Regarding the Council of Jerusalem

James was not governed by logical or theoretical considerations, but only by the different needs of the Gentile Christians in their peculiar situation at that time.  On the one hand, they were surrounded by their pagan connections and, on the other, they found themselves in the same Christian congregations with Jewish members.  Here were idol feasts, where they might both contaminate themselves and greatly hurt others.  Here was fornication, which was nothing to pagans and liable still to seem to be nothing to pagan converts.  Here was the matter of blood in meat or otherwise, which was nothing to them, nothing in fact – and yet, still horrible to their Jewish brethren.  The one safe course to follow was to avoid these things.

From: The Interpretation of the Acts of the Apostles by R. C. H. Lenski (Columbus: The Wartburg Press, 1934), p. 617.  Comment on Acts 15.20.

R. C. H. Lenski (1864-1936) was a conservative Lutheran New Testament scholar, educator, and voluminous author.

 

Gratuitous Grace

How “gratuitously” is to be understood is shown by the dative of means: “by His grace.”  This is not only a gift, it is one that is wholly undeserved.  Grace, one of the most blessed Scripture concepts, is the undeserved favor of God.  Sinners deserve the verdict “guilty,” the verdict “acquitted” is possible only as one that is wholly undeserved, the voice, not of mere justice, but of pure, abounding, astounding grace.  Distinguish “grace” from “mercy,” the latter is the divine pity.  Grace connotes guilt; mercy connotes misery, the consequence of sin and guilt.  Grace is, thus, always first, mercy second, and the two should not be reversed.  Grace, and not mercy, pardons; mercy, and not grace, binds up, heals, comforts, restores.  “Grace” is the proper word in this connection.  It is the inner motive that moves God to acquit.

From: The Interpretation of St. Paul’s Epistle to the Romans by R. C. H. Lenski (Columbus: The Wartburg Press, 1945), p. 251.  Originally published in 1931.  Comment on Romans 3:24.

R. C. H. Lenski (1864-1936) was a Lutheran minister and New Testament scholar.  He pastored churches in Maryland and Ohio before spending most of his career teaching both New Testament and systematic theology at the Lutheran theological seminary associated with Capital University in Columbus, Ohio (1911-1935).  He is best remembered today for his New Testament commentaries, which remain in print.

 

On the Apostle Philip

Philip cometh and telleth Andrew: Andrew cometh, and Philip, and they tell Jesus.  Commentators (Meyer, Stellhorn, etc.) describe Philip as timid and diffident, but that seems to be done merely to explain his action here in coming and telling Andrew.  The text makes no explanation.  Philip and Andrew were from the same town and are repeatedly mentioned together.  There was reason for some hesitation on the part of Philip, for Christ had instructed His apostles not to go in the way of the Gentiles (Matthew 10:5), and had declared, concerning Himself, that He was sent only to the lost sheep of the house of Israel (Matthew 16:24).  Yet, He had heard the petition of the woman of Canaan and had declared that many from the east and the west would come and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven (Matthew 8:11).  So, the two tell Jesus.

From: The Eisenach Gospel Selections Made Ready for Pulpit Work by R. C. H. Lenski; 2 volumes (Columbus: Lutheran Book Concern, 1910), 1:579.  Comment on John 12:20-26.

R. C. H. Lenski (1864-1936) was Lutheran scholar, educator, and author.  His New Testament commentaries, originally published mainly in the 1920s and 1930s, are still highly regarded today.