Hebrews

Although Hebrews is included in the Pauline corpus and was part of that corpus in its earliest attested form, its authorship is perhaps the most debated since the book is anonymous and because of stylistic differences with Paul's writings. Some patristic authors defended the traditional Pauline attribution with theories of scribal assistants such as Clement of Rome or Luke. Numerous alternative candidates for authorship have been proposed. The most prominent have been Barnabas, to whom Tertullian assigned the work; Apollos, defended by Luther and many moderns; Priscilla, suggested by von Harnack; Epaphras; and Silas. Arguments for none are decisive, and Origen's judgment that "God only knows" who composed the work is sound.

This is what we do know. The writer is a Hellenistic Jewish Christian, and his arguments presuppose that he is writing to others who think as he does, i.e., to a Hellenistic Jewish Christian community. Since Clement of Rome knows and quotes the text within what could only have been a few years of its writing, that community may well have been in Rome. This view is supported by the greetings from 'those who have come from Italy' in Heb 13:24.

The primary purpose of the Letter to the Hebrews is to exhort Christians to persevere in the face of persecution. The central thought of the entire Epistle is the doctrine of the Person of Christ and his role as mediator between God and humanity.

The epistle opens with an exaltation of Jesus as "the radiance of God's glory, the express image of his being, and upholding all things by his powerful word."[1:3] The epistle presents Jesus with the titles "pioneer" or "forerunner," "Son" and "Son of God," "priest" and "high priest." It has been described as an "intricate" New Testament book. The epistle casts Jesus as both exalted Son and high priest, a unique dual Christology.

One of the favorite sections of Hebrews is chapter 11. This chapter in a way sums up the theme of the book. The Hebrew people of the Old Testament had faith that something better was coming, and now that faith has been fulfilled in the Messiah Jesus. Jesus is the answer that all Hebrews have hoped for in their lives of faith.

Titus

Titus is one of the three epistles known collectively as the pastoral letters (1 Timothy, 2 Timothy, and Titus) - which is to say they are Paul's letters to church leaders. The Apostle Titus was born into idolatry on Crete, though he was of Greek origin. Having believed in Christ through the Apostle Paul, he became Paul's disciple and follower and labored with him greatly in the preaching of the Gospel. He was one of the Seventy Apostles (read in Acts if curious).

The importance of the role and qualifications of leaders (pastors, bishops, elders) should not be understated. Paul realized that if Satan were to defame a leader, he could destroy the whole church.

One of the secular peculiarities of the Epistle to Titus is the inclusion of text which has become known as the Epimenides paradox. According to the World English Bible translation, Titus 1:12-13 reads (in part) "One of them, a prophet of their own, said, 'Cretans are always liars, evil beasts, and idle gluttons.' This testimony is true." The statement by a member of a group that all members are liars is now a famous logic problem. He leaves the character judgment of the people on Crete up to their own prophet.

1 Timothy, 2 Timothy

I love First and Second Timothy. Paul has a warmth that is encouraging while at the same time the strength to still exhort his young protege. Imagine being willing to sacrifice all for the gospel! Imagine being his protege and how challenging that must be for you! These two epistles include:

A powerful doxology ("Now to the King eternal, immortal, invisible ...")

Assurance of God's saving love ("who wants all men to be saved...")
Christ as the one Mediator

Guidelines for selecting church leaders

Strong exhortations to flee ungodliness for righteousness, faith, love, and peace

A declaration of faith in God's keeping power

A call to endure hardship

A warning to handle God's word as careful workmen

Advice in gently instructing opponents

A revelation of all Scripture as "God-breathed"

But my mind keeps returning to Paul's last words:

"I have fought the good fight, I have finished the race, I have kept the faith. Now there is in store for me the crown of righteousness ...." (2 Timothy 4:7-8)

Acts

Background
The word "Acts" denoted a recognized genre in the ancient world, "characterizing books that described great deeds of people or of cities." There are several such books in the New Testament apocrypha (outside our Biblical canon), including the Acts of Thomas, the Acts of Andrew, and the Acts of John.

Modern scholars assign a wide range of genres to the Acts of the Apostles, including biography, novel and history. Most, however, interpret the genre as epic stories of early Christian miracles and conversions. Others have also suggested that the book of Acts may have been written as a legal document written in defense of Paul of Tarsus, for his trial in front of the Emperor in Rome, an event mentioned in the Book of Acts itself. Obviously the epic stories are testimonies to us today - we read how God continued to work great things through the ministry of the apostles even after Jesus ascended into heaven.

Acts 1-8
The book opens with Jesus' ascension into heaven - thus leaving the disciples with the question: "now what?" The "now what" of course begins with the gift of the Holy Spirit in Ch.2. Without the Holy Spirit the early church is left without vision, future, and power. Peter also challenges the others to replace Judas (who abandoned his responsibility as disciple by taking his own life.

Acts 1:20b-26 - "'May another take his place of leadership.'Therefore it is necessary to choose one of the men who have been with us the whole time the Lord Jesus went in and out among us, beginning from John's baptism to the time when Jesus was taken up from us. For one of these must become a witness with us of his resurrection." So they proposed two men: Joseph called Barsabbas (also known as Justus) and Matthias. Then they prayed, "Lord, you know everyone's heart. Show us which of these two you have chosen to take over this apostolic ministry, which Judas left to go where he belongs." Then they cast lots, and the lot fell to Matthias; so he was added to the eleven apostles.

Of course the humor begins with their method of choosing - praying and gambling (never thought those two words would be linked in the Bible). The theological significance really isn't in the method - it's in the requirements...this man needs to be a witness of Jesus' life. All of us who call Christ Lord and Savior are his followers, but to be one of the 12 apostles you need someone who saw Jesus' Baptism, saw his miracles, saw his crucifixion, and of course saw the resurrected Christ. Christianity is ultimately about the eyewitness accounts of what Jesus did for us! We too put our trust in the facts of Jesus' accomplishments. Today it seems like everyone has invented their own religious philosophy - Peter is testifying to the eyewitness accounts of what Jesus actually did. The facts are always more important than opinions.

Acts Ch.2 is no less hilarious. The Holy Spirit comes, the disciples are speaking in languages proclaiming the Gospel so that everyone can hear, and the only explanation some can give is that they must be really, really drunk! Wow, the presence of God can be really confusing for some. But it is certainly this event...the point where God lets the disciples know that through Him all things are possible. Check out some of the other events:

Acts 2:41 - 3,000 baptized in one day

Acts 3:1-10 - Crippled beggars are jumping and running and dancing around.

Acts 4:31 - Prayers so intense that the ground around them was shaken.

Acts 5 - The unfaithful drop dead in an instant (v.1-11) yet many others are healed of diseases and demons (v.12-16).

Acts 6-7 - The amazing fact that even when persecution came (the stoning of Stephen) God still found a way to grow, encourage, and strengthen his people.

Acts 8:26-40 - Stories of conversion (Baptism of the Ethiopian Eunuch) that inspired the whole church.

Summary
In summation, the first 8 chapters of Acts are all about God building His Church - despite our weaknesses, our fears, and our failures - God will use us! What is possible in the church today? What do we think is impossible? With God all things are possible.

Acts 9-16
This section of Acts introduces to the ministry of Paul, beginning with his conversion in chapter 9. Acts 9:1 - "Meanwhile, Saul (Paul) was still breathing out murderous threats against the Lord's disciples." Now that's some bad breath! Breathing murder - inhale, exhale. How amazing that God was able to use his Road to Damascus event to change everything. The murderer becomes the apostle. The enemy becomes the friend. The persecutor becomes the persecuted.

This section also introduces powerful themes - for example, is faith in Jesus Christ enough to save you? To say it another way - how Jewish do people need to become before they can become a Christian? Circumcision. Teaching the Law. Cultural taboos. These were all critical to the Gospel. Peter answers these claims pretty powerfully in Acts 10 with the family of Cornelius - faith in Christ alone is all you need to be saved. That doesn't mean that the church always agrees (Acts 11:1-17) but over time the Gospel always seems to prevail (Acts 11:18).

Another funny circumstance (if not gross) surrounds the events of Herod's death (Acts 12:19b-23). Conceited Herod thinks he's the king of the Jews, a god perhaps - that didn't last long.

Acts 17-28
The last amazing chapters of Acts have to be read to be understood. We follow Paul all the way to the foot of Caesar. Paul seems to find a way to preach the Gospel even while in prison - God seems to find a way to miraculously keep him alive and well. Although there is little written about some of Paul's dear friends and fellow missionaries (ex: Priscilla, Aquila, and Apollos in Acts 18:18-28), you can't help but fall in love with them. It is faithful Christian people like them that kept the faith during the worst of times. They didn't hide when the going got tough...they preached it all the more!

One event that even amazed me as a kid - Paul's shipwreck (Acts 27:13-44). Our God even uses storms and shipwrecks to get you exactly where He needs you to be!

As you read the Book of Acts, know that our God is just as intentional and powerful today! Who knows what plans He might have for us at Hosanna!

The Gospel of Luke

We'll be reading through the Gospel of Luke for the next 3 weeks - starting with ch.1-8 this week.

The Gospel According to Luke is the third and longest of the four canonical Gospels. This synoptic gospel is an account of the life and ministry of Jesus of Nazareth. It details his story from the events of his birth to his Ascension. The author is traditionally identified as Luke the Evangelist who also wrote the book of Acts.
Certain popular stories, such as the Prodigal Son and the Good Samaritan, are found only in this gospel. This gospel also has a special emphasis on prayer, the activity of the Holy Spirit, and joyfulness.

According to the preface the purpose of Luke is to write a historical account, while bringing out the theological significance of the history. The author portrays Christianity as divine, respectable, law-abiding, and international. Although Luke himself was not one of the 12 Disciples, he did travel with Paul during some missionary journeys, and most believe Luke's historical account was a compilation of many stories from many of the people who followed Jesus (interviewing the men and women that traveled with Jesus).

Like Mark (but unlike Matthew), the intended audience is Gentile, and it assures readers that Christianity is an international religion, not an exclusively Jewish sect. Luke portrays his subject in a positive light regarding Roman authorities. For example, the Jewish leaders seem to be at fault for Jesus' crucifixion rather than Pontius Pilate (who found no wrong in him).

The Gospel is addressed to the author's patron, Theophilus, which in Greek simply means "friend of God" and may not be a name but a generic term for a Christian. The Gospel is clearly directed at Christians, or at those who already knew about Early Christianity, rather than a general audience, since the ascription goes on to state that the Gospel was written "so that you may know the certainty of the things you have been taught".

This Gospel also raises up Jesus' love for the oppressed. Women, children, and outcasts (gentiles, people with illness, etc.) are shown special love and attention, and they are also commended for having great faith.

Gospel of Luke: What is the Significance?

The Gospel of Luke presents many important facts and significant lessons about Jesus Christ. First, the Gospel clearly establishes that Jesus Christ is the Messiah that was prophesized throughout the Old Testament. Second, it proves that Jesus is the Son of God as He claims. Third, it confirms that Jesus has complete authority over everything in the world, including overcoming evil (Lk 4:12, 35, 9:38, 11:14), controlling nature (Lk 8:22-25, 9:12-17, 5:4-11), overcoming death (Lk 8:41-42, 7:11-15), healing people (Lk 5:12-13, 7:1-10, 4:38-35, 5:18-25, 6:6-10, 18:35-43), the power to forgive sins (Lk 5:24, 7:48), the power to bless people (Lk 6:20-22), and the authority to give people eternal life in heaven (Lk 23:43).

Jesus displayed the miracle of overcoming death through His own resurrection after being crucified on a Roman cross. The Gospel of Luke provides a first hand account of the events of Christ's life from the Apostles and other witnesses. The Gospel has absolutely survived the historical, geographical and archaeological scrutiny of the last 2,000 years.

Of course, a summary of Luke's Gospel can only provide highlights to the actual text and cannot replace it. To everyone at Hosanna, you are encouraged to read the Gospel of Luke to learn more about Jesus Christ and the work that He can do in your life!

1 Thessalonians, 2 Thessalonians

An Exegetical Look at 1 Thessalonians 5:22

Lutheran Christians value Scripture and therefore use it as a guide for daily life. But what happens when our translation reads too much interpretation into the original Biblical text? What happens when we choose the translation that meets our desired result? This emphasizes the need for careful and thoughtful attention to those features of any biblical text before using that text as the basis for doctrine or ethical positions, or in developing personal applications of a passage. One simple example of how faulty translation, combined with uncritical use of that translation within a certain cultural and historical context, can lead to serious misapplication of a passage of Scripture can be seen in 1 Thessalonians 5:22.

(transliteration of the Greek: apo pantos eidous ponèrou apechesthe)

In the NRSV, the verse is translated: "abstain from every form of evil." A literal translation of the Greek might be: "from every form of evil be abstaining."
However, in the KJV, the translation most widely used in the English-speaking world until the mid 20th-century, the verse is translated: "abstain from every appearance of evil."

The differences in translation center around the meaning of the Greek term eidos. This word only occurs five times in the Greek New Testament, although it is a frequent term in the Greek translation of the Old Testament (the Septuagint), occurring there 58 times. According to Bauer, Ardt, and Gingrich (A Greek-English Lexicon of the New Testament), this term has two main meanings:

1) the external or outward appearance, form, figure, shape. It occurs with this meaning in Luke 3:22 ("in bodily form"), 9:29 ("the appearance of his face"), and John 5:37 ("you have never heard his voice or seen his form"). Similarly, it can also mean sight or seeing, as in 2 Corinthians 5:7 ("we walk by faith, not by sight").

2) form, kind. This is not the usual meaning of the term in most of the Septuagint. However, it does occur with this meaning in classical Greek, as well as in some of the apocryphal writings (for example, Sirach 23:16: "two kinds of individuals multiply sins, and a third incurs wrath . . ."). Bauer lists this meaning for 1 Thessalonians 5:22: "from every kind of evil."

It is easy to see why the KJV translators, and many of the older translations into Dutch, English, French and German, used a term equivalent to "appearance" to translate eidos since that was the most common meaning in most of the biblical texts. However, as anyone who works with languages knows, the most used meaning of any term in a language does not dictate that it must always mean that. In most languages, it is immediate context and particular usage that determines meaning, not frequency or even lexical definitions.

This verse occurs in the conclusion of Paul’s letter to the Church at Thessalonica. Paul has already concluded his teachings about the Second Coming that had concerned the church, and is now drawing the writing to a close with both final exhortations (5:12-22) and a concluding blessing (5:23-24) before the salutations (5:25-28).

The final exhortations connect "hold fast to that which is good" with the appeals "do not quench the Spirit" and "do not despise the words of prophets." Again, the emphasis falls on actions that are a response of Christian living in a context that presents opportunities both to "repay evil for evil" and to "do the good." It is here that the contrast to "hold fast to what is good" is expressed as "abstain from every [form] of evil." In the context of this passage, "evil" has not been presented as some abstraction that could be characterized as "the appearance of evil." Within the larger context of the letter, evil has been given very concrete expression, as the command "abstain from fornication" (4:3; porneias, porneias, illicit sexual activity).

The appeal to the Thessalonians is not to avoid or abstain from that which might appear to be evil, but to avoid those things that are clearly evil, such as illicit sexual activity or responding to evil actions with evil action in return. In every case, those things are contrasted with the proper Christian response, purity or "holiness" (4:7) and doing "that which is good." This suggests that the translation "abstain from every kind of evil" is far preferable to "abstain from every appearance of evil." Paul calls the Thessalonians to a holy lifestyle that would avoid things that were clearly evil, like illicit sexual activity or responding to people with a retaliatory "evil for evil." In contrast, he also calls them to love one another, to be patient with each others, and to do the things that are good as God’s will for them as his "set-apart" people.

None of this suggests the older translation, that Christians should "avoid the appearance of evil" as if we were building a fence around the New Testament commandments like the Jews did with the Talmud. That would result, as it did in some strands of Judaism, in multiplying rules and commandments to infinite numbers in order to define precisely what "appearance" might mean in any particular situation. That would be a solid basis for the worst aspects of legalism.

The older translation "appearance" in 1 Thessalonians 5:22 led to unfortunate applications in some modern contexts. For example, the American holiness movement of the nineteenth century was concerned about holiness in everyday living, which led to an emphasis on personal ethics. That was a perfectly acceptable consequence of "holiness of heart and life," which was the hallmark of the Wesleyan revivals and emphasis on practical living.

Yet, in some quarters it moved into excessive legalism. In some contexts, this verse was used as a standard by which to judge the actions of others, as well as to set personal ethics in terms of external appearance or personal opinion. The idea was that if something could in some way be associated with something else that was evil, then that thing or action itself was evil because it had the appearance of evil. It was evil by association!

In many cases there was total sincerity on the part of those who applied the test of the "the appearance of evil." There was genuine concern for living a holy life and for avoiding even the appearance of participating in something that was evil, or that could be seen by others as evil. But misunderstanding biblical guidelines can lead to very negative results. In all too many cases, this led to a judgmental spirit toward others. It also led to a sense of insecurity and fear on the part of Christians who were constantly worried about whether their actions could be perceived by others as "evil" or sinful. In this sense, "the appearance of evil" talks about evil that has not happened or is not really evil at all but only seems evil in someone’s eyes! It feeds suspicion. It feeds all the darkness inside us that loves to judge people. It accuses brothers and sisters in the Lord that have done nothing wrong but create an appearance of evil in someone else's eyes! It destroys fellowship and trust. It fosters gossip and talking behind someone's back. It serves to create discord in community and undermines the love that should mark Christians fellowship, the very things that Paul was trying to avoid in his exhortations in 1 Thessalonians!

Given the fact that Jesus Himself spent time with tax-collectors and prostitutes, He would not have passed the test of the appearance of evil! In fact, the self-righteous Pharisees of his day took him to task at this very point. They constantly accused him of "guilt by association," that he was sinning because the associated with sinners and did not take pains to avoid the appearance of impropriety by avoiding sinners and disreputable places and events. Yet Jesus certainly passed the test of avoiding "every kind of evil," at the same time that he met sinners in their own world in order to call them to transformation.

Conclusion - Scripture interprets Scripture! This is why the teaching of Law/Gospel is so important. The work of Christ becomes the central doctrine that all other doctrines are filtered through. Another point - differences in interpretation are precisely the reason we have Christian community...we can ask each other how we read a particular passage. As you read
1 & 2 Thessalonians, ask a brother or sister in Christ how they read it.

Colossians and Philemon

Philemon

This picture is a fragment from an early papyrus of the book of Philemon. Notice the beautiful characters - helps me feel the connection between our Bibles and those read by the apostles themselves.

Paul, who is apparently in prison (probably in either Rome or Ephesus), writes to a fellow Christian named Philemon. As a slave-owner he would have been wealthy by the standards of the early church and this explains why his house was large enough to accommodate church meetings (v. 2).

Paul writes on behalf of Onesimus, Philemon's slave. Beyond that, it is not self-evident as to what has transpired. Onesimus is described as having been "separated" from Philemon, once having been "useless" to him (a pun on Onesimus's name, which means "useful"), and having done him wrong.

The dominant scholarly consensus is that Onesimus is a runaway slave who became a Christian believer. Paul now sends him back to face his aggrieved master, and strives in his letter to effect reconciliation between these two Christians.

Here is where the Christian life must match with our belief. Will Philemon receive Onesimus as a brother or a slave? How will he treat him? Paul believes that faith makes a difference and that people can change. If Onesimus is willing to go back and meet his former slave master, then apparently he believes in forgiveness too. Wow, what a book! No chapters - a one-pager. You can probably read it in 2 minutes, but the impact is eternal.

Colossians

Colosse is in the region of the seven churches of Revelation Ch.1-3. Members of the congregation at Colosse had incorporated pagan elements into their practice, including worship of elemental spirits. The Epistle to the Colossians declares Christ's supremacy over the entire created universe and exhorts Christians to lead godly lives. The letter consists of two parts: first a doctrinal section, then a second regarding conduct. In both sections, false teachers who have been spreading error in the congregation are opposed.

In its doctrinal sections, Colossians explains that there can be no need to worship anyone or anything but Christ because Christ is supreme over all creation. All things were created through him and for him, and the universe is sustained by him. God had chosen for his complete being to dwell in Christ. The "cosmic powers" revered by the false teachers had been "discarded" and "led captive" at Christ's death. Christ is the master of all angelic forces and the head of the church. Christ is the only mediator between God and humanity, the unique agent of cosmic reconciliation.

The doctrinal part comprises the first two chapters. Its main theme is developed in chapter 2, with a warning against being drawn away from Him in whom dwelt all the fullness of the deity (2:9), and who was the head of all spiritual powers. Christ was the head of the body of which they were members; and if they were truly united to him, what more did they need?

Colossians praises the spiritual growth of the recipients because of their love for all the set-apart ones in Christ (1:4 & 8). It calls them to grow in wisdom and knowledge that their love might be principled love and not sentimentality (1:9-11). "Christ in you is your hope of glory!" (1:27)

Colossians is often categorized as one of the so-called "prison epistles" that include Ephesians, Colossians, Philippians, and Philemon. Colossians has some close parallels with the letter to Philemon—names of some of the same people (e.g., Timothy, Aristarchus, Archippus, Mark, Epaphras, Luke, Onesimus, and Demas) appear in both epistles.

Since Paul wrote these letters from prison, the theme of God’s faithfulness in the midst of trial and persecution occurs often.