observations are not based on historical-critical assumptions but on careful grammatical reading, Scripture interprets Scripture, and sound theological distinctions.
Once again, we thank you for your strong interest in TLSB. As you read, please be sure to consider each note in view of the surrounding notes and look up the many cross-references. They will help you understand the conclusions and intentions of our writers and editors.
[Since some readers have found this matter confusing, I added a few more points to consider.]
Regarding Exodus 7, one can add a few other helpful points:
1. The LORD almost immediately refers to the contents of the transformed Nile as water. "I will strike the water that is in the Nile, and it shall turn into blood. . . . the Egyptians will grow weary of drinking WATER from the Nile" (Exodus 7:17--18).
2. In Exodus 7:22, the Egyptian magicians make the same transformation attributed to the LORD. If one insists on consistent literalistic interpretation, then one must attribute special transformative powers to the magicians, which raises a different set of interpretive and theological issues.
3. Readers who regard the note in Exodus 7:17 as rationalistic would need to explain how the same wording ("turned . . . to blood"; cf. Hebrew) and phenomenon could be interpreted by John as a transformation of an appearance rather than a chemical transformation (cf. Joel 2:31; Revelation 6:12). If a canonical author like John can interpret such words and phenomena descriptively rather than literally, must the Church reject a descriptive reading of Exodus 7:17 as contrary to Scripture and undermining the miraculous?
3. Careful consideration of the broader events as Moses narrates them is part of Scripture interpreting Scripture. Moses describes Pharaoh as unimpressed by the plagues and hardened against the mounting evidence that his gods lack control of the natural order. For example, the LORD purposely begins with signs that the magicians can mimic (Exodus 4:1--9; 7:11). Yet as the events unfold, we see the magicians realize that Moses is really aided by the true God and is not just tricking them (Exodus 8:18--19). If the first plague involved transformation into real blood, the progressive character of the plagues and the hardening of Pharaoh's heart would make less sense in view of the overall account, which climaxes with the death of the firstborn sons and cattle of Egypt when God punishes the Egyptians for mistreating His children (Exodus 2; 4:22; 12:29).
4. Major Lutheran interpreters, whose commentaries have long been recommended and used in our churches, have taken similar approaches to interpreting the events of Exodus 7 (e.g., Keil, Delitzsch, and Hengstenberg). If it is wrong to read Exodus 7:17 as a transformation of appearance, then those who insist on only a literal interpretion will need to reject the work of the other Lutheran commentators.
Accuracy in Writing
Recently, while reading Herodotus, I was struck by how brutally he describes some of the people of Lybia, attributing all manner of strange behaviors to them. One wonders when reading such passages whether Herodotus is simply repeating hearsay (he admits to doing so in other passages) from those opposed to the Lybians or whether these tribes really had such odd customs (e.g., Herodotus 4.180 regarding the Auseans).
The Books of Samuel, which I'm reading devotionally, have a similar brutal honesty about them. Although the writer(s) often defend Samuel and David, putting them in the best light, the books also do not hesitate to point out weaknesses and petty disputes.
Lord, grant me grace to write accurately, clearly, and credibly so that others may understand and believe. Amen.
From my entry in The Lutheran Study Bible Journal, 10.14.2009.
The Books of Samuel, which I'm reading devotionally, have a similar brutal honesty about them. Although the writer(s) often defend Samuel and David, putting them in the best light, the books also do not hesitate to point out weaknesses and petty disputes.
Lord, grant me grace to write accurately, clearly, and credibly so that others may understand and believe. Amen.
From my entry in The Lutheran Study Bible Journal, 10.14.2009.
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