LUTHERAN WRITER

This Day in Bible History: Moses' Fairwell Address

2012-01-25T07:32:00.000-06:00

On this day in Bible history (Shebat 1, 1406 BC / Jan 25), Moses gave his fairwell address to Israel (Deuteronomy 1:3) before they would pass over the Jordan River to settle the Promised Land, and shortly before Moses' death on Mount Nebo.

To learn more about the dating of biblical events, check out From Abraham to Paul: A Biblical Chronology.

Australian Professor Commends New CPH Books to Students

2012-01-24T06:35:00.000-06:00

I recently received this kind personal message from Dr. Gregory Lockwood, who is preparing for classes. He is the author for our Concordia Commentary volume on 1 Corinthians and a contributor to Women Pastors? The Ordination of Women in Biblical Lutheran Perspective.

I’m writing simply to thank you and commend you for your excellent book, Friends of the Law. I finished reading it this afternoon. It clarified many things for me. I’m looking forward to recommending it to my first-semester class in The Lutheran Confessions, due to get underway at Australian Lutheran College in five weeks’ time. . . . I also intend to recommend The Church from Age to Age, which I have on order. What a need that book will fill!

—Gregory Lockwood, ThD

Emeritus Professor of New Testament Studies

Australian Lutheran College

Silly "Bible Contradiction" #32: Who's Your Daddy? Ahimelech and Abiathar

2012-01-23T08:29:00.001-06:00

This supposed Bible contradiction is based on a likely scribal error. It is noted that 1 Samuel 22:20; 23:6 present Ahimelech as the father of Abiathar. In contrast, 2 Samuel 8:17; 1 Chronicles 18:16; 24:6 present the reverse order with Abiathar as father of Ahimelech.

However, in the Syriac manuscript tradition, 2 Samuel 8:17 agrees with the passages in 1 Samuel. It appears that a minor scribal error has crept into the recording of the manuscripts especially for 1 Chronicles.

One has to remember that manuscripts were created by hand. Sometimes the manuscript was read aloud by one scribe and recorded by other scribes to make multiple copies of a book. One can readily see how this process could lead to an error in reading or an error in hearing that would reverse the recording of the information. This is another example of how the study of textual criticism is a valueable tool for biblical studies. Most likely, the corrrect information is that Ahimelech was the father of Abiathar.

Principle: Compare manuscripts and versions to get the fullest picture of what is happening in the scribal tradition. Don't sweat the small stuff.

Teacher Nancy Lochmann 2011-12 Peabody "Leaders in Education" Honoree

2012-01-23T08:07:00.000-06:00

Nancy Lochmann, who has served so well at Holy Cross Lutheran School and contributed to CPH's Language Arts curriculum, was recently honored for her service. She has greatly blessed my children and our family, not to mention our entire school and congregation! We are all very grateful to God for her excellent service and leadership. Click here to learn more about Nancy and the Leaders in Education Award.

Book Review: The Lost Empire of Atlantis by Gavin Menzies

2012-01-21T07:39:00.000-06:00

This review is based on the audio book version.

Gavin Menzies. The Lost Empire of Atlantis: History's Greatest Mystery Revealed. Swordfish, 2011. 356 pp.

This was a fun book to read/listen to. The title is purely promotional, referring to a minor aspect of the book: Plato's accounts about the island kingdom of Atlantis. The heart of the book is Menzies research on ancient Minoan shipping, especially their quest for copper and tin that fueled progress during the bronze age. Menzies, retired from the royal navy, is a great story teller and writes much of the book as a travelogue, describing how he chased down information about the Minoans. The account begins in the Mediterranean and branches outward from there. The only part where the book seriously broke from this travelogue style was his detailed discussion of ancient navigation---a specialty for him---which was good to learn about but more difficult to follow for an audio book. If you would enjoy the personal account of a gifted amateur historian, you will love this book.

Now, as a historian, I have to say that I could not accept all that Menzies argued or the approach he took. He has a tendency to form an interesting theory, incorporate it into his narrative as fact, and then use it to develop yet another theory. This theorizing ultimately leads to a long string of weaker and weaker evidence. I found myself agreeing comfortably with many things he argued at the beginning of the book, including the theory that ancient Thera and Crete, the chief islands of Minoan civilization, could be the basis of Plato's description of Atlantis (an idea that has been around for years). But the further he went away from the Mediterranean, the more I doubted the reliability of the information.

Menzies based much of his argument on common characteristics between artifacts found in various places. His conclusion often was that this indicated a common culture making these artifacts, namely, the Minoans. This had the Minoans travelling not only around the Mediterranean and Red Sea (perhaps in cooperation with Egyptian civilization)---ideas that seemed plausible---but outward to India and northern Europe. He provided no discussion of how ideas and articles of trade may travel between civilizations as a way of answering how a commonly manufactured item could appear in many places. For example, the existence of stone circles found in Europe and Asia, designed to study the heavens, does not necessitate that the Minoans erected them in each case. It may indicate that the Minoans shared a common interest in the heavens, as ancient people certainly shared a common interest in tracking time and furthering trade.

A second form of evidence used was genetic information and specific genetic characteristics that nicely fit with aspects of his arguments about Minoan trade. However, to properly present a theory, one needs to account not only for the possibilities of relationships but also for aberrations. Menzies argued that the spread of a genetic characteristic pointed to the Minoans reaching the Great Lakes region of North America---a bold assertion! But in rehearsing the evidence, he mentioned that a high incidence of the genetic characteristic also occurred among Navajo Indians in the American South West, without explaining how this was possible. He was focused on getting Minoan genes from Crete to Lake Superior and so left all manner of loose ends in considering the evidence used. This is a specific example of how he was handling evidence, one that must raise serious doubts about the conclusions.

At any rate, Menzies provides an interesting account from the plausible to the unproven, which is fun to read/listen to. His idea will no doubt be explored by more cautious historians in years to come.

Rev. Dr. Ken Klaus Commends Reformation Heritage Bible Commentary

2012-01-19T08:51:00.001-06:00

I think lay readers will find especially helpful the following comments from Rev. Dr. Klaus, who characterizes the warmth of the first book (Colossians and Thessalonians) in our new series:

This was not a ponderous tome to be endured; it was an opportunity to monitor a lively seminar. As leader, St. Paul places on the table church doctrines, heresies, and challenges. These topics are then discussed by the minds and pens of Luther, Melanchthon, Hus, Cranmer, Chemnitz and others. It was a joy to hear them and a comfort to find their struggles and successes are mine.

Pastor Ken Klaus

Speaker Emeritus, The Lutheran Hour

Silly "Bible Contradiction" #31: Abraham's Only Son

2012-01-18T09:19:00.000-06:00

In this supposed Bible contradiction, Genesis 22:2 and Hebrews 11:17 are set against Genesis 16:15; 21:2-3; and Galatians 4:22. The former passages state that Abraham had “only” one son, Isaac. The latter state that Abraham also had sons by Hagar and Keturah, therefore, he had more than one son.

There is a misunderstanding of historical context on the one hand and a specific term on the other. When the Lord referred to Isaac as Abraham’s “only son” in Genesis 22:2, this was after Abraham had sent away Hagar and the son she bore him, Ishmael. They were no longer living with Abraham and Sarah. So the “only son” there with Abraham was Isaac. The Hebrews 11:17 passage is misunderstood because of the Greek term monogenes, which can be literally translated “only begotten” but also has the meaning, “unique” (cf. e.g., translation of Wisdom 7:22). Isaac was unique to Abraham and Sarah because he was the son of the promise, the one through whom Abraham would become a blessing to all nations, a point emphasized in the broader context (Genesis 12:1-3; Galatians 4:23).

Principle: Wooden literalism leads to contradictions for any writing or communication. That is why wooden literalism is so often a device in comedy: it has silly results. One gets the sense that if you said “Good morning” to people proposing these Bible contradictions, they would grump back, “What’s good about it! Harumph!” They would fail to acknowledge the sentence as a greeting and a wish and instead force it to stand as a declarative sentence in an attempt to make you seem foolish rather than polite. Lord, have mercy.

In contrast, reading things in context and with your dictionary open leads to genuine understanding. And why else would one bother to spend so much time reading, if one did not wish to understand?

Review of Friends of the Law from "with Angels and Archangels Blog"

2012-01-17T12:03:00.000-06:00

The following is an unsolicited review for my latest book, Friends of the Law. I am very grateful to our friends at the blog with Angels and Archangels for their permission to share these kind words:

This. Book. Is. Amazing.

I can still remember being slightly foggy on the whole idea of Sanctification, good works, and the 3rd use of the law during my last year at the Seminary. This book makes confusion about the 3rd use of the law practically impossible. Mint!

Engelbrecht does an amazing job of putting Luther's 3rd use of the law in context, yea imagine that... a Lutheran concerned about context! Engelbrecht does a great job of succinctly illustrating for the reader how the Fathers talked about the Law. He puts the Father's thoughts in chronological order leading up to Luther and then shows how Luther built off what they had already laid down. It is really quite simple & beautiful.

When he finally gets to Luther's writings he makes a rather brilliant move. He looks at ALL the different writings of Luther. Engelbrecht doesn't just look in the doctrinal writings of Luther but he also looks at Luther's sermons. He looked to Luther's proclamation! What a logical place to look. Hmmmm, is Luther preaching 3rd use? Yes... but he doesn't believe in it!?! Anyways, Engelbrecht also points out that these postils were actually some of the most widely used of all the writings of Luther.

As Engelbrecht critics other scholars he is fair but also willing to call a thing what it is. I am not a researcher or professor but it seemed to me like these other researchers simply did a word search for "third use" and based their conclusions on those results. Engelbrecht also took into account when Luther was "doing" the third use to his readers while not using the exact terminology, which also tended to fluctuate within Luther's writings.

In my humble opinion, this book belongs in the library of every Lutheran Pastor. This book is meant for PROCLAMATION. Every. Sunday. :)

In his conclusion Engelbrecht states:

"God intends that the one He has declared righteous by grace through faith may enjoy freedom in his conscience and that the righteous man may, through the sanctifying work of the Spirit, bear the fruit of the Spirit to the praise of God's surpassing grace. In view of this, Luther taught that God's people may daily take up the commandments of God's Law, sing them on the way to their work, and actually use them to the benefit of their neighbours."

That. Is. Mint.

+soli deo gloria+

Silly "Bible Contradiction" #30: Abraham Justified by Faith or Works

2012-01-17T08:42:00.000-06:00

God Called Abraham to Faith and to Works

In this supposed contradiction, Romans 4:2 is set against James 2:21 and interpreted to mean that one author teaches that Abraham was justified by faith while the other teaches that Abraham was justified by works. This is a classic discussion that received a lot of attention at the time of the Reformation.

The proposed contradiction fails to appreciate the history that stands behind the two passages. Abraham lived a long time, according to Genesis, and the New Testament passages mentioned above actually describe different times in Abraham’s life. Romans 4:2 refers to Genesis 15:6 where Abraham “believed the Lord, and He counted it to him as righteousness [justification].” This happened before Abraham’s son Isaac was born. James 2:21 refers to a later event when Abraham was asked to offer Isaac to the Lord as a sacrifice, which was a test of his faith (Genesis 22). James focuses on Abraham’s deeds in that event as evidence for his faith. The two events, when Abraham was called to faith and when his faith was tested and manifested itself through works, are separated by decades. The New Testament authors were not contradicting one another at all but making different points from different times in Abraham’s life and also addressing different audiences with different problems. The failure of the “contradiction” to take any of this into account show just how silly it is!

Principle: History matters, as do audience and issues. If you want to understand a text, you have got to pay attention to something more than flat, literal reading.

Book Review: Schaff's History of the Christian Church

2012-01-16T16:18:00.000-06:00

Schaff, Philip. History of the Christian Church Vol. VI: The Middle Ages from Boniface VIII, 1294, to the Protestant Reformation, 1517. Grand Rapids, MI: Eerdmans, 1984 reprint. 813 pp. Six b/w illustrations.

Schaff’s History of the Christian Church is an older, standard church history in eight volumes copyrighted in 1910. It has remained in print ever since due to its reliability and thoroughness. My comments are derived from Vol. VI, which covers the late medieval period, though they could apply generally to any volume in the series. Schaff’s work is now in the public domain, which means a new generation can discover its value by downloading volumes to their ebook devices for free.

Philip Schaff (1819-93) was a Protestant historian from the Reformed tradition who wrote and edited for several significant reference works. Volumes of his church history are divided into sections that discuss key persons, events, councils, and movements as well as some cultural features. The arrangement is in a general chronological order. Each chapter begins with an extensive list of general and specialized resources from Protestant and Roman Catholic historians with whose work Schaff interacts, including frequent footnotes and occasional citations. The book is well outlined and includes a brief but useful index.

The history is presented in a straightforward, descriptive manner. Schaff at times provides specific argument for interpretations or applications of history about which he feels strongly but he does so in an irenic tone. As one would expect, he does not focus on the sociological interests and gender issues that have become common place in more recent histories. Schaff often interacts with Latin and German resources, with which he was comfortable and familiar in a way that fewer English language scholars are today. This makes his work of enduring value to historians, especially as balance against new theories and proposals. It also allows researchers to work backward through the accumulation of scholarly opinions that Schaff references in his history and his bibliographic resources. Even with this scholarly depth, his writing is simply pleasant to read. For all these reasons, Schaff’s church history remains a valuable reference work.

I have ordered a recent church history volume for the same historical period, Daniel Bornstein’s Medieval Christianity: A People’s History of Christianity (Minneapolis: Fortress Press, 2007). I look forward to reading this newer volume with the intention of writing a comparative review.

Silly "Bible Contradiction" #29: 800 or 300?

2012-01-13T09:44:00.002-06:00

This is a case where copies of the Bible have conflicting numbers for a common account. This is the best example of a proposed contradiction that I have seen so far, however, it actually deals with a simple scribal error. In 2 Samuel 23:8, Josheb-basshebeth is described as wielding his spear against eight hundred enemy soldiers. In 1 Chronicles 11:11, he is described opposing three hundred.

It is important to note that the existing Hebrew manuscripts for 1 Chronicles 11 are corrupted by copy errors. In other words, at some point in the history of hand copying the manuscript, a scribe needed some coffee. He didn’t get it and so wrote down the wrong thing in this case, skipped some text in another case, etc. The commentaries describe a number of examples for this section of the book. At 1 Chronicles 11:11, both Hebrew words for “eight hundred” and “three hundred” begin with the same letter. The second letter in each word has a common shape in them. Given these features, one can see how our sleepy scribe could get confused and jot down the wrong word. What I’ve just described is an example of textual criticism where one carefully studies the habits of the scribes in order to resolve things like spelling issues and copying errors, etc. when viewing ancient manuscripts.

Despite our sleepy scribe, the ancient Syriac Bible tradition has the correct reading, which was perhaps based on a Hebrew manuscript from a more alert scribe. So, with careful study, everything becomes clearer and the contradictory numbers are resolved in favor of 800.

Principle: When copying the Bible, drink plenty of coffee.

Bible Class Question: How Do We Know What Mark the Angel Used?

2012-01-12T06:08:00.000-06:00

One Example of a Paleo-Hebrew Taw

In Ezekiel 9:4, the prophet hears the Lord tell an angel to go through Jerusalem and seal those who rejected the abominations committed in the city. In other words, God wanted to seal believers with this mark. Ezekiel states that it was a "taw" mark, the last letter of the Hebrew alphabet, which corresponds to our "T."

In modern Hebrew a taw does not look at all like the mark made in Ezekiel's day. Modern Hebrew characters date from the tenth century AD. In Ezekiel's day, inscriptional evidence shows us that a taw might appear in the shape of an "X," but especially in the shape of a cross in the sixth century BC. I have attached a link to a Hebrew characters chart that shows some of the history, based on inscriptions and manuscripts. The basis of modern Hebrew characters appears in column 15, where taw is the last letter. The cross character to note is in the second column, the bottom left corner, just above the "2."

Horace Hummel's Concordia Commentary: Ezekiel 1-20 gives more detail on pp. 275-279.

Silly "Bible Contradiction" #28: The So-Called Unforgiveable Sin

2012-01-11T09:04:00.000-06:00

In this supposed contradiction, Jesus statement about the so-called “unforgivable sin” (Mark 3:28-29) is set alongside passages that describe Jesus forgiving all the sins of those who make confession and are converted (1 John 1:9; Colossians 2:13). This is another example of how texts are written to address two different groups: (1) the unrepentant blasphemers, who persist is denying the work of the Holy Spirit, and (2) the repentant believers, who trust in God for the forgiveness of all their sins. Naturally, those who do not repent and reject the work of the Holy Spirit remain unforgiven (cf. e.g., Hebrews 10:29). Likewise, God forgives those who repent of their blasphemes and other sins.

Principle: Pay attention to whom the words are addressed. That can make all the difference in understanding a text.

Canadian Luther Scholar Endorses CPH Edition of the Apocrypha

2012-01-11T08:41:00.000-06:00

Martin Luther commented that the Apocrypha “were not equal to Scripture, yet useful and good to read.” This volume helpfully guides the reader in exploring how and why this is so. Useful historical explanations, wisely chosen excerpts from the prefaces of the Apocryphal books by Luther and Gerhard, helpful textual explanations and charts, and wise advice on the challenges and blessings for readers make this edition of the Apocrypha shine. This is a delightful study resource and devotional guide to complement one’s reading of Scripture.

Gordon A. Jensen

William Hordern Professor of Theology,
Lutheran Theological Seminary
Saskatoon, Canada

Anglican and Baptist Professors Commend CPH's New Bible Commentary Series

2012-01-10T14:51:00.000-06:00

I’m pleased to share with you the first commendations for our latest Bible commentary series based on the ESV and KJV, which will be release this year. The first volume is on Colossians and Thessalonians, shared with the professors named below.

The Reformation Heritage Bible Commentary is a unique series that promises to be a valuable resource for laity and preachers. The verse-by-verse commentary focuses on major topics, providing clear interpretation and devotional insight in keeping with how the Reformers approached Scripture, and emphasizing themes that were central in their teaching. Illustrative quotes from key Reformers and their heirs, including Lutheran, Calvinist, Anglican, and Wesleyan sources, provide insights in their own words, without trying to survey the range of views represented in this heritage. This focused approach gives a clear reading of the text which engages one’s mind and heart.

The Rev. Dr. Rodney A. Whitacre

Professor of Biblical Studies

Trinity School for Ministry

Ambridge, Pennsylvania

Busy pastors and teachers of the scriptures need commentaries that are biblical, theological, and practical. Fortunately, the present commentary on Colossians and the Thessalonian letters fulfills those requirements. In addition, the commentary is accessible to a wide variety of readers, for it is written in a wonderfully clear way. I commend this work gladly.

Thomas R. Schreiner

James Buchanan Harrison Professor of New Testament

The Southern Baptist Theological Seminary

Louisville, Kentucky

Wenthe Endorses The Apocrypha: The Lutheran Edition with Notes

2012-01-10T07:30:00.000-06:00

"One of the great rewards of biblical study is an increased awareness of the historical and cultural setting in which the Scriptures were written. In The Apocrypha: The Lutheran Edition with Notes, Editor Engelbrecht and his team of contributors have provided an attractive and accessible overview of one of the most interesting periods in the Bible's history, namely, the Intertestamental or Second Temple Period. It was during this time that the Old Testament was completed and the New Testament was on the threshold of emerging. Succinct introductions with helpful maps and diagrams enrich the presentation. A distinctive strength is the churchly and confessional assessment from a Lutheran perspective that provides a framework for the historical material—a significant contribution that lifts the reader beyond the merely academic."

Dr. Dean O. Wenthe, M.Div., Concordia Seminary, St. Louis, Mo.; THM., Princeton Theological Seminary, Princeton, N. J.; M.A., PhD., (Hebrew Scriptures, Judaica, New Testament) University of Notre Dame, Notre Dame, Indiana; General Editor, Concordia Commentary (Concordia Publishing House, St. Louis, Mo.); Professor and President Emeritus, Concordia Theological Seminary, Ft. Wayne, Indiana.

The Boldness of Luther as a Writer

2012-01-09T14:35:00.001-06:00

I came across this ironic passage while editing today and found myself laughing out loud. Here is an example of Luther's boldness as a writer, making a forceful point with brutal humor while describing the notoriously immoral Renaissance papacy:

"Though the pope, bishops, and they all alike would sin very grievously, they nevertheless are not of the devil nor of his synagogue, but they are of Christ and of God, members and heads of holy Christendom. Indeed, they are members of the Church just as spittle, snot, pus, sweat, excrements, urine, stench, scab, smallpox, glandular swellings, sexual diseases, and all other sicknesses are members of the body. These also are in and on the body, and the body must bear them with great peril, trouble, and disgust." (Exposition of Psalm 118, 1530)

If you choose to write this way, be aware of what some editors call the "ick factor." Sometimes readers can be turned away or miss your point simply by being grossed out, so be careful not to lose your reader when taking this approach.

Candidly, Luther's use of bold irony is one of the things that makes him interesting to read some 500 years after he laid down his pen!

Bible Class Question: Do We Have to Be Miserable?

2012-01-09T08:43:00.000-06:00

Lutheran services typically open with a confession of sins, especially if it is a communion service since self examination is part of preparation for communion. A traditional confession states, "I, a poor miserable sinner . . ." One may wonder, "Do I have to be miserable at church? What if I don't feel miserable when I arrive at the service? If I'm joyful, do I have to suddenly change moods?"

I think the word miserable throws us. In common, modern English, the word means "unhappy." Knowing a little bit more about the confession might clear things up.

According to historians of liturgy, the confession "I, a poor miserable sinner" goes back to Philip Melanchthon's church order for Mecklenburg (1552; see Pfatteicher 83). But I suspect that it has earlier roots since a similar expression appears in Luther's Large Catechism III 86, where he writes regarding "forgive us our trespasses as we forgive those who trespass against us" (The Lord's Prayer, fifth petition; published in March 1529). I would bet that the expression is from some medieval confession that Luther and others learned while growing up at church. Luther writes,

"This part [of the Lord's Prayer] now applies to our poor miserable life. Although we have and believe God's Word, do and submit to His will, and are supported by His gifts and blessings, our life is still not sinless. We still stumble daily and transgress because we live in the world among people. They do us much harm and give us reasons for impatience, anger, revenge, and such. . . . It is not possible to stand firm at all times in such a constant conflict."

Notice that Luther is describing one's standing before God and others, not one's feelings or emotional state. The confession is not, "Boy, do I feel depressed today" but "Lord, I am poor and stand in need of your mercy." In the confession, the word "miserable" fleshes out the idea of being "poor." "Miserable" comes from a Latin word that can mean "sad" but, when used to describe one's standing toward another, can mean "in need of pity or mercy." So, one may speak the confession with this thought, "Lord, I know I need your rich mercy today and everyday because I am a sinner and I am going to fall into sin again."

The picture above shows in the background the tax collector making a sincere confession of his sins and requesting God's mercy (Luke 18:9-14). His simple confession, "God, be merciful to me, a sinner!" says it humbly and well, giving us an excellent example of how to make confession of sins.

Cologne/Köln Was in the Winning Question

2012-01-07T05:21:00.000-06:00

Very proud this morning of our third child, Christian, who is a seventh grader. He won the National Geographic Geography Bee at his school, Holy Cross Lutheran in Collinsville, IL. Christian won by correctly identifying that Cologne, known for its gothic architecture, is in Germany.

As we talked about it at home, I noted for him that Cologne is the French spelling and that the German spelling is actually Köln. He immediately recognized the name since he is a devoted Axis and Allies player and has collected a German cruiser game piece named the Köln. Sharp kid!

The Church from Age to Age Commended by Christian Apologists

2012-01-06T15:25:00.000-06:00

The January/February 2012 Solid Ground Newsletter from Stand to Reason, an apologetics organization based in California, has included The Church from Age to Age: A History from Galilee to Global Christianity as a recommended resource. Great to see this team of evangelical thinkers encouraging use of our book! You can see their newsletter by clicking here. The recommended books appear on the second to last page.

Medieval and Lutheran Practices Compared

2012-01-06T14:21:00.001-06:00

Just paged through a really interesting new title that we are bringing to press:

FAITH AND ACT: MEDIEVAL AND LUTHERAN PRACTICES COMPARED

This is Kevin G. Walker's translation of a classic study of church practices and liturgy by the German Roman Catholic scholar, Ernst Walter Zeeden (1916--2011; pictured at left). The original academic title for the work was "Catholic traditions in Lutheran Church Orders of the Sixteenth Century" (Katholische Ueberlieferungen in den lutherischen Kirchenordnungen des 16. Jahrhunderts).

Congratulations to Kevin on a fine piece of work. His introduction and additional notes are most helpful. Those interested in theology, history, liturgics, or ecumenical relations will likely find this fascinating to read. But you better like rich, deep footnotes!

Apocrypha Endorsed from Norway to Grand Rapids, MI

2012-01-06T12:48:00.000-06:00

I recommend this edition of the Apocrypha as a timely and useful addition to The Lutheran Study Bible. The Apocrypha have been considered as a part of the biblical canon for most of the church’s history, and while the Reformers may have had good reasons for thinking differently, they still had a high regard for them. This edition enables both scholars and lay readers to understand why.

Knut Alfsvåg

Professor of Systematic Theology

School of Mission and Theology

Stavanger, Norway

The books of the Apocrypha are absolutely essential for understanding the Jewish context of early Christianity. The Apocrypha: The Lutheran Edition with Notes is an outstanding work of scholarship that provides a welcome service to Lutherans and, indeed, to Christians of other traditions interested in reading and studying these fascinating and often entertaining writings, which the great Luther himself deemed “useful and good to read.” A thoughtfully edited and attractively produced volume, it includes many unique features and has the fullest annotations of any comparable study edition. In all, this is a monumental achievement and valuable resource for scholars, students, and lay people alike.

Daniel C. Harlow

Professor of Religion, Calvin College

Editor, The Eerdmans Dictionary of Early Judaism

Silly "Bible Contradiction" #27: Answering a Fool

2012-01-06T06:09:00.000-06:00

In this supposed contradiction, Proverbs 26:4 and 26:5 are thought to contradict one another. This example is especially silly. In fact, it is likely that Solomon intended it to be a humorous slam on fools (though explaining something that is humorous usually destroys it---you have to “get it”). One can even imagine it delivered in the style of Groucho Marx, who would say things like “I never forget a face, but in your case I’ll be glad to make an exception.”

You will notice from the reference numbers above that these two passages appear together in Proverbs 26. Solomon first warns against joining in a discussion with a fool because the outcome is likely to be foolishness, which could reflect poorly on you. Then he adds what in our culture we call “a second thought,” sort of, “Then again, you might want to answer him lest he conclude that he is wise, keep talking foolish, and make things even worse.”

On a higher level, the proverb brings out an unspoken reality: fools are trouble whether you answer them or not. Get it?

Principle: The Bible is literature. You can't just read it like flat propositions.

This Day in Bible History: The Siege of Jerusalem

2012-01-05T15:32:00.000-06:00

On this day in Bible history (Tebeth 10, 589 BC / Jan 5), Ezekiel broke his silence as God's spokesman. He had gone two years without prophesying (cf. Ezekiel 20:1; 24:1) but the Lord roused him to speak due to a monumental event taking place in Israel: Nebuchadnezzer's final siege of Jerusalem. With the city about to fall to the Babylonian ruler, the Lord gave Ezekiel an illustration of what He was about to do to the city:

“Son of man, write down the name of this day, this very day. The king of Babylon has laid siege to Jerusalem this very day. And utter a parable to the rebellious house and say to them, Thus says the Lord GOD:
“Set on the pot, set it on;
  pour in water also;
put in it the pieces of meat,
  all the good pieces, the thigh and the shoulder;
  fill it with choice bones.
Take the choicest one of the flock;
  pile the logs under it;
boil it well;
  seethe also its bones in it.
(Ezekiel 24:2-5 ESV)

Guest Post from Robert E. Moeller, Jr.: Praying for Your Pastor

2012-01-05T07:57:00.000-06:00

Rev. Robert E. Moeller, Jr. of Sioux Falls, SD, shares the following thoughts and prayers:

The Small Catechism includes a section in the Table of Duties on “What Hearers Owe Their Pastors.” Among the duties cited are financial support, respect for the office, and submission to their spiritual authority. But I’ve always thought that one thing is noticeably absent from this list: prayer.

I must admit, when it comes to praying for my pastor, I’ve failed miserably. But I want to add this to my daily prayer discipline. I’ve found prepared prayers help me maintain the proper focus and provide the framework for growth and adaptation. Unfortunately, there seems to be a shortage of resources that include such prayers for pastors. Most of the ones available are not very personal or specific. So, I’ve developed one of my own and offer it for your consideration.

Lord of the Church, bless ____________, my pastor. Enable him to be a true teacher of Your Word. Put the power of the Gospel into his heart so that he always preaches and counsels in a way that is consistent with Your saving will. I especially ask that You would open My heart and mind to the Word that he speaks on Your behalf. May Your Law show me my sins and bring me to repentance. May Your Gospel increase my faith and empower me to holy living. Help me to be forgiving of my pastor’s sins and patiently bear with his weaknesses. Enable him to do the same for me. Help me to continually encourage him as he strives to be a faithful witness to the Gospel. Help me always to put the best construction on his words and actions, and defend him and speak well of him among others. Be with my pastor and his family to support them in their every temporal and spiritual need (especially…..). Let your holy angels watch over them that they might be safe from danger and every evil. Grant us all hearts that are willingly instructed, comforted, and emboldened by Your Spirit so that as our congregation works together we will do those things which glorify Your name and are helpful for Your work among us. In Your holy name I pray. Amen.

Now of course, your prayers can be (and should be) even more personal and specific. But this is going to require some help from your pastor; he’s going to have to be willing to let down his guard and let you know his specific needs when you ask him. And, as you pray for him, it is also good to remember that in addition to his office, your pastor is your brother in Christ also. He—like you—is living in this fallen world simultaneously as a sinner and a saint. It is safe to assume that he has all the same physical and spiritual needs that any other Christian has. Be sure to include these in your prayers as well.

This Day in Bible History: Ezekiel's Years of Silence

2012-01-04T10:39:00.000-06:00

On this day in Bible history (Tebeth 9, 589 BC / Jan 4), Ezekiel had his last day of silence as God's spokesman. He had gone two years without prophesying (cf. Ezekiel 20:1; 24:1) but a monumental event would bring forth a new word from the Lord, which we will describe in tomorrow's post.

Guest Post from Beth Bieberich: A Soul at Rest

2012-01-04T09:14:00.000-06:00

I was pleased to receive our first guest post for 2012, provided by Beth Bieberich. Beth completed the Writing for the Church Workshop about ten years ago, published in the May issue of Portals of Prayer, 2001, and enjoys devotional writing. In March she will be commissed as a Covenant Partner with Cross Connections, a group training biblical lay counselors. Please find below her poem:

Forgiveness comes from Christ alone,

And lifts us from despair.

Though we are weak and filled with sin,

He proffers loving care.

He's not like man who holds a grudge,

Though nail marks mar His hands.

He looks at us with eyes of love.

In His strength sinners stand.

He doesn't plot our punishment

And endlessly lay blame.

Instead He ways, "Come onto Me,

I will accept your shame."

He paid the price our sin extracts,

So silently he hung,

Upon the cross of calvary.

His earthly work was done.

Receive forgiveness in the name,

That stands above the rest.

Lord Jesus Christ, my light each day.

In You my soul finds rest.

Taking a Break

2011-12-24T08:16:00.000-06:00

Dear readers, I plan to take a break from blogging over Christmas but hope to redesign the site for 2012. I pray that the Lord would grant you a blessed and joy-filled Christmas as you celebrate with family, friends and congregation.

In Christ,
EE

Reprint of New Greek Reader

2011-12-23T12:58:00.002-06:00

A reprint request just hit my desk and I thought I would share the news. John Nordling's Religion and Resistance in Early Judaism: Greek Readings in 1Maccabees and Josephus is getting noticed. We returned from the Society of Biblical Literature meeting with accolades from Dr. David Levenson of Florida State University who was delighted to discover Nordling's reader. The book was also recently reviewed in the Concordia Journal. Congratulations, John!

You can see Tim Saleska's review by opening the PDF and going to the book reviews section. Click here.

Silly "Bible Contradiction" #26: Rejoicing Over Someone's Downfall

2011-12-23T09:58:00.000-06:00

In this supposed contradiction, a portion of a psalm attributed to David (Psalm 58:10-11) is thought to oppose a general proverb in “the words of the wise” (Proverbs 24:17-18). Before concluding that these passages contradict one another, one should consider how they differ from one another. Here are some examples: they were written at different times and under different circumstances. The psalm describes what “will” happen, the proverb is counsel about what one should do. The psalm speaks of “vengeance,” the proverb speaks of rejoicing/gladness at someone else’s downfall. The psalm is specifically about unjust leaders (cf. Psalm 58:1-2), the proverb is about people in general, whether good or bad. From these examples one can see how difficult it is to line up the passages for a direct comparison. The supposed contradiction does not take any of this into account.

Now, regarding the psalm, it is important to note that the rejoicing in this case is a reaction to God’s decisive judgment of the wicked. It does not describe personal revenge but the feeling of vindication one experiences when a wicked person receives deserved justice. The psalm describes punishment unto death (n.b., “blood”), which would prevent the wicked from attacking the celebrants.

The proverb does not assume someone’s death but merely his stumbling. The proverb urges a person not to take joy in part because the enemy has the opportunity to rise up again. In other words, suspend the party, the war is not over! On top of this counsel, the proverb notes that the Lord has a habit of helping the downtrodden. Your rejoicing over the enemy (remember that the enemy in this case could be either a good guy or a bad guy) may compel the Lord to have compassion on your enemy---an ever worsening circumstance for you.

Principle: When comparing passages, do not just consider how they say things that are similar but also how they speak differently. Watch for general and specific features.

To better understand biblical proverbs, you have got to read Steinmann's commentary. Most helpful.

This Day in Bible History: Third Day of Chanukkah

2011-12-23T08:54:00.000-06:00

On this day in Bible history (Kislev 27 / Dec 23), the people of Israel would continue singing the Hallel as part of the celebration, Psalm 113-118, including passages like the following:

Open to me the gates of righteousness,
  that I may enter through them
  and give thanks to the LORD.
This is the gate of the LORD;
  the righteous shall enter through it.
I thank you that you have answered me
  and have become my salvation.
The stone that the builders rejected
  has become the cornerstone.
This is the LORD's doing;
  it is marvelous in our eyes.
This is the day that the LORD has made;
  let us rejoice and be glad in it.
Save us, we pray, O LORD!
  O LORD, we pray, give us success!
Blessed is he who comes in the name of the LORD!
  We bless you from the house of the LORD.
The LORD is God,
  and he has made his light to shine upon us.
Bind the festal sacrifice with cords,
  up to the horns of the altar!
(Psalm 118:19-27 ESV)

Our Next Reader's Edition, Christian Freedom: Faith Working through Love

2011-12-22T13:19:00.002-06:00

I just signed off on the index for this new book, which takes us once again to the topic of Law and Gospel. Christian Freedom includes a new translation of Luther's classic treatise, his introductory letter to Leo X, selections from Luther's writings that provide further context, and finally a selection from Melanchthon that illustrates how the two great reformers were united in their teaching. Really a great little book and it will go out at a shockingly good price for a beautiful hardback (think class quanities for Bible study groups at your church). The picture at left is a mock-up. We are going for a blue with gold foil stamping that immitates the good, old 1943 Small Catechism. Hope you enjoy it as I do!

Pastors, if you have an interest in the history of the Law and Gospel distinction, I also want to draw your attention to my latest research, which is being widely praised. It is called Friends of the Law.

Silly "Bible Contradiction" #25: God's Memory

2011-12-22T12:37:00.000-06:00

In this supposed contradiction, statements about whether or not God remembers someone’s sins are set beside one another (cf. Exodus 34:6-7; Jeremiah 31:32). This is an obvious example of a reader’s failure to understand the context of the statements.

In Exodus 34 God says that He will remember the sins of “the guilty.” A parallel statement notes that these are people who “hate” God (Deuteronomy 5:9). In other words, God will remember and punish the sins of those who do not repent but persist in the guilt of their sins. This is absolutely in keeping the biblical teaching throughout the Scriptures.

In Jeremiah 31, which incidentally was recorded nearly a thousand years after the Exodus statement---a matter totally ignored by the proposed contradiction, the prophet describes the blessings of the new covenant that God will make with His people. This new covenant, described and fulfilled in the New Testament through Jesus Christ, will bring renewal to God’s people, which includes knowing the Lord and His ways. Jesus memorably introduces this covenant by preaching, “Repent” (Matthew 4:17).

So, the statements about God remembering or forgetting sins are addressed to different group. He will remember the sins of those who do not repent; He will forget the sins of those who do repent.

Principle: You have got to understand statements in their context, otherwise you have no chance of properly understanding them. This is true of all communication, whether a passage from the Bible or some other text.

This Day in Bible History: Jesus Attends Feast of Dedication

2011-12-22T08:33:00.002-06:00

On this day in Bible history (26 Kislev AD 32/ Dec 22), Jesus and His disciples were attending the Feast of Dedication at the temple in Jerusalem, which had started the previous day. (This five day feast is celebrated as Chanukah today.) At some point during the feast, some fellow Jews confronted Him to ask:

"How long will you keep us in suspense? If you are the Christ, tell us plainly." ²⁵ Jesus answered them, "I told you, and you do not believe. The works that I do in my Father's name bear witness about me, ²⁶ but you do not believe because you are not part of my flock. (ESV John 10:24-26)

Noted Reformation Scholar Commends Publication of The Apocrypha: The Lutheran Edition with Notes

2011-12-21T14:53:00.000-06:00

I am pleased to share today the endorsement of a respected scholar of the Lutheran Reformation:

Luther recommended the Apocrypha as books that are not regarded as equal to the Holy Scripture, and yet are profitable and good to read. Lutheran piety up to now seems to have remembered just the first part of this statement and did not very often exercise itself in the profitable reading. This present edition gives us occasion to get a fresh approach to books like Wisdom of Solomon, Maccabees, and others. Accompanied with quotations mainly from Luther and John Gerhard, and useful explanations, the reader may gain a deeply spiritual approach to the Apocrypha and explore anew these treasures of the Lutheran faith!

Prof. Dr. Volker Leppin

Eberhard Karls Universität

Tübingen, Germany

Silly "Bible Contradiction" #24: Honoring God and Parents

2011-12-21T08:24:00.000-06:00

In this supposed contradiction, the repeated command to honor parents (Exodus 20:12; Deuteronomy 5:16; Matthew 15:4) is set against statements from Jesus about divisions that will arise in families because of His teaching (Matthew 10:35-37; Luke 12:51-53). There is a failure to appreciate basic grammar.

One should note that the commandments, being commandments, are something that God urges and insists His people do. In contrast, the statements about divided families are not commandments but descriptions (grammatically indicative sentences). Jesus is not commanding His disciples to dishonor their parents but noting that in many cases, when disciples seek to follow God’s commands, their efforts will lead to divisions in their families. Jesus is preparing them for these trying circumstances.

One should also note that “Honor your father and your mother” never meant “Follow your parents’ teachings rather than God’s teachings.”

Principle: Grammar matters.

This Day in Bible History: Temple Cleansed

2011-12-21T07:24:00.000-06:00

On this day in Bible history (25 Kislev 164 BC/ Dec 21), blaimless priests chosen by Judas Maccabaeus restored the temple sacrifices in Jerusalem, ending the desolation caused by the pagan worship introduced by King Antiochus IV Epiphanes. The day also marks the beginning of five day celebration of Chanukah. The restoration is described in the Apocryphal book of 1 Maccabees:

Early in the morning on the twenty-fifth day of the ninth month, which is the month of Chislev, in the 148th year, ⁵³ they rose and offered sacrifice, as the law directs, on the new altar of burnt offering which they had built. ⁵⁴ At the very season and on the very day that the Gentiles had profaned it, it was dedicated with songs and harps and lutes and cymbals. ⁵⁵ All the people fell on their faces and worshiped and blessed heaven, who had prospered them. ⁵⁶ So they celebrated the dedication of the altar for eight days, and offered burnt offerings with gladness; they offered a sacrifice of deliverance and praise. ⁵⁷ They decorated the front of the temple with golden crowns and small shields; they restored the gates and the chambers for the priests, and furnished them with doors. ⁵⁸ There was very great gladness among the people, and the reproach of the Gentiles was removed. (1 Maccabees 4:52-58 ESV)

To learn more about Bible history, see From Abraham to Paul: A Biblical Chronology by Andrew Steinmann.

Not Your Average Devotional Reading

2011-12-20T14:27:00.000-06:00

Matthew Carver has done it again! I am pleased to announce that the second volume of Valerius Herberger's Great Works of God is now available in English translation. These two volumes provide a unique devotional commentary on the entire Book of Genesis, illustrating a love for God's Word and for sound piety that are rarities in publication today. If you are looking for something deep and rich, this is the book. Here's what others are saying:

Herberger's sermons are full of life and vitality. They show us Protestant spirituality at its most profound.
Prof. H.O. Old, PhD
John H. Leith Professor of Reformed Theology and Worship
Dean of the Institute for Reformed Worship
Erskine Theological Seminary, South Carolina

Herberger combines thorough familiarity with the Hebrew language and Bible history with practical applications filled with a warm awareness of the Savior's presence in the Christian life.
Prof. Thomas Manteufel, PhD
Professor Emeritus of Systematic Theology
Concordia Seminary, St. Louis, MO
Chairman of the C.F.W. Walther Round Table

All Christians who seek to know "the great works of God" (Acts 2:11) and find the comfort of Christ throughout the scriptures will want to buy this book.
Carl Beckwith, PhD
Associate Professor of History and Doctrine
Beeson Divinity School
Samford University

Silly "Bible Contradiction" #23: Family Issues and Intermarriage

2011-12-20T07:52:00.000-06:00

In this supposed contradiction, Abraham’s marriage to his half-sister, Sarah (Genesis 17:15-16), is set beside passages forbidding incestuous relations such as Leviticus 20:17 and Deuteronomy 27:23. The issue arises from a misunderstanding of biblical and human history.

When God created Adam and Eve and told them to be fruitful and multiply, the Bible describes them as the first two human beings. Every other person descends from them and, therefore, all human beings are interrelated. In those earliest years of human history, the only persons to marry were close relatives. Brother-sister marriages would have happened in the first generation, cousin marriages in the second. Yet after a few generations, the separation of relationships would be established. A similar situation would exist when Noah and his family survived the flood and anytime a small group of people became separated from other people as they spread out across the vastness of the globe.

Although the Lord did not prohibit close interrelations in those first years, He also did not encourage continued close interrelation. Already in Genesis 9:20-27, viewing and speaking of a close family member’s nakedness is described as accursed; in Genesis 19:30-38 the example of Lot and his daughters is described with disdain. The issue of intergenerational relations was clearly recognized as wrong. Other examples from Genesis also illustrate the family problems that arise from close interrelations (e.g., a man marrying two sisters, which led to rivalry), matters later covered explicitly in the laws of Leviticus.

When God established the Law through Moses (Exodus through Deuteronomy in the Bible), He gave Israel specific provisions about marriage, which included prohibiting close intermarriage. The specific reason God gave was that Israel should not behave like the Egyptians and the Canaanites. Brother-sister marriages and other close marriages were common for Egyptian royalty since the Egyptians believed that the pharaohs and their families were divine. They believed that royal persons could not marry commoners without corrupting the royal blood line. In the matter of sexual behavior and marriage, God deals first with this issue of incest and close family relations (Leviticus 18:6-16), prohibiting a whole series of relationships.

Along with the biblical prohibitions, which still apply today, we know (and perhaps also the ancients realized) that repeated close intermarriage results in birth defects, a problem that manifests itself in some isolated populations today. Lord, have mercy.

Principle: The prohibitions of the biblical texts must be understood in view of their history. As societies change, specific laws governing people’s lives likewise change and the same is true in God’s work with early mankind and the growing nation of Israel. However, there is also a constancy in the moral teachings of the Bible from its earliest chapters, which must not be overlooked when comparing passages with one another.

This Day in Bible History: Temple Cornerstone Laid

2011-12-20T06:53:00.000-06:00

On this day in Bible history (24 Kislev 520 BC/Dec 20), God promised the Judeans who were resettling their homeland that He would bless them from that time forward since they listened to His call to rebuild the temple in Jerusalem. Through the prophet Haggai, the Lord asked them:

On the twenty-fourth day of the ninth month, in the second year of Darius, the word of the LORD came by Haggai the prophet, “Thus says the LORD of hosts: Ask the priests about the law: ‘If someone carries holy meat in the fold of his garment and touches with his fold bread or stew or wine or oil or any kind of food, does it become holy?’” The priests answered and said, “No.” Then Haggai said, “If someone who is unclean by contact with a dead body touches any of these, does it become unclean?” The priests answered and said, “It does become unclean.” Then Haggai answered and said, “So is it with this people, and with this nation before me, declares the LORD, and so with every work of their hands. And what they offer there is unclean. Now then, consider from this day onward. Before stone was placed upon stone in the temple of the LORD, how did you fare? When one came to a heap of twenty measures, there were but ten. When one came to the wine vat to draw fifty measures, there were but twenty. I struck you and all the products of your toil with blight and with mildew and with hail, yet you did not turn to me, declares the LORD. Consider from this day onward, from the twenty-fourth day of the ninth month. Since the day that the foundation of the LORD's temple was laid, consider: Is the seed yet in the barn? Indeed, the vine, the fig tree, the pomegranate, and the olive tree have yielded nothing. But from this day on I will bless you.” (Haggai 2:10-19 ESV)

For more on Bible history, see From Abraham to Paul: A Biblical Chronology by Andrew Steinmann.

Bible Class Question: What Is the Rapture?

2011-12-19T08:36:00.003-06:00

The rapture doctrine first appeared in the nineteenth century, proposed by John Nelson Darby (1800-1882; see picture at left), founder of the Plymouth Brethren. Darby's group dissented from the Church of England and rejected all forms of churchly organization, creeds, and rituals and taught that true believers would only gather in local brotherhoods.

Darby's ideas about a "rapture" resulted from his struggles to understand Bible prophecy and possibly also from the purported prophetic utterances of a follower of the Scottish preacher Edward Irving (1792-1834), a forerunner to modern Pentecostalism. The British scholar S. P. Tregelles, who spent time among the Brethren, gives an account of the doctrine's origin in his treatise, The Hope of Christ's Second Coming (published 1864). Tregelles traces the teaching to the Brethren's high interest in the end times and describes how some of them even supposed that there would be three returns of Christ while the theory was developing. Tregelles dates the doctrine to 1832 and is an early, credible witness. The term rapture comes from the Latin Vulgate Bible translation of 1 Thessalonians 4:17, which includes the word rapiemur (Lat. rapio, from which we get Eng. "rapid" and "raptor"). The word means to snatch something and carry it off. In 1 Thessalonians it describes how the Lord will take believers away to heaven when Jesus returns on the last day.

Darby proposed that, instead of one return of Christ on the last day, Jesus would return earlier in secret to remove all true believers from the earth so that they would not face great suffering in the last days of judgment. The theory is built from Jesus' warnings about staying alert before His return (Matthew 24:36-44), the promised salvation of those who are alive when Jesus returns (1 Thessalonians 4), and specific interpretations of the Book of Revelation known as Dispensationalism. One should note that none of these passages or Books of Scripture promise two returns of Christ or a secret return of Christ, ideas that are key to Darby's rapture doctrine. For these reasons, Christians generally regard the rapture doctrine as false and unreliable. The Bible repeatedly describes Jesus returning once at the last judgment and urges all to be prepared now (e.g., Matthew 25:29-31; 25:1-13, 31-46, etc.). An unfortunate consequence of the rapture doctrine is that people raised with the teaching think that they will have a second chance to repent before Jesus returns a second time. As a consequence they do not bother to live a life of repentance at the present time. The belief in a second chance leads to horrible deception and continuing disobedience of God's Word.

One should also note that persons trying to predict the end of the world have repeatedly turned to the rapture doctrine and their predictions simply have not come true. For example, in September of 1988, Trinity Broadcasting Network suddenly stopped running all of its regular programing and had video spots about what one should do in case of the rapture. They had recently predicted that Christ was about to return and ran the videos as a public service announcement, assuming that they as true Christians would be "raptured" away. Of course, Christ did not return at the time they predicted. More recently, the popular series of novels called the "Left Behind" series (1995-2007) has been used to spread the rapture doctrine. It has also led to debate among teachers of the rapture about whether people still on earth would have a second chance to repent or not.

In contrast to all this, the Bible teaches Christians to practice daily repentance (Matthew 6:11-12) and entrust their future to their coming Savior without trying to predict when Jesus will come again.

For a helpful study on biblical prophecy, I would recommend LifeLight Foundations: Prophecy.

This Day in Bible History: Rebellion in Babylon

2011-12-19T07:05:00.001-06:00

On this day in Bible history (23 Kislev/19 Dec) in 595 BC, the Babylonian Chronicles tell us that King Nebuchadnezzar was in the process of supressing a rebellion in Babylon, which began on Decemeber 15 and was not ended until February in 594. This rebellion coincides with the story of Nebuchadnezzar's golden image related in Daniel 3. News of the rebellion gives us a context for the political and religious tensions that led to the test of loyalty that Daniel describes. During this test, the Judeans Shadrach, Meschach, and Abednego refused to worship the golden image and were thrown into a fiery furnace from which the Lord delivered them.

For more on Bible history, see From Abraham to Paul: A Biblical Chronology by Andrew Steinmann.

This Day in Bible History: Confession of Sins Regarding Intermarriage

2011-12-16T14:51:00.000-06:00

On this day, 20 Kislev 458 BC, the Bible tells us:
Then all the men of Judah and Benjamin assembled at Jerusalem within the three days. It was the ninth month, on the twentieth day of the month. And all the people sat in the open square before the house of God, trembling because of this matter and because of the heavy rain. And Ezra the priest stood up and said to them, “You have broken faith and married foreign women, and so increased the guilt of Israel. Now then make confession to the LORD, the God of your fathers and do his will. Separate yourselves from the peoples of the land and from the foreign wives.” Then all the assembly answered with a loud voice, “It is so; we must do as you have said. But the people are many, and it is a time of heavy rain; we cannot stand in the open. Nor is this a task for one day or for two, for we have greatly transgressed in this matter. Let our officials stand for the whole assembly. Let all in our cities who have taken foreign wives come at appointed times, and with them the elders and judges of every city, until the fierce wrath of our God over this matter is turned away from us.” Only Jonathan the son of Asahel and Jahzeiah the son of Tikvah opposed this, and Meshullam and Shabbethai the Levite supported them. (Ezra 10:9-15 ESV)

To learn more about the history of biblical events, check out From Abraham to Paul: A Biblical Chronology by Dr. Andrew Steinmann.

Guest Post: For the Sake of the Weaker Brother

2011-12-16T12:23:00.000-06:00

Recently, I attended worship at the congregation where I grew up. Most of those present were the same people who were there thirty years ago. One of them is "Harold," a developmentally disabled man now in his 60s. I remember how "Harold" would come to worship every week with his parents. They never missed a Sunday. I also recall how "Harold" would sing along with the liturgy, often providing an ill-timed echo, but responding with gusto. It could be annoying; but I was always impressed with "Harold's" enthusiasm if not his technical skills.

I thought of this as "Harold" walked into the worship service and took his place in the pew where he used to sit with his parents. But something was different this Sunday from those of my memories. "Harold’s" enthusiastic response was nowhere to be heard. And I don't think it was his fault. You see, the hymnals stayed under the pews. There was no formal liturgy. Consequently, "Harold" could no longer follow along as easily as he had once done. He could no longer confess his sins with his fellow sinners and hear the words of absolution or confess his faith in the words of the Creed. As he prepared to receive Christ's body and blood, "Harold" wasn't reminded of the Lamb of God who takes away the world’s sin. Nor was he able to confidently sing afterward that he was ready to depart in peace.

I don't know why these changes happened. I couldn't even say that this is a regular practice. It doesn't really matter. I'm sure that there were good motives for doing so, and it is well within a congregation's prerogative to make such changes for the sake of good order and according to local needs. But it had the effect of shutting out one of God's children from full participation in the worship service—someone who more than likely didn't have a voice in making that decision. And that is a terrible shame.

I know that the form of worship is adiaphora; it's a matter of Christian freedom. But aren't we also urged not to abuse this Christian freedom, lest we make it more difficult to them to hear and receive the blessings of God's Word? Shouldn't we be willing to give up our Christian freedom for the sake of our weaker brother? Consistency is a key for people like "Harold." Sure, they may not learn quickly, but they can learn much through constant repetition. What better things for them to learn and memorize than God's Word set to music and prayer? That's what we have in the liturgy. And this applies to other "weaker brothers" as well. How about young children? The elderly? Those who have lost at least partial use of their sight, hearing, or even mind? With the liturgy committed to their memory they are able to worship with the congregation and all the company of heaven. Why would we want to take that away from them?

Rev. Robert E. Moeller, Jr.
Sioux Falls, SD

Silly "Bible Contradiction" #22: Ascending and Descending

2011-12-16T10:45:00.002-06:00

This supposed contradiction places Genesis 5:24, 2 Kings 2:11, and John 3:13 beside one another and complains that the first two passages describe Enoch and Elijah ascending to heaven but the third passage states that “No one has ascended into heaven except He who descended from heaven, the Son of Man.” The issue is one of context. Jesus is talking with Nicodemus, who questions Him and implies that the heavenly things He describes are too hard to understand or believe.

In John 3:13, Jesus responds to Nicodemus by referring to a famous passage in Deuteronomy, which I will quote with some words highlighted:

“For this commandment that I command you today is not too hard for you, neither is it far off. It is not in heaven, that you should say, ‘Who will ascend to heaven for us and bring it to us, that we may hear it and do it?’ Neither is it beyond the sea, that you should say, ‘Who will go over the sea for us and bring it to us, that we may hear it and do it?’ But the word is very near you. It is in your mouth and in your heart, so that you can do it. (Deuteronomy 30:11-14 ESV)

Notice that in Jesus’ statement, He talks about someone who ascends, not to stay in heaven, but to return to those upon the earth. This is the thing that no one has done. No man moves from earth, to heaven, to earth again bringing the Word of God to people---except Jesus. (In John's Gospel, which emphasizes Jesus' divinity, He is not restricted by the boundaries of place and time as we have described in earlier posts.) Even though God’s Word was not distant from the people of the Old Testament or too difficult for them to do or believe, they failed to keep the Word. Jesus is distinguishing His uniqueness as the Savior who restores the Word to them, indeed, He is the prophet foretold by Moses (Deuteronomy 18). So the passage is not simply about a trip up to heaven but the One who ascends and descends to bring the Word to the people.

Principle: Passages must be understood in their proper context. This is especially true with prophetic statements and passages where one writer in the Bible refers to the words of another writer. A simplistic reading leads to Nicodemus-like misunderstanding (John 3:4, 9).

Silly "Bible Contradiction" #21: To Judge or Judge Not

2011-12-15T11:35:00.002-06:00

In this supposed contradiction, Leviticus 19:15 and Matthew 7:1 are set in opposition to one another. There is a failure to understand the breadth of the word “judge.”

In its most basic sense, “judge” means to evaluate something or someone. This basic use does not imply either approval or condemnation. This is the sense found in Leviticus 19:15. However, “judge” can also be used to mean “condemn,” even in the sense of condemning someone unfairly. This is the sense used in Matthew 7:1 (the range of meaning found in English is similarly found in the Hebrew and Greek from which the English was translated). A careful reader will judge the wording and read with discernment. Those who lack discernment will see a contradiction.

Principle: Words have ranges of meaning, depending upon the context in which they are used. Alert readers note this and read with discernment. A standard dictionary or lexicon, which provides a range definitions for terms, is a reader’s friend.

If You Are Interested in C. F. W. Walther . . .

2011-12-15T08:47:00.001-06:00

This morning I found myself scrambling for information about Walther's publications and received a ready answer in one of our recently published books, C. F. W. Walther: Churchman and Theologian. If you are interested in Walther, this is an ideal resource for seeing the depth and breadth of his writings. Its Waltherana Research Guide, provided by Prof. Thomas Egger and Concordia Historical Institute, is a gem you will not want to overlook.

The book also contains award winning essays on Walther's theology.

Book Review: The Life of Dr. C. F. W. Walther by Lewis W. Spitz, Sr.

2011-12-14T10:58:00.000-06:00

I picked this up in the CPH library since I wanted to read a biography of Walther in this 200th anniversary year of his birth. The book is currently out of print. This is a simple, well written account of Walther's life, emphasizing his service to the Saxon immigrants and to the development and growth of The Lutheran Church Missouri Synod. He includes many compelling, personal stories and frequently mentions Walther's slight build but personal intensity. The author readily acknowledges his debt to the earlier biographies of Steffens (1917), Polack (1935/47), and Janzow as well as German biographies used by these English writers.

Walther is presented as a hard working, pastoral figure who struggles against his upbringing in Rationalist Europe, against personal moments of doubt and ill health, and again purveyors of false teaching in the new world. The author's goal was to provide a positive and compelling account and so, although mentioning the thornier controversies on church/ministry and predestination, he skips over the details. The Steffan controversy receives more attention but does not explain the character of Steffan's personal issues. I take it from these features that the author had in mind younger readers, probably Walther Leaguers since that organization was still very active when the book was written.

On a personal note, I've appreciated this biography to the extent that I am now reading it with our children at home, which I suppose is the best commendation I could give.

CPH to Release New Commentary Series for Bible Classes and Personal Study

2011-12-13T09:28:00.003-06:00

This is a pre-publication notice.

I'm pleased to hold up the title page for a manuscript I am reviewing this morning (sorry for the scary lighting!). This is the first volume of our new commentary series: THE REFORMATION HERITAGE BIBLE COMMENTARY (ESV/KJV). The series will cover the New Testament with commentary that is written on a lay-friendly level, similar to the People's Bible Commentary, though easier to reference. This new commentary is based on and includes the text of the English Standard Version in parallel columns with the King James Version. I'm excited to include the good, old KJV which was the first Bible translation I read cover to cover as a teen. To my knowledge this is the first verse-by-verse Bible commentary to be published on the ESV.

Dr. Paul Deterding and I were the writers for this first volume on Colossians and 1 & 2 Thessalonians. The book is about 200 pp. long in 6 X 9 trim and includes carefully selected quotations from Early, Medieval, and Reformation era Church Fathers. I enjoyed comparing the ESV and KJV (also referring to the Greek, of course) and noting points where they handled things differently and why they differed. I likewise enjoyed "going pastoral" in the writing, turning from commentary to application for our lives. Here's an excerpt from 1 Thessalonians:

1:6 imitators. In modern society there is great emphasis on uniqueness. People are supposed to find their own way, painters are supposed to develop a fresh approach, singers and musicians must produce a unique sound (whether good or bad) in order to be heard and recognized. And heaven help us, theologians are only remembered and studied if they introduce something unheard of. But when it comes to making disciples, Paul does not share this modern concern with uniqueness. In v. 3 Paul commented on the Thessalonians' work but here he tells us more specifically about it. The Thessalonians followed Christ's and the apostles' examples by gladly suffering persecution for the sake of their faith in the Gospel (1Co 11:1). What is unique about them is their glad reception of the Word and tenacious hold upon it under trying circumstances that would cause other people to give up and let go. Here is an example for us to imitate. (See also the note at 2:14.) much affliction. The degree is important to the Thessalonian experience. They had "much" trouble or hardship, which Christians may face due to their faith and witness (see further the note at Col 1:24). We know from the Book of Acts that some persons in the Jewish community stirred up a mob against Paul's host in Thessalonica (Ac 17:1-9). It is not clear whether Paul had further trouble in mind, though his emphasis on the point may suggest just that.

CPH plans to release two volumes per year and offer the books via a discounted subscription. I'm excited to say that the general editor going forward will be Dr. Steven P. Mueller of Christ College, Irvine, CA. Steve is already lining up other contributors. I'll continue to act as an executive editor for the series but am glad to entrust the series to Steve.

Silly "Bible Contradiction" #20: God's Values

2011-12-12T07:45:00.001-06:00

In this supposed Bible contradiction, Psalm 112:1-3 is set in opposition to Matthew 19:24 with the assumption that wealth is either good or bad. The assumption horribly misses the point of the psalm and its genre of literature. The psalm is a contrast between the way righteous people live and the way wicked people live. It is an example of biblical wisdom literature, a subset of ancient Near Eastern wisdom literature, which describes broad truths. In general, those who live in the fear of God and deal kindly with others enjoy good success in life. An exception to this would be times of persecution, when the wicked are in control of the community and persecute the righteous, a matter covered in other psalms. Wisdom literature describes broad principles of life the way we might say, “If you work hard, you will be successful in life.” The statement is not intended to be a guarantee for every individual but a guiding principle.

In Matthew 19:16-30, Jesus is speaking with a specific rich man who illustrates a different, general principle. Note immediately that the psalm was about the righteous man who “fears” (a biblical expression for trust) the Lord above all things. Jesus’ conversation is with a wealthy man who is ultimately unable to set aside his riches to follow the Lord and His ways. The young man’s issue is not his riches but how he values them: he can’t give them up for the sake of the kingdom of God. He exhibits a legally based righteousness that does not stem from faith/fear of the Lord. Jesus confronts him with this weakness. The “bad” is not in the riches but in the man who values the earthly riches above the treasures of the kingdom of God, a trap in which many well-to-do persons fall.

Principle: Understand the character of the literature you are reading and interpreting. Distinguish between general and specific statements and examples.

To learn more about the character of biblical wisdom, read "The Books of Wisdom and Poetry" on pp. 775-78 in The Lutheran Study Bible.

Twitter Question: Is Luke 22:39-40 Mistaken about Geography?

2011-12-09T13:41:00.000-06:00

In Jerusalem in the Time of Jesus (p. 61), well known biblical scholar, Joachim Jeremias, encountered what he regarded as an error in Luke’s geography. Luke recorded that Jesus “went, as was His custom, to the Mount of Olives . . . to the [usual] place.” But Jeremias stated that Mark 11:11-12 and Matthew 21:7 refer to Jesus usually lodging overnight at Bethany, which is about two miles east of Jerusalem, beyond the Mount of Olives. How could Jesus be at the usual place, Bethany, but also on the Mount of Olives when he was betrayed at Gethsemane?

Jeremias himself pointed out that Bethany is in the region of the Mount of Olives, so we are not talking about great distances. Jeremias assumed that Jesus was staying in the town of Bethany. But the Evangelists did not ever state this expressly. Jeremias seemed to read too much into the accounts while hastening to a conclusion about Jesus’ usual location.

One should note that when our Bibles say Jesus went out “to Bethany,” the translations omit the fact that a town like Bethany was not thought of as just a collection of houses. A city or town often took in the surrounding area as a part of it (e.g., farmers lived in a town but worked in the fields surrounding the town; the town and its fields were thought of together as illustrated by Leviticus 25). One may even appropriately translate the passages in Mark and Matthew as “toward Bethany” or “into [the region of] Bethany.” When understood in this way, Luke’s account does not conflict with that of Matthew and Mark. Jesus went out of Jerusalem toward Bethany until He arrived at the usual place where He would stay which, reading the Gospels in view of one another, means Gethsemane for the events of Holy Week.

Ironically, scholars propose four different locations for the Garden of Gethsemane on the Mount of Olives. The matter of precisely where Jesus was that night remains unresolved, no harm to good St. Luke.

Principle: When comparing passages, beware of imposing assumptions formed about one passage when forming an opinion about another. That can lead to the conclusion that the passages conflict when, in fact, the conflict is in one’s conclusions rather than the passages themselves.

Book Review: Confidence Men by Ron Suskind (2011)

2011-12-09T07:29:00.001-06:00

I picked up Confidence Men: Wall Street, Washington and the Education of a President because of my broad interest in history. Suskind provides a very detailed look at the rise of Sen. Barak Obama as a presidential candidate and his first two years in office, coupled with a detailed description of the debt crisis and key players in it (2008-2011). The detail of the book is both a strength and a weakness: it is very thorough in describing the personal, political, and financial dealing of persons in Washington and on Wall Street; it is very difficult to keep track of the many characters presented and Suskind’s evaluation of them.

In general, Suskind comments negatively on Wall Street insiders and the market-driven decisions they made, especially the accumulation of bad debt in pursuit of higher profits. He criticizes members of the Obama administration while maintaining an upbeat image of the president. The cumulative effect is a mild apologetic for the administration that places blame for the nation’s declining “hope and change” at the feet of warring economic advisors, though noting that the president bears some responsibility for the problems since he appointed and managed his appointees. One senses that the degree of politeness toward the administration is in part due to the writer’s interest in maintaining his access for the sake of the next book. In this respect, the book fails to deliver the writer's objective historical critique, while providing lots of interview-based details for the historians to mull.

I would recommend this book only to those who are steeped in presidential history, economic history, or who have interest in finances.

A Word from Vice President Scott Murray

2011-12-08T08:28:00.002-06:00

Received this kind note from one of the LCMS Vice Presidents yesterday and decided to share it with you. Research on the book took about five years. Nice to have it all bound up and ready to read.

EMAIL

Dear Ed:

Greetings in Christ, the King who comes to save His people.

Got my copy of Friends of the Law. This is a magnificent contribution to the discussion about the third use of the law. It is a timely work, given the state of the churches today, especially Lutheranism.

Congratulations to you!

Regards,

Scott

Scott R. Murray, Ph. D.

Senior Pastor, Memorial Lutheran Church
Fifth Vice-President, LCMS
Houston, Texas

Noted Evangelical Scholar and Author Commends Publication of The Apocrypha: The Lutheran Edition with Notes

2011-12-07T15:00:00.000-06:00

We are greatly honored to receive the endorsement of evangelical scholar Craig Evans, an expert on the New Testament.

Concordia Publishing House, General editor Edward Engelbrecht, and the several contributing editors have placed Bible scholars and students into their debt by bringing out a new and updated version of The Apocrypha: The Lutheran Edition with Notes. The Introduction includes explanation of what the books of the apocrypha are and their value and a concise overview of history from Persian rule to Roman rule. Next come judicious commentaries on the several books of the apocrypha, followed by ten appendices that provide readers with additional related information concerning such things as the Dead Sea Scrolls, the writings of Josephus, rabbinic literature, and New Testament apocrypha and pseudepigrapha. What a treasure trove! This marvelous commentary belongs in the study of every student and scholar of the Bible.

--- Craig A. Evans, PhD

Payzant Distinguished Professor of New Testament,

Acadia Divinity College,

Nova Scotia, Canada

To read more about Dr. Evan's work, visit his website.

Silly "Bible Contradiction" #19: Rulership of the World

2011-12-07T08:35:00.001-06:00

In this supposed contradiction, John 12:31, 1 Corinthians 10:26, and Revelation 1:5 are placed beside one another with the thought that the passages attribute rulership of the world to different persons: Satan, the Lord, and Jesus. The assertion of contradiction is made without the slightest attention to the context of the passages, when they were spoken/written, to whom, and for what purposes.

I’m sorry to be crass but this proposed contradiction is frankly embarrassing to see since many of those who propose that the Bible contradicts itself also claim to base their views on logic and reasonableness. I’m sorry to write so harshly on this point but the contradiction-proposers really must think a bit harder if they want others to take them seriously.

Lord of Creation. I begin with the second text because it is actually a quotation from the Old Testament, Psalm 24:1. Please notice, contrarians, that I am handling the passages chronologically. Chronology can be a helpful form of logic when sorting out the relationship between things. Psalm 24:1 is a psalm about God as the Creator. The earth is the Lord’s because He made it. Paul cites this passage in 1 Corinthians 10:26 to illustrate that since God created the world, we may regard the elements of His creation as good and useful to us as His creatures.

Prince of This World. Once God created the world, Satan sought to corrupt it through rebellion and sin. He would rule over the world by devastating it and withholding it from God’s good purposes. This rebellion against God, a major theme of Scripture, is completely overlooked by the proposed contradiction. As I have noted earlier, you cannot possibly understand a work or body of literature unless you read it carefully and in view of what it says. This is true whether you are reading the Bible, a biology textbook, or a biography. So, Satan is a prince of this world insofar as he has turned the ways of this world against the purposes of its Creator. Because sin and its devastating effects are now found throughout the created order, Satan can be regarded as a prince of this world. We should also note that the term “world” is used by biblical authors in different ways, to mean the created order on one hand and the powers of rebellion that exist in the world and would corrupt the created order. The apostle John is famous for having both of these uses, recording on the one hand that “God so loved the world” (John 3:16) and on the other “the world hates you [believers]” (John 15:18), etc. If you want to understand an author, you have to read him carefully in context and observe how he uses words since variety in usage is something every human being does in writing or speaking.

Ruler of Kings on Earth. To understand this passage, note again the chronology and narrative sequence of the broader biblical story: God made the world, Satan corrupted the world, God sent Christ to redeem the world. Revelation 1:5 describes Christ the redeemer who, since His resurrection, has overcome the powers of Satan and extended His kingdom throughout the world. During the Old Testament era, the kingdom of God was limited to little Israel. When John recorded Revelation c. 1900 years ago, there were only about 100 Christian congregations. Since that time the number of Christians has exploded and grown to encircle the earth. The reign of Christ is not a political movement or kingdom but a spiritual kingdom that influences the ways of the worldly kingdoms and powers. Christianity has quite literally changed the world and continues to do so, despite the weaknesses of Christians.

John’s statement also relates to the Old Testament teaching found in passages such as Proverbs 21:1, “The king's heart is a stream of water in the hand of the Lord; He turns it wherever He will.” Christ, as Lord of heaven and earth, exercises influence over all the kings of the earth and guides things toward His good purposes, as the dramatic spread of His Church demonstrates in history.

Principle: You really have got to read a text carefully and contextually if you want to understand it. With a large book like the Bible that is written by many authors, pay attention to the broader account and also the particular word choice of the individual writers. If you think this sounds hard, guess what---at times it can be! But often it is simply a matter of thoughtful reading.

Bible Class Question: How Did Roman Catholics End Up Praying to the Saints?

2011-12-06T09:21:00.003-06:00

Venerating ancestors who have died is common in many cultures and existed in ancient Greek religion, which formed the environment in which early Jewish and Christian practices developed. Before the coming of Jesus, the Jewish intertestamental book of 2 Maccabees 15 described a vision of Judas Maccabeus, who saw the deceased high priest Onias and the prophet Jeremiah interceding for faithful Judeans. This story/event provided a basis for the much later practice of calling on those who had died, since those who accepted the authority of 2 Maccabees could point to this passage as evidence that saints in eternity were praying for those who were still alive.

The early Christians showed respect for their martyrs by remembering them, imitating their example of faith, visiting their graves, including mention of them in their liturgies, and ultimately placing relics of the martyrs under or in their altars (cf. Revelation 6:9). During these early centuries, the word saint took on a different meaning from that found in the Bible. It came to mean not simply those declared righteous by faith but believers who were in a special class of holiness and devotion. By the third century, the practices and beliefs mentioned above suggested to people that their martyrs/saints could offer special intercession for them. This is when the practice of offering prayers to saints began.

As Christianity spread to the tribes outside the Roman empire, veneration of a particular saint might replace a pagan's devotion to a particular god in his pantheon. This practice made it easier for pagans to accept and move toward Christian practices without the missionaries insisting that they honor only one holy or divine power. The first canonization of a saint took place in 993 AD when Pope John XV pronounced Ulrich of Augsburg a saint at the Lateran synod. Around this time, the Roman church began regulating which saints should be venerated, a practice that continues to the present day.

Although it is possible that believers in eternity are praying for our relief, as suggested in Revelation 6:9-10, the Scriptures do not encourage the practice of praying to anyone but God Himself. In fact, when the apostle John sought to worship an angel also in the Book of Revelation, the angel rebuked him and urged him "You must not do that! I am a fellow servant with you and your brothers the prophets, and with those who keep the words of this book. Worship God" (Revelation 22:8-9). Although churches that venerate saints try to maintain a distinction between veneration and worship, the matter is badly muddled and one often finds that laity in such churches prefer to pray to saints rather than to God, thinking that their prayers are best heard in that way.

Thanks be to the Lord Jesus who taught us boldly to pray, "Our Father which art in heaven . . ." and assured us that the heavenly Father wants us to pray directly to Him. The Scripture describes Jesus, who is both God and man, as the one mediator between God and mankind (1 Timothy 2:5).

For more on how suffering and martyrdom exercised important influence over early Christian beliefs and practices, see The Church from Age to Age: A History from Galilee to Global Christianity pp. 65-68.

Bible Class Question: What Are the Four Living Creatures in Revelation 4?

2011-12-05T09:13:00.001-06:00

The four living creatures in Revelation 4 are cherubim, a special order of angels that surround God's throne, which the OT prophet Ezekiel saw and carefully described (Ezekiel 1, 10). They also appeared in the decorations of the tabernacle (1 Kings 8:6-7). Cherubim have both human and animal features. The different faces mentioned by Ezekiel and John in Revelation may be associated with different elements of biblical symbolism:

Man. God gave man dominion over the other creatures; the face likely represents dominion.
Lion. Chief among wild animals, noted for strength, courage, and regal character.
Ox. Chief among domestic animals in its strength and usefulness.
Eagle. Celebrated for its strength and speed.

One may wonder why a sea creature was not included in the appearances of the cherubim around God's throne, which could represent His reign over all regions of creation. The sea in ancient times was associated with chaos and destructive power. Having a sea creature-cherubim in the group would likely clash with the purposes of the symbolism. Note, however, that the sea in Revelation 4:6 is utterly calm and smooth as glass before God's throne, representing the order His reign brings.

To learn more about God's throne and the cherubim, read "God's Throne" in The Lutheran Study Bible.

Steinmann's Chronology Reviewed by Southern Baptist Professor

2011-12-02T10:21:00.001-06:00

Dr. James Hamilton, Associate Professor of Biblical Studies at The Southern Baptist Theological Seminary in Louisville, has kindly reviewed Andrew Steinmann's new book, From Abraham to Paul: A Biblical Chronology. A key value of Steinmann's book is that purchasers are given access to Steinmann's extensive chronological charts. Two general charts are also available publicly on our website. Access the samples on the product page by clicking DOWNLOADS.

CPH had also received kind endorsements from other Southern Baptist professors for our general church history, The Church from Age to Age: A History from Galilee to Global Christianity.

Great to receive such kind words about our books.

Emanuel Tov Commends Lutheran Edition of the Apocrypha

2011-12-01T12:38:00.000-06:00

Well known Jewish scholar, Emanuel Tov, has kindly complimented our forthcoming work, The Apocrypha: The Lutheran Edition with Notes. He wrote:

This book provides a well-balanced blend of sound scholarship and religious beliefs on the Apocrypha, especially those of Luther and the Lutherans. The reader will find all the necessary background information on the Apocrypha, in an attractive presentation, as well as religious guidance for instruction and preaching. A wealth of introductory essays and appendixes make this a very useful compendium.

---Prof. Emanuel Tov, J. L. Magnes Professor of Bible, Hebrew University, Jerusalem

Tov is an expert on the text of the Old Testament and widely published in biblical studies. To learn more about Dr. Tov and his research, visit his website.

Lutheran Writer Makes Top 100 List

2011-12-01T08:11:00.001-06:00

I was pleasantly surprised to find this morning that Lutheran Writer was chosen among the "Top 100 Christian Lifestyle Resources" by Christiandating.org. Apparently my stodgy, editor-dad posts are more interesting than I imagined. Thanks to Leandra Verink for her email and this kind acknowledgement.

I will use this occasion to note that I'm thinking of updating the look and features of the blog for 2012. As always, I welcome suggestions from my readers.

Silly "Bible Contradiction" #18: Correct Theology Depends on Inner Logic

2011-11-30T07:03:00.002-06:00

This supposed contradiction raises issues of theology. Jesus’ statement “I and the Father are one” (John 10:30) is placed beside “I am going to the Father, for the Father is greater than I” (John 14:28). The result is an appearance of contradiction in number (one person versus two persons), in location (with the Father or not), and in degree (united with or greater than). These apparent contradictions result from not recognizing who Jesus is, which we learn by—wait for it—reading His statements in context! One has to read the biblical text for its inner logic, which is true for any text but especially true for a theological text. I’ll handle the matter of degree first.

DEGREE. In the broader passage (10:22-39), Jesus’ hearers become upset because His statements lead to the conclusion that He is God (10:33) since He describes Himself doing works that only God can do (e.g., giving eternal life; 10:28). His statement “I and the Father are one” likewise drives toward this point. In the still broader context (chs 4-18), Jesus repeatedly uses “I am” expressions that echo the Old Testament name for God (Exodus 3:14). These again testify that He is God. One should also note in John 10:29 that Jesus does not see a contradiction in degree when He says, “My Father . . . is greater than all” just before saying, “I and the Father are one.” So, taking the Gospel on its own terms and message, there is not a contradiction in degree since Jesus is described as a man (lesser than God) while clearly claiming to be divine even as the Father is divine.

LOCATION. According to the Gospel, Jesus is present in Jerusalem when He makes His statements in John 10:30 and 14:28 (see 10:22; 12:12). Without question, He is in some sense “away” from His heavenly Father and therefore able to go to Him (14:28). This makes immediate sense to us because we, as human beings, live with such limits on our location. We can be here or go there but trying to be in more than one place would kill us. Given that Jesus is described as human, one then wonders how He can be one with the Father (10:22) and still able to go to Him. The writer is either introducing a contradiction of location or assuming something about Jesus or His Father that we do not normally assume about human beings. As the paragraph above shows, John clearly assumes that Jesus is divine. As a divine being, the normal limits of location do not apply (e.g., Jeremiah 23:24). As man, He is described with special limits; as God, He is able to be everywhere at once, whether in Jerusalem or heaven. Again, taking the Gospel on its own terms and message, there is not a contradiction in location since the writer presents Jesus as both God and as man. He experiences things as we do and yet He is able to do things that we cannot.

NUMBER. We arrive at the last issue of contradiction now much better informed: Jesus is divine, therefore, human limitations do not restrict Him in the same way they would you and me. He presents Himself as one with the Father and yet distinct from the Father. Careful readers of the Gospel will recall that this, as well as the matters of location and degree, comes up in the very beginning of the Gospel when the writer introduces the story of Jesus describing both His divine and human natures, which distinguish Him from everyone else who has ever existed (John 1:1-18).

Principle: Look for the writer’s internal logic by reading his statements in their broader context. Although this is important to do for all literature, it is especially important for theology since theology takes us beyond our day-to-day understanding of reality, introducing us to One who is not limited as we are.

To learn more about Jesus' "I Am" statements, see pp. 1784-85 in The Lutheran Study Bible.

Silly "Bible Contradiction" #17: Jesus' Last Words from the Cross

2011-11-29T07:54:00.000-06:00

In this supposed contradiction, various statements from the Gospels are placed beside one another with the question of which did Jesus say last? (e.g., John 19:30; Luke 23:46; Mark 15:34; Matthew 27:46). The first thing to notice about this is that none of the Evangelists claim to report the very last words of Jesus. If one had written that “Jesus’ very last words were . . .” then there would be a valid basis for seeking a contradiction. But, in truth, there is no basis for even exploring a contradiction on this point.

Now, it is the case that the Evangelists record some different sayings from Jesus on the cross. This is perfectly normal reporting, where the writer decides to focus on one thing or another that he witnessed.

Consider, would the fact that sports commentators say different things about the same football play mean that they were contradicting one another? Of course not. That would be silly. They could say different things and emphasize different points without any injury to the truth. For example, consider the following statements that might be made about a play: "Look at that block!" "The runner broke that tackle to get the first down." "If his teammates had not pushed with him, he would have fallen short." Each is different and focuses on a different aspect of the play's development, yet each could validly describe an element of the event that took only seconds to unfold.

As a man suffering crucifixion over many hours, there was all kinds of opportunities for Jesus to have periods of speaking and periods of silence, which is what we see in the Gospels. To read the Gospels as though they represented tape recorded information fully contradicts the nature of ancient literature and reporting. Trying to sort out precisely which thing Jesus said last seems irrelevant to the Evangelists.

Principle: Recognize the freedom with which a writer reports events, usually to emphasize a certain point he believes is important. The Gospel writers never claim that they are preparing a transcript of Jesus’ last words.

An interesting hymn that collects the seven sayings of Jesus from the cross and provides an order for them is Jesus, in Your Dying Woes (Lutheran Service Book 447). The hymn provides an order for the purpose of singing, which is not a claim about the chronology of Jesus' statements. That is a matter best left to eternity since the Evangelists did not see fit to provide us with a strict chronology.

Dadventure for Five

2011-11-28T07:43:00.002-06:00

During Thanksgiving break, the kids and I backpack hiked on the Knobstone Trail that runs along the Knobstone Escarpment in southeastern Indiana. This is the most rugged terrain in Indiana, which is compared to the rises and falls one finds on the Appalachian Trail, though not at the same altitudes. At times the slops are like scaling a ladder---we experienced an especially sharp descent on the second morning when the knob plummeted to a creek bed along Rt 160. Very slow going with damp oak leaves covering clay on such a steep slope.

During our hike, we traveled 17 miles in a little over two days. (Be aware: logging near the New Chapel trailhead has disturbed the trail, which is not marked for a few miles; we got lost for a time but used a compass to reach a major road to get picked up. Cell phone service comes and goes.) When the sun came out, we enjoyed some great views along the escarpment toward Kentucky, where rows and rows of hills and ridges were in view. At night, the stars burned brightly, which was another beauty to explore.

This was our first experience with winter hiking and we were concerned about how it would go since the forecast called for nighttime temperatures in the low thirties. As the dad, I had the thinnest sleeping bag. On the second night I needed to do push ups and leg lifts a few times in order to maintain a comfortable body temperature. But our youngest boys rose first in the morning and kindly gathered firewood so I could warm up completely and make coffee. The kids kept commenting on how great it was that there were no mosquitos to slap. Every season has its advantages and disadvantages.

In about every other valley, we found a decent, running creek where we collected water that we treated with iodine tablets. We saw no one else on the trail for our entire hike, though we could hear animals on nearby farms and sometimes heard traffic from roads. Overall it was a good experience and we are talking about hiking another segment of the 58 mile trail in the future, since we often visit family in the area. Mom sat this trip out but she might join us next time. I think backpack hiking is a valuable experience that reminds us about the basics of life and how easily we take them for granted. It gives the body a vigorous workout and the senses the opportunity to touch and handle God's good creation.

Dads, if you would like some less challenging fun with the kids, check out Dadventures.

CPH Is Honored with 2011 Malcolm Baldrige National Quality Award

2011-11-22T13:11:00.000-06:00

We are honored to be a 2011 Malcolm Baldrige National Quality Award Recipient. This is the first time CPH was named as a recipient of the award, which recognizes organizations with the highest level of performance in:

leadership
strategic planning
operations
customer & workforce focus
process & measurement
results

CPH's dedication to meeting the Malcolm Baldrige standards of performance excellence ensures: superior products and services for our customers, an exemplary environment for our employees, and stewardship of our God-given talents & resources. We look forward to continuing our quality journey and to pursuit of innovation in the years to come.

Silly "Bible Contradiction" #16: Time Reckoning in the Gospels

2011-11-22T10:24:00.000-06:00

Water Clock

In this supposed contradiction, Mark 15:25 is placed beside John 19:14–16. Mark states that Jesus was crucified at the “third hour” whereas John says it was about the “sixth hour” when Pilate sent Jesus away to be crucified. Since it is unlikely that it took Jesus three hours to get out of the city, the accounts appear to contradict one another.

Bible scholars have long noted that the Gospel according to John works with different time reckoning from other New Testament Books. Just as there were several different calendar systems in use during the first century, there were different ways of reckoning the hours and the watches of the day/night. (A modern example of this phenomenon would be the differences between military and civilian time in American culture.) The chart, “Time Reckoning in the Bible,” on p. 1567 in The Lutheran Study Bible gives examples of some different calendars and hourly systems of which we are aware. Mark is likely working with the common reckoning of the NT era. John may be working with a form of Roman-Civil reckoning or, in this case, a system peculiar to the temple (note that he records the hours in relation to the preparation of the Passover). We do not know for certain what John had in mind. As a consequence, we are hard pressed to call something a contradiction when we do not know enough about it.

Principle: Different writers may work with different time reckoning.

Why "Friends of the Law?" Is it Lutheran?

2011-11-21T08:23:00.000-06:00

Dear readers, the computer tells me that my latest research is now in print, though I have not yet seen a copy personally. Some may wonder about the title of the book and why it was even necessary to write it. The title is a quotation from Luther and other Church Fathers, which describes the attitude of a Christian toward the Law of Moses. It contrasts with statements from Luther and other writers, which emphasize the hostility of the Law toward sinners (which in Lutheran theology, of course, includes Christians). The book describes the history and dynamics of Christian attitudes toward the Law and how confusing things became in the twentieth century when historians decided that Martin Luther did not teach a third use of the Law (the Law as guide or teaching). Many of the moral problems cropping up in Protestant denomimations today are traceable to this issue with the Law and the Christian life, which often gets overlooked as people argue about whether or not they are following the teachings on the Bible as happens in cutting edge debates about homosexuality, abortion, economic fairness, etc.

Lutherans raised in the older catechism tradition and schooled in the Book of Concord may regard this as a non-issue, not realizing that the great majority of Lutherans in North America and Europe have embraced a very different doctrine of the Law and its history in Christian teaching and that these views are driving their denominations toward wholly different conclusions about the Christian life. In fact, the vast majority of Luther scholars have concluded that Luther taught only two uses of the Law, leaving the Law silent or merely whispering to the Christian. However, anyone familiar with a lax attitude toward the Law and its usefulness for the Christian life will realize that the problem finds its way into every corner of Protestant Christianity today, and perhaps even among Roman Catholics influenced by Protestantism (as in the U.S.). The book explores these issues, especially as they apply in American Lutheran churches. It illustrates how views of history influence doctrine and practice in unexpected ways.

The conclusion of the book looks in particular at these influences in the Evangelical Lutheran Church in America and the Lutheran Church Missouri Synod, raising questions about how doctrine is taught among Lutherans right now. I hope you will pick up a copy and investigate this unfolding issue.

Silly "Bible Contradiction" #15: Bearing the Cross to Golgotha

2011-11-17T10:20:00.000-06:00

In this supposed contradiction, Mark 15:20b-24 is placed beside John 19:16:18 with the complaint that one account has Jesus carrying the cross to the place of crucifixion while the other describes Simon of Cyrene carrying the cross. The same incident is mentioned in Matthew 27:32 and Luke 23:26, where we learn that Simon was compelled to take the cross from Jesus on the way to Golgotha. So in Matthew, Mark, and Luke we read the additional information about the role of Simon. In fact, Luke provides even more information about the way to Golgotha. John chose not to include these details. So this is another example of a general statement placed alongside a more detailed statement. Such statements are certainly different but not inherently contradictory.

Someone might object that John envisioned Jesus carrying the cross all the way to Golgotha, which would exclude a role for Simon. However, the text does not state this. Although some translations have “He went out, bearing the cross, to the place of a skull,” a quick look at the Greek indicates one might more clearly translation “He went out . . . toward the place of a skull” (the preposition, when preceded by a verb of going is properly translated “toward” rather than “to” or “into”). We find that John’s wording allows that someone else might step into the story on the way, though he chose not to include that detail.

Principles: Pay attention to parallel accounts and to grammar. General and specific are different but not necessarily contradictory.

The Glories of the Lutheran Church

2011-11-15T12:22:00.003-06:00

I am presently reading and praying through the book For the Life of the Church: A Practical Edition of Pastor Walther's Prayers and Addresses by C. F. W. Walther. Remarkable. I'm interested in the intensity with which Walther writes. He has absorbed much of Luther's style, which despairs of human righteousness but has the highest confidence in God's righteousness. Here is one of Walther's addresses to his congregation, which fascinated me. Would you share this with your new members?

Before many witnesses, dear brothers, you have signed the constitution of our congregation. You have thus become a part of our organization as voting members. Allow me to welcome you in the name of the congregation.

Yesterday was the beginning of the week in which occurs the birthday of our beloved reformer Luther. Therefore I know of nothing better to say than emphasizing the fact that you are now members of the Church that bears the great reformer’s name.

In regard to that fact you are to be congratulated.

You are members not of a sect, but of the Church of the Reformation, which has been purged of all the corruptions of the papacy; the Church of the pure doctrine and the unadulterated Sacraments; the orthodox Church; the true visible Church of God on earth. All the sects that have left the Roman Church were originally Lutheran. The Swiss, the French, the Dutch, the English, and the Scottish so-called Reformed sects, all were at one time Lutheran, and the good features that they still possess they owe to the Reformation of Luther. Their first martyrs were Lutheran martyrs. As Lutherans they were put to death by the Papists. The claim of all these sects that they are more thoroughly purged of papal corruptions than the Lutheran Church amounts to nothing more than this—they cast overboard not only the false popish doctrines, but also those Bible doctrines of the Lutheran Church that they could not reconcile with their reason. Rejoice therefore that you have become united with the old, genuine Church of the Reformation.

Do not look at our persons. We, too, are poor sinners, having many deficiencies. But great treasures are ours—not such treasures as are at the mercy of thieves or rust and moths, but treasures far different, much greater, and exceedingly more precious. We have the pure Word of God. We know the right way to heaven. We have the true doctrine concerning good works. We have true consolation in days of tribulation and in the hour of death. We have the Sacraments of Holy Baptism and the Lord’s Supper, confession as instituted by Christ. We practice and apply the same rules of discipline as did the apostles. We do not tolerate obvious servants of sin. We do not tolerate those who refuse to accept God’s Word at full worth, who cling to fundamental errors, and who will not permit themselves to be admonished in a brotherly way. We practice brotherly admonition, church discipline, and excommunication as instituted by Christ. We have beautiful services and pleasing ceremonies. We have books—catechisms, hymnals, altar books and agendas that guide worship, schoolbooks—that are free from error. Rejoice, then, because you have every reason to do so. Be faithful therefore and loyal until the end, so that, when you die a blessed death, you will be taken from this earthly congregation into the triumphant Church of the elect in heaven.

God grant it for the sake of Christ, our Savior, to whom be glory in time and in all eternity! Amen.

Silly “Bible Contradiction” #14: The Color of Jesus’ Robe

2011-11-15T07:44:00.001-06:00

In this supposed contradiction Matthew 27:28, Mark 15:17, and John 19:2 are placed beside one another and it is noticed that in some translations different colors are mentioned to describe Jesus’ robe. Look at the Greek and one sees that different words stand behind the translations: kokkinos (scarlet) and porphura (purple). The first term may describe dye made from Kermes insects. The second may describe dye the murex shellfish. Both dyes were used to prepare royal garments and the outer garment of a Roman soldier, which is what the Gospel writers described.

Before concluding that this is a contradiction, grab a color wheel and note the proximity of red, purple, and blue to one another (e.g., numbers 13 and 14 on the chart, especially nearer the center). These colors are closely related. Using paint, scarlet can be made by mixing a little black into red, and purple can be made by mixing a little blue into red. Both are based on red and therefore similar in appearance. Anyone who has experimented with dye bath (and I have), can explain that the dye materials give you a range of colors depending on the material that receives the dye, the mordant used, etc. Completely different dye products (such as insects and shellfish) can also provide similar colors. The fact that the cloaks of Roman soldiers were made with two different dye products that yielded similar colors should help one see that the Gospel writers are simply describing what color they saw with general terms for the color spectrum.

Just the other day I heard colleagues discussing a book and using different terms to describe the book’s color, without argument. Any time a color gets away from one of the primaries (red, yellow, and blue), how one describes the color gets looser.

Principle: Know the background of terms and their history. Don’t sweat the adjectives!

We covered this issue in the note on Matthew 27:28 in The Lutheran Study Bible. Check it out.

Bible Class Question: How Do We Know What Jesus Looked Like?

2011-11-14T08:42:00.003-06:00

Durer Depiction of Revelation 1

Apart from the visionary description of Jesus in Revelation 1, which is clearly symbolic (e.g., Jesus has a sword coming out of His mouth), the Bible does not provide a detailed description of Jesus' appearance. As a consequence, some folks may suggest that we have no idea what Jesus looks like. But this is not really the case. Drawing on biblical texts and historical context, we can get a reasonable profile for Jesus' appearance. Here are facts about how Jesus looked during His earthly ministry:
He was a man (John 19:5).
He was about thirty years old during His ministry (Luke 3:23).
A first century Jew from the tribe of David (Matthew 1:1).
He had an ordinary appearance (prophecy of Isaiah 53:2).
He had a beard (prophecy of Isaiah 50:6).
He walked frequently and so was probably trim (Gospels generally).
He wore typical garb for Jewish men of that era, likely including a belt, head covering, sandals, a nice chiton or tunic, and an outer garments (John 19:23-24).

Although we do not have details about His facial appearance, as a Jewish man of that era He likely had the following features:

Dark hair with either loose or tight curl.
Dark eyes.
Olive complexion, tanned from significant time outdoors
A generous nose.
Full lips.

Popular Mechanics Portrait

Perhaps other details might be gleaned from carefully reviewing the Gospels. Also, a study of artistic depictions of Jewish clothing from that era may help us understand more about His likely appearance. Popular Mechanics magazine consulted skeletal remains of Jewish graves in Galilee and applied forensic anatomical methods to produce a "portrait of Jesus." I think a another helpful approach for artists would be to consult portraits of Jewish men from that era. For example, there are many pictures of Jewish men from the synagogue found at Dura Europas, which give us a sense of how Jewish men appeared. I have attached one depicting Ezra, the scribe.

Jewish Portrait of Ezra

There are also two early artistic schemes for depicting Jesus. The first shows Him as a shepherd boy with no beard. This depiction is clearly dependent upon Greek models of the era and is symbolic for the Good Shepherd, whom Jesus describes in His parables (John 10).The second depicts Jesus as a man with a full beard, large dark eyes, and longer hair. This portrait is associated with era portraits of wise men and became the dominant way for artists to portray Jesus. When one compares these early "sage" portraits of Jesus with the biblical profile and the depictions of Jewish men from the early centuries AD, one finds considerable agreement in the general features of the portraits. Although we may not know exactly how Jesus looked during His earthly ministry, it appears that the artistic tradition of the Church did a pretty reasonable job preserving what Jesus would have looked like. I'm looking forward to meeting Jesus face to face and knowing firsthand how He looks but until then, I'm grateful for artistic portrayals that agree with the biblical facts and the general artistic tradition of the Early Church.

Catacomb Portrait in "Sage" Style, Regarded by Art Historians as Earliest, Best Model for Portraits of Jesus

CPH to Release New Reader's Edition of Luther's Most Famous Treatise

2011-11-08T12:34:00.000-06:00

THIS IS A PREPUBLICATION NOTICE.

We are currently finalizing a new translation and edition of Luther's most famous and controversial treatise: On Christian Freedom. The new book will simply be titled, "Christian Freedom" and include the following features:

Historical introduction and timeline
16th century illustrations
A forty-day reading guide with prayers from Luther and Melanchthon
New translations of Luther's "Letter to Leo" (which introduces the treatise) and the treatise "On Christian Freedom," based on the official Latin edition with explanation of how the Luther's German edition differs
Selections from Luther's writings on Scripture, which illustrate just what he was teaching and arguing in the treatise, including brief historical notes for understanding the context
A selection from Melanchthon on the topic of Christian Freedom, which summarizes this biblical doctrine and demonstrates the unity of the two reformers in teaching it
Glossary of key terms
Notes about persons and groups mentioned in the documents
Indexing

We thought this publication would be helpful in view of the increasing worldliness in Christian churches and the appeal of both theologians and laity to the doctrine of Christian freedom as a basis for new standards of morality. Luther's treatise, understood in context, presents a marvelous perspective on our salvation and life together in the Gospel, which emphasizes our freedom to serve one another in love but not a self-serving freedom or a despising of God's commandments. Congregations will find this book especially helpful for developing attitudes of mutual love and service that are clearly based on God's Word and the biblical doctrine of justification by God's grace through faith in Jesus Christ. CPH will have a bulk purchase offer for congregations that should make the book widely available early in 2012.

Silly “Bible Contradiction” #13: Jesus Speaks at His Own Trial

2011-11-08T08:59:00.000-06:00

In this supposed contradiction, Matthew 27:11-14 is set beside John 18:33-40. Matthew notes that “Jesus made no reply, not even to a single charge” whereas John notes an example of Jesus replying to a statement from Pilate, the governor. The first passage might imply that Jesus says absolutely nothing. The second records that He did, in fact, speak.

One should note that Matthew does not write that Jesus said nothing. Matthew, in fact, records a statement from Jesus: “Yes, it is as you say.” The specific point where Jesus was silent was regarding the accusations from the chief priests and elders (Matthew 27:12). Matthew does not say that Jesus was silent before Pilate or failed to respond to his questions or statements but rather that He did not answer to charges. In other words, Jesus did not try to defend Himself against their accusations. By agreeing to Pilate’s statement, Jesus more or less invites an indictment. That’s the shocking thing in both accounts, the point of Matthew’s statement, and Pilate’s amazement!

John provides some greater detail, noting an extended exchange between Jesus and Pilate about the nature of His kingdom. John is more detailed while Matthew gives more of a summary. But none of this rises to the level of contradiction.

Principle: Compare accounts in a fair manner and with appropriate context.

Bible Class Question: Why Did the Dietary Laws in the Bible Change? Part 3 (Final)

2011-11-07T07:51:00.002-06:00

An event in the Book of Acts completes our story of the changing dietary laws. For the first 6-10 years after Jesus' resurrection, early Christians continued to observe the dietary laws just as they had before they met Jesus. Most of them were Jews, with some converts to Judaism (Godfearers) and Samaritans joining their ranks (Acts 8). However, following the early persecution described in Acts 9, the disciples spread outside of the region of Israel and took the message of the Gospel with them, at least as far as Damascus in Syria, far to the north. They began teaching and preaching among persons who did not have a background in Old Testament Law and who lived very differently from the Jewish Christians.

At this time, the Lord gave a special vision to Peter, which is recorded in Acts 10. The Lord was preparing Peter for working with these new people. He set a new dietary standard for Christians that differed from the Jewish standards of the day. However, this was not the first time Peter had encountered this question of whether the Gospel was for Jews and converts to Judaism or whether it extended also to Gentiles who lived differently. Matthew describes the earlier event, when a Canaanite (Syro-Phoenician) woman came to Jesus seeking healing. At first, Jesus stated the typical Jewish position of the day, which maintained the importance of the cultural barrier between the Jews and the Gentiles, emphasizing God's special intentions for the house of Israel. Jesus likely did this to test both the attitudes of Peter and the disciples as well as the Gentile woman. When the woman expressed great faith, Jesus' answer to her changed dramatically (Matthew 15:21-28).

Years later, in Acts 10, the Lord again confronted Peter with such a question by urging Peter in the vision to eat food described as unclean in the Old Testament laws. At first Peter resisted, but then he realized that the Lord was teaching him that those who ate and lived differently from the Jewish Christians might receive the blessings of Jesus by God's grace through faith. When Peter was asked to preach the Gospel to a group of Gentiles at Joppa, he boldly preached the Gospel to them, which they received. In Acts 11, Peter recounts the event, which led to great changes for the earliest Christians.

Acts 11 closes by describing the new church at Antioch, which included by Jews and Gentiles. As the number of Gentile converts grew, so did tensions over the cultural differences. The first church council helped to settle these tensions by emphasizing "we will be saved through the grace of the Lord Jesus" rather than the Law of Moses (Acts 15). The Jewish Christians could continue to observe their dietary laws and the apostles encouraged the Gentile Christians to abstain from dietary practices that their Jewish brethren might regard as most offensive. (Acts 15:29).

In each case where biblical dietary laws changed, the issue was not salvation (as though one were saved through legal observance) but practical matters. (1) People needed a broad variety of food in order to fill and subdue the earth as God commanded in Genesis. (2) Israel needed to establish clear boundaries in practice to define itself as a nation committed to God, as described in Leviticus. (3) The New Testament reemphasized the freedom of God's people in matters of diet and the fact that we are saved by grace through faith rather than observances of the Law. For this reason, Christianity has spread throughout the world and dwells in the culture of existing people groups, "For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving, for it is made holy by the word of God and prayer" (1 Timothy 4:5).

You can read about how early Christians worked through their cultural differences in the article, "Conflict among Christians" on p. 1867 in The Lutheran Study Bible.

Walther at His Practical Best. New Book: For the Life of the Church

2011-11-03T09:35:00.000-05:00

We are familiar with classics from Walther such as Law and Gospel, Church and Ministry, etc. But personally, I think this is one of the best works to flow from his pen. Reading this collection of prayers and addresses really illustrates the gift Walther was and still is to our churches. The texts brim with strength, warmth, and sincerity: For the Life of the Church. The book just came in. God be praised!

Silly “Bible Contradiction” # 12: Cursing the Fig Tree

2011-11-02T09:12:00.001-05:00

In this supposed contradiction, Matthew 21:19 and Mark 11:20 are placed alongside one another. It is suggested that the passages don’t agree since Matthew says that the fig tree withered “at once” and Mark describes the disciples noticing the withered tree the next morning.

Now, ask yourself this question: Is it possible for you to set your watch by the time references in these accounts of Matthew and Mark? The answer is “No.” The times given are quite general. If Matthew had said, “The tree had fully withered that day at X hour” and Mark had said, “The tree had fully withered by X hour the next morning,” then one would see a issue with the two times described. But the Gospel writers only provide general statements about time, just as we typically do in conversation. For example, if I say, “The other day I saw an enormous fig tree,” the expression the other day could mean yesterday, a week ago, or even a month ago. In conversation and storytelling we often speak of time in these loose, relative terms and no one faults us for doing so. In the same way, one can hardly find fault with the Evangelists for the way they record this event from Jesus’ life.

So what is happening in the way the Evangelists tell the story? Mark provides a step by step telling of the story. He tells what happened one morning (11:12-14) and then finishes the story with what the disciples noticed the next morning (11:20-23). Matthew has compressed his account, presenting it without the specific references to the different mornings. Is this somehow wrong? Not at all. As readers and hearers, we actually appreciate both ways this story is told: (1) sequentially with more detail, (2) compressed with the writer/speaker getting to the point more quickly. The writer/teller adjusts his presentation based on the needs and interests of his audience.

Now someone may complain that Matthew says the tree withered “at once” and that expression cannot mean “overnight.” Again, please note that Matthew doesn’t say something like, “It withered in seconds.” His time reference is not precise but general. Since we are talking about a good sized tree, seeing that it withered overnight seems pretty fast and in keeping with Matthew account. Think, for instance, if you heard a story teller say, "So, they built the skyscraper right away . . ." you probably wouldn't assume that "right away" meant seconds and you wouldn't fault the storyteller for using so general an express to describe a process appropriate to the object in the story.

Principle: History may be recounted with detailed time references or in a compressed format. Pay attention to which approach a writer is using.

Pontifical Council Calls for Political Authority to Regulate Financial Markets

2011-11-01T11:00:00.000-05:00

Religion and Ethics News Weekly is reporting that a new document released by the Pontifical Council for Justice and Peace is calling for changes in the international financial system with an eye toward improving the plight of the poor. The RENW report states, "One of the most controversial proposals would create an international political authority that would have broad power to regulate financial markets." The report is titled: "Reform of the international financial system with a view toward a general public Authority" (October 24, 2011).

You can read the RENW report here. The Vatican document is currently only available in Italian and French. It will be interesting to learn what type of international political authority the Vatican leaders wish to establish.

Book Review: Tried by War: Abraham Lincoln as Commander in Chief

2011-11-01T07:03:00.001-05:00

This review is based on the audio version.

I enjoyed this book, written by Pulitzer Price winning historian James M. McPherson, emeritus professor of Princeton University. It traces Lincoln's attitudes and actions throughout his presidency, describing how he acted as commander in chief. The presentation is in chronological order, beginning with a biographical sketch of Lincoln.

It was interesting to learn how little Lincoln knew about the art of war when he became president and how he intentionally studied military strategy by reading numerous books on the subject and forming clear opinions about strategy and tactics. Lincoln concluded that the war's objective was to destroy the south's armies and its ability to support those armies. He became convinced that these were the only ways to achieve the objective of restoring the union and peace.

Much of the book recounts Lincoln's frustration with generals who did not share his strategy and who tended to take a defensive strategy, hoping for a political rather than a military settlement. Ironically, Lincoln, the political leader, sought a military solution while many of the military leaders sought or hoped for political solutions. This was enlightening to me. In our most recent wars I have often heard concerns about the political leaders playing general but one hears less often about military leaders playing politics. General McClellen was the most obvious example of this issue during the Civil War since he later ran for president, and might have won if not for a string of Union successes that changed the country's attitude toward the war and Lincoln's leadership.

McPherson notes a number of Lincoln's failures as well as his ultimate success. For example, Lincoln chose a number of generals specifically for political reasons. Although he enjoyed some benefits from these appointments, they caused the war to drag on. Lincoln also held on to McClellen too long by deferring to him as one more knowledgeable of military strategy. However, one can also see that it took time for each general's abilities and weaknesses to manifest themselves, allowing the president to decide who was best for each job. This is an unfortunate state of affairs for the average soldier, who must fight and endure while his leaders, including the president, gain the necessary experience to lead. Tragically, there seems to be no good way to avoid this dilemma of lives lost during on-the-job training for military leadership. Lord, have mercy.

Bible Class Question: Why Did the Dietary Laws Change in the Bible? Part 2

2011-10-31T07:21:00.001-05:00

In the previous post I noted that one of the key reasons for the dietary laws was that they helped define the people of Israel. Just as food today distinguishes different ethnic groups, food at that time distinguished groups and even served to distinguish religious beliefs. The distinction between "clean" and "unclean" food was at the heart of Israel's dietary laws. The distinction was much older than the Law of Moses, since it is mentioned already in the time of Noah. God told Noah, "Take with you seven pairs of all clean animals, the male and his mate, and a pair of the animals that are not clean, the male and his mate, and seven pairs of the birds of the heavens also, male and female, to keep their offspring alive on the face of the earth" (Genesis 7:2-3). These animals would be appropriate for sacrifices (Genesis 8:20) or for food (which were often eaten, too). The passage does not say whether God introduced the distinction between clean and unclean or whether it was a distinction already observed by people in Noah's day. At any rate, God later commanded Israel to observe the distinction (Leviticus 11), which became the first set of rules in the manual of purity that Israel would observe as a people holy to the Lord (Leviticus 11:45).

Sometimes interpreters see a special health benefit in eating according to the rules described in Leviticus 11. Certainly some of the rules can be associated with better hygiene, such as not eating things that are already dead. One should note, however, that the passage never explicitly introduces such a point. The issue is described as a matter of distinguishing Israel through holiness (being "set apart").

THE NEW TESTAMENT
The manual of purty prevailed for Israel up to the time of the New Testament. Jesus would have kept these rules as part of His obedience to the Law of Moses. At times, Jesus argued with the Pharisees who made enhancements to the Law based on tradition (e.g., rules about washing hands; Matthew 15:2). He also showed compassion for non-Israelites on numerous occasions and hinted at His purpose of saving the nations, which He finally made explicit after the resurrection (Matthew 28:19-20). At that time, Jesus did not introduce any new dietary laws as He had not introduced any during His ministry in Israel. The earliest Christians continued to practice the dietary laws as before but things were about to change, a matter that is described in the Book of Acts, which I will address in the next post.

For more on this topic, read the article, "Meals as Boundaries" on page 300 in The Lutheran Study Bible.

The Power of the Parsonage

2011-10-28T07:05:00.001-05:00

I'm finishing Lewis Spitz's classic historical survey, The Protestant Reformation, and was struck by this passage:

"The parsonage produced an outsized number of famous men of science and letters in subsequent centuries, as biographical dictionaries such as the Deutsche Nationale Biographie and the Dictionary of National Biography suggest. In the former, of the approximately 1,600 Germans included, 861 were sons of pastors" (p. 331).

Spitz demonstrates that a devout, disciplined, literate and service oriented household is especially good at creating capable human beings. In this respect, the Protestant parsonage changed and shaped the modern world. The effect of the parsonage is compounded when you consider that, under the papacy those boys would not have been born and that many of the wives who made the parsonage successful would have instead lived as nuns. The parsonage produced tremendous, peaceful social change.

Bible Class Question: Why Did the Dietary Laws Change?

2011-10-27T07:30:00.000-05:00

WHY DID THE DIETARY LAWS CHANGE IN THE BIBLE?

In an earlier post I noted that God's first words to Adam in Genesis 2 were about food, namely, the fruit on the trees in the Garden of Eden. There is a close association between food and life, wrong food and death. We still talk and think this way today with nearly constant medical advice about diet and English proverbs such as, "You are what you eat."

GENERAL ANSWER
The saying, "You are what you eat," points us toward an important truth about the place of food in God's Law and in the Bible generally: people are identified by what food they eat. Today we commonly talk about "ethnic food," whether German, Ethiopean, Chinese, etc. Certain foods and the way they are prepared tend to characterize groups of people. The dietary laws in the Bible connect with this common cultural truth. (For a list of foods that the Israelites ate, see p. 236 in The Lutheran Study Bible.) The Law given through Moses defined Israel and distinguished it from the surrounding nations (Leviticus 18:24-30; Deuteronomy 4:1-14). The food laws were a part of that definition of Israel.

SPECIFIC EXAMPLE: AFTER THE FLOOD
Already in Genesis, God gave rules about food. Genesis 9:3-4a describes how God allowed Noah and his family to eat meat from the broadest variety of animals but restricted them from eating blood because blood represented life. In Eden, it was easy to get food. After Eden, food was harder to come by. God's command about eating meat allowed the people to suppliment their diets under the changed circumstances following the expulsion from Eden and after the devestation of the flood. For example, there are places on earth where it is more or less impossible to survive and stay healthy without eating meat, such as arid regions, areas with very short growing seasons (closer to the north or south poles), and islands that have a limited variety of resources. If the people were to "fill and subdue the earth" (Genesis 1:28; 9:1) as God commanded, they needed a flexible diet to sustain them.

I'll write about some more specific examples in another post.

Jim, the Anabaptist Fireman

2011-10-25T07:24:00.000-05:00

A friend shared this with me and I thought I would pass it along. Got me chuckling.

http://www.youtube.com/watch?v=SVtQQKcNBYs

Bible Class Question: Deep Structure of the Lord's Supper

2011-10-25T07:17:00.000-05:00

WHAT IS HAPPENING AND WHAT IS OFFERED IN THE LORD'S SUPPER?

A good place to begin with these questions is an understanding of the word, "Sacrament," which is used to describe the Lord's Supper. Our English words "sacred" and "secret" give us clues about how the early Christians understood the word. They used "sacrament" to translate the New Testament Greek word "mysterion," from which we get our English word, "mystery." With such words the early Christians were forewarning us that the topic of the Sacrament of the Altar was going to be something difficult for us to understand, that human reason was going to struggle with this teaching and ultimately fail to grasp it.

Another natural place to start for understanding the background for the Lord's Supper is with some of the earliest passages in the Old Testament. In Genesis 2, God's first teaching for Adam is about food, which sustains the gift of life God gave to Adam. Adam's devotion to God is based on what he eats and does not eat---the fruit of the trees in the garden and the tree of the knowledge of good and evil in particular. When Adam disobeys God's command to him (Genesis 3), one of the first consequences is the difficulty with which Adam will get food. Life will be harder to sustain and it will ultimately end in the dust from which God made Adam.

In Genesis 4:1--7, we read about mankind's first offering, which is an offering of food. When God replies to the offering, He explains the standing of those who made the offering. Abel is in fellowship with the Lord, who is pleased with him and his offering. Cain is out of fellowship with the Lord. Sin crouches as Cain's door and the Lord urges him to change his ways. In other words, the food offering for Abel is a fellowship meal, affirming his bond with the Lord. But for Cain, the food offering becomes an occasion for repentance, since God reveals to Cain that he is displeased.

From the beginning, food/life and fellowship are bound together in the order of worship. Where the bond of fellowship is broken, the offering/sacrifice becomes an occasion for repentence. We see all these elements tied up in the Lord's Supper that Jesus would consecrate. The meal has a vertical relationship toward God as well as a horizontal relationship toward one's brother. Jesus will place Himself and His fellowship meal at the center of these vertical and horizontal bonds.

Silly "Bible Contradiction" #11: Staff or No?

2011-10-24T12:57:00.001-05:00

This one turns on the subtleties of Greek expression that don't come through so well in English. It places Mark 6:8 alongside Luke 9:3. One passage simply states that the disciples should not carry a staff, the other seems to say they can carry a staff.

In both passages Jesus provides a list of things that the twelve disciples should not take with them on their mission trip. He begins with a general statement, "Take nothing for your journey" (Luke 9:3) and then adds a list beginning with a staff. Luke's account is presented as a quote from Jesus ("He said to them . . .").

The account in Mark begins in a similar way but is not written as a direct quote. It is presented as a description of what was happening. In this case, the list includes a slight exception, "except perhaps a staff only." In other words, Mark's grammar indicates a detail about the list that Luke did not include: Jesus tells them not to take anything but also allows the exception that they may perhaps take a staff. The writers present the account in different ways, with Mark including a detail that might have arisen during conversation between Jesus and the disciples.

Principle: Even good English translations can be misleading since they cannot always get across all subtleties of the original language. This is why people write Bible commentaries and why new translations are always coming out.

P.s. - The nice picture above shows Jesus holding a European style shepherd's crook rather than a straight walking stick. Details, details.

Cross Country Excitement

2011-10-23T20:50:00.001-05:00

I was really pleased this weekend to watch my two oldest run for Metro East Lutheran High School at Illinois regionals. My daughter's team took third place for girls. My son's team had an even more exciting outcome. He made a decisive sprint at the end of his race during which he passed a member of the other most competitive team, gaining a lower overall score. This led to a first place win for the MELHS team. The boys were awarded a very nice plaque to display at the school.

I'm very proud of how these two have performed this year. When they ran on Saturday, they were both fighting back coughs/colds but managed to come through for their teams. I thank God for determined, responsible children.

The Cutting Edge in Theological Education

2011-10-21T15:36:00.002-05:00

If you have not heard of or read about Claremont-Lincoln University's approach to teaching theology and its goal of training pastors, rabbis, and imams side by side, I encourage you to learn more. This is the latest development in progressive/liberal theological education, which they regard as a matter of survival. Click here.

Yet Again! Peters' Commentary on Luther's Catechisms

2011-10-21T15:18:00.000-05:00

I just received notice that the Lord's Prayer volume has arrived from the printer. This makes the third volume in the series. We are now more than halfway through the complete commentary on Luther's catechisms from this remarkable German Luther scholar.

Professor Dr. Albrecht Peters served on the theological faculty of the Ruprecht-Karls-Universitaet in Heidelberg, Germany. Gottfried Seebass, his junior colleague, gathered and edited his material, which was published by Vanderhoeck & Ruprecht as the five-volume Kommentar zu Luthers Katechismen. If you study or teach from the catechism, these books are for you.

In Christ,
EE

Silly "Bible Contradiction" #10: The Calling of the First Disciples

2011-10-21T09:22:00.000-05:00

In this supposed contradiction, Matthew 4:18-22 is placed beside John 1:40-43, both of which mention Andrew and Simon Peter. Both accounts describe Jesus meeting disciples and telling one or more of them to follow Him. Since the accounts differ in details, it is assumed that they provide contradictory stories about how Jesus met some of His disciples.

Now, ask yourself, "Does either account claim to be the first time Jesus met Simon Peter and Andrew?" The answer is "No." The Evangelists make no such claim, so one should not assume that they are necessarily writing about a first meeting. In fact, when you look at the broader context (there's that word again!), you discover that these are two different events. The event John describes took place after Jesus' Baptism. The event Matthew describes took place after Jesus' temptation in the wilderness, removed some 40 days in time from the event in John's account. In other words, after Jesus returned from the temptation, He again encounted Simon Peter and Andrew and called them to follow Him, renewing the relationship from the earlier meeting.

A helpful work for studying the relationship between the four Gospels is Joh. Ylvisaker's The Gospels: A Synoptic Presentation of the Text in Matthew, Mark, Luke, and John with Explanatory Notes. This fine, older work includes a synopsis chart at the back (p. 793ff), which helps you gain very quickly a rough chronology of events in the Gospels. I've used it for years.

Principle: Use broader context when relating the Gospel accounts to one another. Do not assume that a similarity between the accounts means they are relating the same event.

Bible Class Question: Taking the Kingdom by Force?

2011-10-20T12:15:00.000-05:00

Truly, I say to you, among those born of women there has arisen no one greater than John the Baptist. Yet the one who is least in the kingdom of heaven is greater than he. From the days of John the Baptist until now the kingdom of heaven has suffered violence, and the violent take it by force. For all the Prophets and the Law prophesied until John, and if you are willing to accept it, he is Elijah who is to come. He who has ears to hear, let him hear. (Matthew 11:11-15 ESV)

At a recent Bible class, I was asked what this meant. How could someone take the kingdom of heaven by force, especially if it is something eternal and not of this world?

Jesus is referring to the actions of Herod Antipas, who arrested John the Baptist shortly after Jesus began His public ministry (Matthew 4:12). Herod held John in prison (11:2). As the last prophet of the old covenant, John was the appointed preacher of the kingdom of heaven at that time. He was suffering violence as Herod sought to silence his preaching of the kingdom. Herod took John away by force in the hope that the preaching of the kingdom would likewise be trapped in his prison. This is what Jesus means when He says, "the violent take [the kingdom of heaven] by force" (11:12).

Jesus also refers to this use of force to try to control God's kingdom/reign in Luke 16:16-17 after the Pharisees ridicule His teaching. The force of their ridicule was to manipulate God's Word about the kingdom but Jesus explains that God's Word cannot be so easily overthrown (Luke 16:17).

So, in both of these passages, Jesus describes persons who forcefully oppose and try to control the kingdom of heaven/God. Although they may violently attack the servants of the kingdom, such as John and Jesus, they cannot overcome the rule of God.

Guest Post from Emily Cook: Expectant Child-Rearing

2011-10-19T14:00:00.003-05:00

"I will surely multiply your pain in childbearing; In pain shall you bring forth children." (Genesis 3:16)

The curse of labor is only the beginning of the curse, I fear. Not just labor, but the whole of motherhood surely would have been much more joyful had there been no fall and no sin.

Imagine the joy of raising children in a truly safe world; never having to worry about car seats or riding bikes in the road or wearing helmets. Imagine not having to carry around bandages and emergency phone numbers; not having to learn CPR; not needing health insurance.

Imagine the joy of raising children without selfish hearts! Imagine raising a young man whose desire to serve others grew right along with his muscles. Imagine seeing the beauty of an innocent daughter, as she changed from a sweet little girl to a pretty young lady, and being able to simply delight in her as she blooms; free of the shadow of worry, not wondering whether she will misuse her beauty, or whether some boy would trample it underfoot and break her heart.

Imagine really, fully loving a child, with a love that never got confused with a selfish desire to possess. Imagine a delight in every achievement, a joy in the work of God displayed in the uniqueness of your own dear child--- and imagine your heart so large as to feel that mix of joy and praise in the accomplishments of all children.

Imagine a willing and joyful letting-go at the proper time, and a perfect harmony between the good of the child and the happiness of the mother. Imagine simply enjoying each grace-filled moment as it came, and then cheerfully releasing it only to accept the blessing of the next season of life.

Imagine all of this done without fear. Imagine not dreading the change of seasons, not fearing the chill of death itself.

Of course, this is not real life. The cold shadow of sin us threatens us inside and out.

In pain do we bring forth children, and in pain do we bring them up.

Epidurals do not help with the rest.

Yet, God did not leave us to this. He came forth into our pain, He grew up in pain, and He suffered and died in pain.

His resurrection announced the coming end of our pain.

So like a woman in labor, the entire creation groans. We cry out, the earth cries out, and we wonder together if we have been forsaken. Yet, soon we will find ourselves relieved. We will experience for ourselves that which we cannot now imagine.

Praise God, fellow mothers in pain: The promise is for us and our children.

Silly "Bible Contradiction" #9: Where was Jesus anointed?

2011-10-19T11:54:00.000-05:00

In this supposed contradiction, Matthew 26:6-13 is placed alongside Luke 7:36-38 and John 12:1-8. Each account describes Jesus being anointed by a woman. Matthew describes an anointing at Bethany, as does John. The account in Luke takes place in Galilee, as the broader context of ch 7 shows.

Here's what is going on: these are different events.
Luke 7:36-38 took place first during Jesus' ministry in Galilee and occured in the house of a Pharisee. The event in John took place at Bethany before the Triumphal Entry into Jerusalem and the woman was Mary, the sister of Lazarus. Matthew 26 describes a third event, which took place at Bethany in the house of Simon the leper after the Triumphal Entry, closer to the time when Jesus was crucified.

A few minutes comparing the account and where they occur in the Gospels clears things up rather easily.

One might wonder, would Jesus really be anointed so many time? Notice what Jesus says to His host in Luke 7:45-46, "You gave me no kiss, . . . You did not anoint my head with oil." Jesus refers to common hospitalities when greeting a guest in first century Israel. Consider, how often might you use lotion if you worked outside in the sun day by day? Pretty often. Anointing with oil was the first century version of applying lotion to sooth weathered skin. So, Jesus would have been anointed regularly. These events are recorded because they were different from the usual anointing Jesus received as He visited different people's homes.

Principle: History repeats itself; read it in context to keep things straight.

CPH Church History Book Tops Amazon Chart

2011-10-19T07:46:00.000-05:00

A colleague alerted me to the good news that our recently released book, The Church from Age to Age, hit #1 on the Amazon Best Seller list for Lutherans. I notice that the Kindle edition is #20 in the ranking. Perhaps even more encouraging, the book hit #25 in Amazon's broader Church History section. This is a great start for this unique work that is broadly endorsed by Christian scholars.

Back in Print! The Story Bible Available Again

2011-10-19T07:27:00.001-05:00

Earlier I noted that we were selling through our first printing of The Story Bible. It is now back in print and on time for Christmas presents. If you have young children in your life, I encourage you to have a look at this book about which our customers are raving. It is not your typical Bible story collection. Here's what they said at Midwest Book Review:

"The Story Bible" is a fabulous, color-illustrated children's Bible edition, containing more than 130 timeless stories from the Old and New Testaments, with wording drawn directly from the Scriptures. Presented in easy to read structure, stories can be read aloud or read along with the literate child. There are prayer summaries, discussion points, and a glossary of key terms. The Ask, Pray, Do sidebar suggestions are particularly helpful in increasing children's understanding of the message and concepts of a Scripture story. Children will key into the excitement of tracing the Old Testament promise of the coming of a Messiah and the new Testament fulfillment of that promise in the birth and life of Jesus. "The Story Bible" is for children age 3 and up.

Cover Peek: The Next Volume from That Great Genesis Commentary

2011-10-18T15:02:00.000-05:00

Valerius Herberger, with the help of Matthew Carver, has done it again! We now have Herberger's complete commentary on the Book of Genesis in English. Here's a cover preview.

Matthew, this looks great!

Book Review: Cleopatra: A Life, by Stacy Schiff

2011-10-18T07:13:00.002-05:00

Schiff is an excellent descriptive writer. At numerous points, her style brings out the luxury and depredation that was ancient Egypt, both of which seem instrumental to its undoing. The book serves less well as a history, delighting in theory and speculation rather than sifting for what is most trustworthy and unquestionable. Those elements are left largely to the reader, which I believe many readers will find frustrating.

I also found myself questioning some of Schiff's basic assumptions, which might sound like Cleopatra-heresy to fans of the queen's story. Schiff repeatedly emphasizes Cleopatra's brilliance as a ruler. There is no question that she showed great savvy by simply staying alive in a late Ptolemaic family, where the custom was to kill off rivals. Yet, as I listened to Cleopatra's story, I wondered whether she truly showed brilliance as a leader for her people. She did go farther than other Ptolemaic leaders in gaining the admiration of the native Egyptians (the Ptolemies were from Macedonia/Greece originally). Schiff repeatedly describes Cleopatra as the richest woman then living. With these as givens, why was she unable to raise the army, prepare the defenses, and form the alliances necessary to resist Roman involvment in Egypt? Why did she, instead, fall in with Roman leadership? Her efforts to sustain Egypt followed a strategy of entanglement in Roman affairs at a time when the Romans were politically and militarily divided. Was this really the best and brilliant course? I don't think Schiff does enough to answer this question. It arose for me at the beginning of the book and stayed with me to the end. I wanted to see a side by side comparison of Egyptian and Roman preparedness for war so that I could judge the matter. Schiff mentions aspects of the nations' strengths and weaknesses but does not focus on them.

Schiff's primary concern seems to be vindication of Cleopatra's personal integrity, that she was not a profligate or a seductress. Okay. Being essentially a concubine to two powerful Roman leaders does not necessarily make one a profligate or a seductress. But it doesn't make one a strong, brilliant, independent ruler either.

Another thing that bothered me about the conclusion of the book was Schiff's arguments about male and female rulers. She seemed only to count women as great female rulers if they were not married. Schiff seems to undervalue the role women play in families, the importance they have for their husbands, and the differences they make in governance and the life of a nation. These are values that families and nations today need most. This story does not encourage them.

Here is a work that does encourage strong marriage values:
Marriage by God's Design

Here are my earlier posts about Schiff's book:
How Not to Start a Book
Good Descriptive Writing

Book Review: The Rise and Fall of Ancient Egypt: A Helpful Tool for Biblical Studies

2011-10-17T07:06:00.001-05:00

I have now finished reading Toby Wilkinson's book and highly recommend it to those who want a good overview of the three thousand year history of ancient Egypt. The book is c. 640 pp. long and includes a timeline, excellent maps, endnotes with bibliographic and topical essays, a bibliography, indexing, black and white photos, and sets of color plates with captioning. The notes take you to ancient sources as well as significant modern studies, including some biblical texts.

I started reading the book to gain broader context for biblical persons such as Abraham, Joseph, Moses and Aaron, Solomon, and Jeremiah, all of whom have significant interaction with Egypt or with Egyptian rulers. Our Lord, too, visited Egypt while a baby and it is helpful to understand the rivalry between Cleopatra and Herod to see why Egypt was a safe haven for the Holy Family, fleeing from Herod.

Here are ten other posts where I interacted with aspects of Wilkinson's book and Egyptian history:

Kamose, Ahmose, and Moses
Suppression of Rebels in Egypt
A Challenge to the Traditional Chronology of the Bible
Pharaoh's Foreign Wives
Moses and the Foreigners in Egypt, Part 1
Moses and the Foreigners in Egypt, Part 2
Moses and the Foreigners in Egypt, Part 3
Moses and the Foreigners in Egypt, Part 4
Tough Economy and Theology
Animal Cults

Animal Cults

2011-10-15T08:53:00.000-05:00

"For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things." (Romans 1:21-23 ESV)

I read this morning Wilkinson's account of the multiplying animal cults during the Persian era of Egyptian history. He reports on the use of a variety of sacred animals who served as representatives of various Egyptian gods: cats, dogs, gazelles, bulls, crocodiles, fish, cows, baboons/monkeys, ibises, and falcons. Animals had always played a role in Egyptian religion but in the fourth century BC, there was a surge in veneration.

Some of the more interesting details have to do with mummified animals, which were purchased by the worshippers. For example, baboons were sacred intermediaries for Osiris. Baboons were imported from far south in Africa and mummified on their mission to contact Osiris. But importing baboons was expensive. So clever vendors substituted other, cheaper monkeys since the mummified animals would be wrapped and invisible to the purchaser any way!

An example of the extent of these animal offering cults can be seen from the mummified burials of c. two million birds (mostly ibises) found in a large rock hewn tomb at Saqqara.

See Wilkinson's The Rise and Fall of Ancient Egypt (pp. 434-38). These practices provide helpful background for understanding Jewish and Christian revulsion toward ancient idolatry, a common topic in our forthcoming book The Apocrypha: The Lutheran Edition with Notes (October, 2012).

Missouri Recognizes Walther, Too!

2011-10-14T14:15:00.000-05:00

Missouri Gov. Nixon has proclaimed October 25th Rev. Dr. C. F. W. Walther Day. The offical proclamation will appear at:

www.lcms.org/walther200

Now all we need is an act of congress. : )

Rev. Dr. C. F. W. Walther Day in St. Louis County

2011-10-14T10:53:00.000-05:00

Just received a note from the International Center that St. Louis County Executive, Charlie Dooley, has approved proclamation of Tuesday, Oct. 25 as Rev. Dr. C. F. W. Walther Day in St. Louis County.

The official proclamation will appear on the Walther Bicentennial website:

http://www.lcms.org/walther200

Silly "Bible Contradiction" #8: Blind Men at Jericho

2011-10-14T06:37:00.000-05:00

In this supposed contradiction, Matthew 20:29-34 is set alongside Mark 10:46-52, which describes Jesus passing through the region of Jericho. (Jericho was not just a city but a region, with a current city site and ancient city site, which accounts for the ways that the different Gospel writers refer to Jericho in the passages.) One could also add Luke 18:35-43 since it relates the same events.

One notices that Matthew mentions two blind men being healed. Mark mentions only one. But before stopping there and concluding that there is a contradiction, one should also notice something very different in the way that Mark tells the story: he names a blind man who was healed, "Bartimaeus." In other words, Matthew gives a more general account. Mark gives a more focused account. For some reason, he was compelled as a writer to focus in on the story of Bartimaeus, though he did not tell us why. Perhaps Mark knew Bartimaeus or perhaps his readers knew of him, which would peak their interest in the matter. Mark chose not to tell us or perhaps understood that his original readers would know.

Now, this comparision of the Gospels brings up a helpful point that I have not addressed thus far: what precisely is a contradiction? A contradiction is when one thing speaks against another. For example, if Mark had written, "No, Matthew is wrong. There was only one blind man healed at Jericho, not two." That would be a clear contradiction of Matthew's account. Instead, this supposed contradiction is really little more than noting a difference in detail and in a writer's focus. The accounts are certainly different but they do not speak against one another.

Principle: Writers tell stories differently and for different reasons. A difference does not amount to a contradiction.

Gibbs on Matthew 5:19

2011-10-13T07:26:00.000-05:00

Yesterday I posted about the interpretation of the phrase "least in the kingdom of heaven." I wanted to add a few observations from Jeffrey Gibbs's great commentary on Matthew in the Concordia Commentary Series. First, Gibbs offers a paraphrase of what Jesus' meant when He said that those who relax the commandments will be called least:

"Everyone who falters in his grasp of the importance of this holy obedience to the Torah's intent will be called the least among the company of the saved" (Vol. 1:271).

Later, he likewise writes:

"It should be emphasized that here in 5:19, a person who 'loosens' God's commandments and teaches others to do the same, but who nevertheless still believes in Jesus, will be 'called the least in the reign of heaven,' but will still receive eschatological salvation; he or she is still 'in' " (Vol. 1:271).

Imagine how empty heaven would be if everyone who taught God's Word and made mistakes in teaching it were automatically excluded from heaven! Under such circumstances, who would dare to teach? Thanks be to God, His grace extends not only to those who hear the Law and the Gospel but to those who would teach it.

Nevertheless, this does not exclude teachers of the Word from responsibility for their teaching. There is jugdment here of their works, leading them to be called greatest or least. For example, James warned that "You know that we who teach will be judged with greater strictness" (3:1). O Lord, have mercy upon us.