Were Joseph and Mary engaged or married when Joseph learned of Mary’s pregnancy?

James F. Pope

Your question illustrates the need to bridge the culture gap of marriage customs and laws that existed in biblical days. 

A marriage established by commitment 

In our society today, we are familiar with relationships that progress from friendship to dating to engagement to marriage. Because we are used to this sequence of events, we might think that people in biblical times followed the same pattern. That was not the case. 

“Betrothal,” as the term appears in some Bible translations, was not the engagement of our day and age. Betrothal in biblical days was the time when the bride and groom, or their representatives, signed papers to commit themselves to each other and to establish the beginning of their marriage. From that point on, the man and woman were legally married, but they did not have the right to live together as husband and wife or have sexual relations with one another. They lived separately for a time until the wedding celebration took place. Then, the man and woman lived together as husband and wife. Jesus’ parable of the ten virgins (Matthew 25:1-13) illustrates the interval of time between the beginning of a marriage and the wedding celebration. 

When Joseph learned that Mary was pregnant (Matthew 1:18,19), the couple was between the time when they had established their marriage and before any wedding celebration was going to take place. They were legally married. Only death or divorce (Deuteronomy 22:22-29) could break the bond they had established, and divorce was on Joseph’s mind. 

A marriage rooted in love 

Joseph is the forgotten man in the account of Jesus’ birth. In the Bible, Mary receives appropriate attention as the one whom God graciously chose to be the one to give birth to the Son of God (Luke 1:30-33). But what about Joseph?  

We first come across Joseph in the family tree of Jesus’ human ancestry found in Matthew 1:16. We learn that Joseph came from royal lineage, but we know little else about him. We are aware of what Joseph was thinking when he realized Mary was pregnant: “Because Joseph her husband was faithful to the law, and yet did not want to expose her to public disgrace, he had in mind to divorce her quietly” (Matthew 1:19).  

Mary’s miraculous conception by the Holy Spirit put Joseph in a challenging situation. Without knowing about the Holy Spirit’s work in Mary, Joseph could only conclude that Mary had been unfaithful to him. If Joseph had wanted to press the issue, the results could have been disastrous for Mary and the unborn child in her womb, the Messiah (Deuteronomy 22:23,24). Love for God and love for Mary led Joseph to pursue a different course of action—a divorce that was intended to shelter Mary from public shame. 

God thwarted that plan by directing an angel to inform Joseph in a dream that Mary’s pregnancy was the result of the Holy Spirit’s work. We see Joseph’s love for God in his next waking moments: “When Joseph woke up, he did what the angel of the Lord had commanded him and took Mary home as his wife” (Matthew 1:24). The last words of that verse demonstrate that Joseph and Mary were legally married at this time. 

Joseph was a man who displayed the kind of love that reflected the love of his foster son and Savior: “Husbands, love your wives, just as Christ loved the church and gave himself up for her” (Ephesians 5:25). Joseph and Mary’s marriage was established by commitment and rooted in love. 

Contributing editor James Pope, professor at Martin Luther College, New Ulm, Minnesota, is a member at St. John, New Ulm.

James Pope also answers questions online at wels.net/questions. Submit your questions there or to [email protected].

Author: James F. Pope
Volume 105, Number 12
Issue: December 2018

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us

Recently my church changed the words of the Lord’s Prayer from trespass to sin. Why was this change made? I believe that only God or a called servant can forgive sin.  

James F. Pope

Christians have long prayed the Lord’s Prayer. Changes to the wording can lead us to think more about the content of what we are praying. Your question does just that. 

Committing sins and trespasses 

On the two occasions when the Bible records the Lord speaking the prayer that is named after him, Jesus used different words to describe the violation of God’s holy will. That variety is not surprising, as the Bible employs different terms as well, such as “sin,” “debt,” “transgression,” and “trespass.”  

In the Lord’s Prayer we find in Matthew’s gospel, Jesus used the word debt (Matthew 6:12). In the Lord’s Prayer we find in Luke’s gospel, Jesus used the words sin and debt (see the footnote for Luke 11:4). There is a Greek word for trespass, but that word does not occur in either account. 

So, how did we come to speak, “Forgive us our trespasses, as we forgive those who trespass against us”? We can thank the Anglican Church for that. For hundreds of years, the version of the Lord’s Prayer in the Book of Common Prayer focused attention on forgiving “trespasses.” When the time came for German Lutherans in our country to begin utilizing English liturgical materials, they adopted the version of the Lord’s Prayer from the Book of Common Prayer. Tradition has led many Lutherans in the United States to continue using that version. 

Whether we use sin or trespass, we are acknowledging that we have acted contrary to God’s holy will and seek his forgiveness. If your congregation recently began using the “contemporary Lord’s Prayer,” which substitutes sins for trespasses, it is not doing anything wrong.  

Forgiving sins and trespasses 

When you and I pray the Lord’s Prayer, we state that we are on the receiving end and the giving end of the forgiveness of sins. We ask God to forgive our sins or trespasses as we forgive those who sin or trespass against us. Declaring the message of forgiveness is not limited to pastors. In the Lord’s Prayer, we speak of “forgiving those who sin against us.” Elsewhere in the Bible, that is what God tells us to do: “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you” (Ephesians 4:32). “Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you” (Colossians 3:13). Forgiveness of sins is our precious gift from God. Forgiving the sins of others is our responsibility from God. 

In the verses after Matthew’s account of the Lord’s Prayer, Jesus emphasized the importance of forgiving others: “For if you forgive other people when they sin against you, your heavenly Father will also forgive you. But if you do not forgive others their sins, your Father will not forgive your sins” (Matthew 6:14,15). Forgiving other people when they sin against us is not optional; it is necessary. 

For years, Christians have prayed the Lord’s Prayer. From church sanctuaries to kitchens, from hospital rooms to war zones, from deathbeds to wedding services, Christians have rendered the original Greek language of the Lord’s Prayer into their own language. Our Father hears and answers them all. 

Contributing editor James Pope, professor at Martin Luther College, New Ulm, Minnesota, is a member at St. John, New Ulm.

James Pope also answers questions online at wels.net/questions. Submit your questions there or to [email protected].

Author: James F. Pope
Volume 105, Number 10
Issue: October 2018

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us

My godson was baptized 20 years ago in an Evangelical Lutheran Church in America church. He has been very involved in his college campus ministry and has decided to be baptized again. What reason would this campus ministry be giving him to be baptized again, and is there spiritual damage they are causing by doing this? He felt that his infant baptism was his parents choosing a faith for him as a child, and this baptism is his choosing the faith he would have. 

James F. Pope

Your godson’s situation illustrates the need to clarify several important points about Baptism.  

Infant baptism 

The Bible provides three compelling reasons for baptizing infants:  

(1) Children are part of “all nations” (Matthew 28:19), the object of the church’s “baptizing” and “teaching.” “Nations” consist of people of all ages, including infants. Consider that it was the practice of the apostles to baptize households.   

(2) Because children are sinful from birth (Psalm 51:5; John 3:5,6), they need the forgiveness of sins. Peter encouraged, “Be baptized . . . for the forgiveness of your sins” (Acts 2:38). The water and Word of God bestows forgiveness and remains valid for children as well as adults.  

(3) We baptize children and infants because Scripture tells us they can believe (Matthew 18:6; Luke 18:15-17; 2 Timothy 3:15). They can believe because God is the one who creates faith in people through the gospel (Hebrews 12:2; Romans 10:17).  

In carrying out infant baptism, your godson’s parents did the right thing. 

Baptism into the holy Christian church 

A second important point about Baptism is the meaning and significance of your godson’s infant baptism. While his baptism took place in a Lutheran church, the result of that action went far beyond denominational lines. Baptism works forgiveness of sins and gives eternal salvation just as God promises. Therefore, it brings people into the holy Christian church. 

This is why there is no need for a rebaptism if a person changes church membership and affiliates with another Christian church: A valid Baptism establishes membership in the church that supersedes membership in any earthly church. The blessing of forgiveness in Baptism stands on God’s promise. 

Baptism as act of God 

Finally, your godson’s desire to be re-baptized to “choose his own faith” reflects another misunderstanding of Baptism. Some churches turn Baptism into a human work. It becomes an act associated with a person’s decision to follow Christ. It then amounts to a person’s confession of faith. 

That is not what the Bible teaches about Baptism. Scripture explains that Baptism is an act of God. In Baptism, people do not do anything for God; God does something for them. The Holy Spirit works through Baptism to change hearts by connecting them to Jesus Christ in saving faith. Scripture teaches that, in Baptism, people are on the receiving end of God’s powerful work and promise.  

So, is there harm in being baptized again? The spiritual harm of another baptism—as in the circumstances you described—is that the person’s actions can amount to a rejection of what the Bible teaches about the power of God in baptism and a denial of God as the creator of saving faith. You will know whether or not those are the thoughts of your godson only by asking him.  

As one of his sponsors, do what you can to remind your godson of what God has already done for him in his infant baptism and continue to remember him in your prayers.

Contributing editor James Pope, professor at Martin Luther College, New Ulm, Minnesota, is a member at St. John, New Ulm.

James Pope also answers questions online at wels.net/questions. Submit your questions there or to [email protected].

Author: James F. Pope
Volume 105, Number 08
Issue: August 2018

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us

Can you please explain Sheol? This came up in a recent Bible study, and I knew nothing about it. How does this differ from our thoughts that a believer dies and goes to heaven?

James F. Pope 

Sheol is the transliteration of a Hebrew word into English. It is a word that can have different meanings based on context. While most Bible translations translate the Hebrew word, some translations simply render the Hebrew as Sheol. So, let’s take a look at a few Bible passages and see how context determines the shading of that word. I’ll include different translations that help explain the meaning.

Sheol—All people

“For in death there is no remembrance of you; in Sheol who will give you praise?” (Psalm 6:5 English Standard Version). The book of Psalms features Hebrew poetry, and the hallmark of that genre is parallelism. In some cases, the first half of a verse is restated in similar terms in the second half of a verse. In Psalm 6:5, death and Sheol are synonyms. In Scripture, Sheol often refers to the state or condition of being dead; a person is no longer physically alive on the earth. This meaning of Sheol does not take into account the eternal judgment occurring at death, which places a person’s soul in heaven or hell. Sheol can simply refer to humanity’s common experience of dying: “Among the dead no one proclaims your name. Who praises you from the grave?” (Psalm 6:5 NIV 2011)

Sheol—Believer

“I will go down to Sheol to my son, mourning” (Genesis 37:35 Christian Standard Bible). With but two exceptions (Enoch and Elijah), all human beings have experienced death. In Genesis chapter 37 we learn that some of Jacob’s sons had convinced him that his favorite son, Joseph, was dead. Heartbroken, Jacob lamented that his grief would be lifelong—lasting until the time when he, like his son, died. Sheol can also refer to the believer’s state or condition of being physically dead and not alive on the earth. “I will continue to mourn until I join my son in the grave” (Genesis 37:35 NIV 2011).

Sheol—Hell

“For a fire is kindled in My anger, and burns to the lowest part of Sheol” (Deuteronomy 32:22 New American Standard Bible). In Deuteronomy chapter 32 Moses spoke to the people of Israel for one of the last times in his life. In his message, he spoke of God’s fiery wrath for those who reject him. It is clear that Sheol can refer to hell, the place of eternal punishment. “For a fire is kindled in My anger, and shall burn to the lowest hell” (Deuteronomy 32:22 New King James Version).

It is context that gives Sheol its various shadings. For the Christian, Sheol can mean only the grave or the condition of being physically dead. Unless the Lord returns visibly to this world during our lifetime, you and I will experience physical death, but that is just the beginning of a never-ending life with God in his presence.

Heaven

Old Testament writers who used the word Sheol also spoke of people enjoying God’s eternal blessings through faith in the promised Messiah. The writers described heaven in different ways: being at God’s right hand (Psalm 16:11), dwelling in the house of the Lord (Psalm 23:6), being with God in glory (Psalm 73:24), having joy (Isaiah 26:19), and enjoying everlasting life (Daniel 12:1-3). Rest assured: When Christians die, their souls go to heaven.

Contributing editor James Pope, professor at Martin Luther College, New Ulm, Minnesota, is a member at St. John, New Ulm.

James Pope also answers questions online at wels.net/questions. Submit your questions there or to [email protected].

Author: James F. Pope
Volume 105, Number 06
Issue: June 2018

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us

Recently there was a news story about a Christian baker who was sued because he would not provide a wedding cake for a gay wedding. Didn’t he miss out on an opportunity to show Christian love and speak truth while still providing a service? Aren’t we supposed to love our neighbor? 

James F. Pope

The United States Supreme Court is likely to rule on this case soon. Even without knowing how the outcome of the court’s decision might affect Christians, Scripture can provide guidance for your questions. 

Business transactions 

Christians do want to “[speak] the truth in love” (Ephesians 4:15) on all occasions. When it comes to marriage, Christians lovingly share the biblical truth that God designed marriage to be the union of one man and one woman (Genesis 2:22-24; Matthew 19:5,6; Romans 7:2). 

What happens to that confession of truth when Christians engage in business transactions with people who define marriage differently? When Christians operate businesses, they interact with and provide services for many different people.  

Christians will want to understand that their transactions with non-Christian churches or individuals are not endorsements of their doctrines or practices. When Christians sell their products to individuals who self-identify with unscriptural practices or ways of living, they are not necessarily approving or sanctioning the actions of their customers. If that were the case, then Christians would need potential customers to fill out an application form so they would not be guilty of doing business with those whose lifestyles or opinions were not Christian.  

But there may come a time when Christians will refuse to be a partner in what is contrary to the will of God or will bring harm to others. A Christian will consider the role of conscience and will want to refrain from sinning against his or her conscience (Romans 14:23). Deciding what to do is not always easy. Christians will wish to choose opportunities to act as disciples of Jesus and to speak the truth in love, but one size does not fit all situations.  

None of my business 

When it comes to your questions, 1 Corinthians 5:12,13 is helpful in providing direction for Christians’ interactions with unbelievers: “What business is it of mine to judge those outside the church? Are you not to judge those inside? God will judge those outside.” Those words come in the context of the apostle Paul’s directing the Christians in Corinth to take action with a church member who was impenitent over an incestuous relationship. The apostle instructed the Corinthians to implement what Jesus said in Matthew chapter 18: “If your brother or sister sins . . .” (vv. 15-18). Church discipline involves those within the church. We have no specific instructions from God on addressing personal sins in the lives of those outside the church. 

Certainly, those words from 1 Corinthians chapter 5 do not mean that we close our eyes and ears to what is going on in the world. What those words mean is that the church does not have the responsibility or divine mandate to discipline people who are not part of the church. 

So, where does this leave us? Yes, we want to love our neighbor, but because there is no manual that spells out in detail how best to live a life of neighborly love, Christians will wrestle with questions like the one you asked. They will seek to arrive at decisions that agree with biblical principles and that do not violate consciences. They will also seek to refrain from judging the motives of fellow Christians who arrive at different decisions. 

Contributing editor James Pope, professor at Martin Luther College, New Ulm, Minnesota, is a member at St. John, New Ulm.

James Pope also answers questions online at wels.net/questions. Submit your questions there or to [email protected].

Author: James F. Pope
Volume 105, Number 04
Issue: April 2018

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us

After the news of the church shooting in Texas last November, a friend asked, “A shooting in church? 27 killed? Women and children? It’s God’s house. Where was he?” How do you answer a question like this? I didn’t know what to say. 

James F. Pope

When a tragic event like that takes place, people can easily question God’s power and love. Others do more than question God; they blame him. Their words can make it seem like God is even more at fault than the perpetrator. You can respond to your friend’s questions by pointing to God’s power, wisdom, and love. 

Unlimited power 

Could God have prevented that church shooting from taking place? Certainly. God can do anything. When Sarah laughed at the Lord’s promise that she would become a mother in her old age, the Lord said, “Is anything too hard for the LORD?” (Genesis 18:14). Years later, the prophet Jeremiah was on the receiving end of a similar question. “Then the word of the LORD came to Jeremiah: ‘I am the LORD, the God of all mankind. Is anything too hard for me?’ ” (Jeremiah 32:26,27). The biblical account of creation reveals God’s unlimited power. With powerful words, God called all things into existence. By his powerful word, the Lord sustains all things (Hebrews 1:3). 

God could have prevented that shooting from taking place. Going back in time, God could have prevented the fall of Adam and Eve—the event to which all sins find their origin. If we back up to eternity, God could have prevented the fall of Satan and the other evil angels. God did not prevent those twin falls from taking place. God does not explain why he allowed those events to take place—nor does he have to. 

Unsearchable wisdom 

Could God have prevented that massacre from taking place? Certainly. But when God allows tragedies and disasters to occur, we need to bow in awe of God’s wisdom. God knows what he is doing, and in the Bible God reminds us how his wisdom far surpasses ours. He assures us: “ ‘For my thoughts are not your thoughts, neither are your ways my ways,’ declares the LORD. ‘As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts’ ” (Isaiah 55:8,9).  

The apostle Paul leads us in a doxology of God’s wisdom in the book of Romans: “Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! ‘Who has known the mind of the Lord? Or who has been his counselor?’ ” (Romans 11:33,34). You and I cannot pretend to know or understand completely God’s ways. What we are happy to know in faith is the love of God.  

Unparalleled love 

Years ago, I read about a man whose son died fighting in the Vietnam War. This man was angry at God and asked a pastor, “Where was God when my son died?” Among other responses, the pastor said, “The same place he was when his own Son died.” In other words, the death of a loved one does not mean that God has withdrawn his love. The sacrificial death of Jesus Christ, God’s Son, displays a love that is unparalleled in human history (1 John 4:9,10).  

While these thoughts may not answer every question of your friend, perhaps they can address some. 

Contributing editor James Pope, professor at Martin Luther College, New Ulm, Minnesota, is a member at St. John, New Ulm.

James Pope also answers questions online at wels.net/questions. Submit your questions there or to [email protected].

Author: James F. Pope
Volume 105, Number 02
Issue: February 2018

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us

“Why do Christian parents lie to their children about Santa Claus and other mythical figures?” 

James F. Pope

I fear your question is going to drive people into two camps: some who agree with you and others who do not appreciate your characterization of them. I aim to address both groups.  

Fact behind fiction 

Make-believe characters and fictional personages are commonplace in children’s literature. “Once upon a time” often leads to imaginary people like Jack of beanstalk fame, Cinderella, and Little Red Riding Hood. The Christmas season has would-be characters like the Grinch; Frosty the Snowman; Rudolph the Red-Nosed Reindeer; and, of course, Santa Claus. 

While the chubby man in the red suit is fictional, there is some factual basis for “Jolly Old Saint Nicholas.” Some three hundred years after Jesus’ birth, a baby by the name of Nicholas was born in present-day Turkey. Nicholas grew to become a monk and then a bishop in the Eastern Church. Stories developed about the red-robed bishop who protected children and gave gifts to the poorest of them. After he died on Dec. 6, A.D. 343, people began honoring Nicholas on the anniversary of his death with gift giving.  

It appears we can credit Dutch immigrants to the United States for bringing traditions of Sint Nikolaas or Sinterklaas with them. Over time in our country, Sinterklaas morphed into Santa Claus, and the day associated with him changed from Dec. 6 to Dec. 24/25.  

So, while the fellow from the North Pole is make-believe, the man from Turkey is real. Children need to learn the difference. So do Christian parents. 

The gift above all gifts 

Where does this leave us with your question? Ideally, Christian parents are teaching their children: “Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows” (James 1:17). Whether it is Christmas, a birthday, or any day gifts are given, Christian parents want to teach their children that God is behind every “good and perfect gift.” Ideally, at Christmas, Christian parents are teaching their children to give thanks to God for his “indescribable gift” (2 Corinthians 9:15)—his gift of a Savior in Bethlehem. 

I think you would agree with me that, with or without Santa Claus in the picture, Christian parents can easily distract their children from the real meaning of Christmas. They can lead their children to think that Christmas is all about presents under a tree instead of God’s gift in a manger. 

Christian parents who teach their children biblical truths and engage in Christmas cultural practices can open themselves up for criticism. I, for one, do not want to judge their motives or characterize them as liars. I do not know how they handle other make-believe characters and fictional personages that fill children’s literature. I do not know what kind of playful interactions they have with their children.   

A suggestion that might retain a cultural practice and remove distractions from the Christmas celebration is to move the traditions associated with St. Nicholas back to his day on the calendar: Dec. 6. If we separated our gift giving from Christmas, there could be less interference with the celebration of God’s “indescribable gift” of grace. 

But that’s unlikely. Instead Christian parents will need to keep pointing their children to the Gift above all gifts in December and throughout the year. 

Contributing editor James Pope, professor at Martin Luther College, New Ulm, Minnesota, is a member at St. John, New Ulm.

James Pope also answers questions online at wels.net/questions. Submit your questions there or to [email protected].

Author: James F. Pope
Volume 104, Number 12
Issue: December 2017

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us

Why was Martin Luther against so many of the books that are in the Roman Catholic Bible and some that remain in ours also? Also, why did the Protestant Bible throw away so many books, ones it had before the Reformation? 

James F. Pope

Sola Scriptura (Scripture alone) is one of the great Reformation emphases. The term underscores the truth that Scripture alone is the source and foundation of our faith. Since that is the case, it is important to understand what constitutes “Scripture.” Your questions help sharpen that understanding by addressing some misconceptions. 

Opinions of Martin Luther 

Like other theologians before and after him, Martin Luther had opinions of certain biblical books. His views on the book of James, for example, are well-known. To Luther, the book of James seemed to support the idea that people contributed to their salvation by their good works. However, a careful look at the context of the book of James reveals that the author is reminding Christians that good works flow from saving faith. Still, Luther had concerns about the book of James, as well as the books of Hebrews, Jude, and Revelation. 

So how do we regard these concerns and thoughts of Luther? We recognize them as his opinions. While we thank God for giving Luther many insights into God’s Word, Luther is not the foundation of our faith. Jesus Christ is. Luther’s writings are not the foundation of our faith. The Bible is. Sola Scriptura. We can disagree with Luther when it comes to something like his views on the book of James. There is no disagreeing, however, with Jesus Christ, and he is at the forefront of the answer to your second question. 

A pronouncement by Jesus Christ 

Your second question refers to the Apocrypha—the seven additional books that are in Roman Catholic Bibles. There is a faulty starting point with the question though, thinking that all followers of God have always recognized the apocryphal books as being divinely inspired. That is not the case. The apocryphal books were never included in the Hebrew Bibles of God’s Old Testament people. The Jews listed the Old Testament books in three categories: the law, the prophets, and the writings. The apocryphal books were not included in any of those categories. 

Jesus himself testified to that during his earthly ministry. When the risen Lord appeared to his frightened disciples on Easter Sunday evening, he explained that his suffering, death, and resurrection were all fulfillments of Old Testament prophecy. He told them: “Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms” (Luke 24:44). (The psalms are prominent among the “writings.”) Jesus pronounced the Hebrew Bible—without the Apocrypha—to be the authoritative Word of God.  

So, it is really not a case of the Protestant Bible throwing away books it had before the Reformation. When it comes to the Apocrypha, it is a matter of the Roman Catholic Church adding those books to its version of the Bible. And, incidentally, Rome officially did that in 1546, three years after Luther’s death. 

Finally, you might be interested to know that Martin Luther included the Apocrypha in the German Bible he produced. His preface said the Apocrypha was not inspired but was useful for reading. That was another way of indicating “Scripture alone.”  

Contributing editor James Pope, professor at Martin Luther College, New Ulm, Minnesota, is a member at St. John, New Ulm.

James Pope also answers questions online at wels.net/questions. Submit your questions there or to [email protected].

Author: James F. Pope
Volume 104, Number 10
Issue: October 2017

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us

Should a Christian support the death penalty?

James F. Pope

Public opinion polls indicate that, although the numbers are declining, the majority of Americans still support the death penalty. “What about Christians?” you ask. “What are they to think of the government taking the life of a human being?” God’s Word addresses that subject and sheds light on the question.

Protection of life

The protection of human life in the Fifth Commandment (Exodus 20:13; Deuteronomy 5:17) is part of God’s moral law. No one should take the life of another person or their own life. That’s God’s will for all people of all time. Life on this earth is important and worthy of God’s protection because this is the only time of grace people have. The prophet Isaiah urged: “Seek the LORD while he may be found; call on him while he is near” (Isaiah 55:6). When death takes place, so does eternal judgment (Hebrews 9:27). So God desires to protect life because it is a time to learn that Jesus Christ is the Savior from sin.

The ending of life

At the same time, God states that he has the authority to end life. “See now that I, myself am he! There is no god besides me. I put to death and I bring to life” (Deuteronomy 32:39). God can bring life to an end directly, or he can do it through his representatives in government. God has given those authorities “the sword” (Romans 13:4) to punish lawbreakers. That means governments can implement capital punishment for those who take the lives of others. In short, God allows governments the right to exercise the death penalty, but he does not command them to utilize it. If governments do wield “the sword,” they are illustrating what God declared to Noah after the flood: “Whoever sheds human blood, by humans shall their blood be shed” (Genesis 9:6).

Views of death

So, what are Christians to think of the 31 states in our country where the death penalty is legal? Might Christians be uncomfortable with the death penalty? Might Christians wish that states imprison murderers rather than execute them? Certainly. Christians can have personal preferences and comfort zones when it comes to the freedom God gives governments to punish wrongdoers. There is every reason, though, for Christians to support the death penalty simply because God, in Scripture, allows it.

If Christians have objections to capital punishment, they can voice those concerns to their elected representatives, just as they are able to do with their thoughts on any other legislative matter. But if Christians have preferences that differ from the laws of their state, God still demands that they give respect and honor (Romans 13:7) to his representatives in government.

What Christians can agree on is the importance of the capital punishment that took place outside Jerusalem almost two thousand years ago. Two criminals were executed—not for murder but for robbery. Between them was the Son of God. An earthly government had sentenced them all to death. If the robbers were guilty, justice—severe justice—was being served. On the other hand, Jesus was completely innocent of wrongdoing. Instead divine justice was being served. God transferred the punishment all people deserved because of their sins and placed it on his Son. That death brought life (John 12:24)! For that we praise God.

Contributing editor James Pope, professor at Martin Luther College, New Ulm, Minnesota, is a member at St. John, New Ulm.

James Pope also answers questions online at wels.net/questions. Submit your questions there or to [email protected].

Author: James F. Pope
Volume 104, Number 8
Issue: August 2017

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us

When I give weekly offerings of ten percent, should I be giving ten percent of my gross earned income or ten percent of my net earned income (after taxes)? I truly am not sure.

James F. Pope

Your question affords the opportunity to review the instructions God once gave his people in Old Testament times and to see what guidance God gives his children today in how they can honor him with their wealth (Proverbs 3:9).

Divine direction

Through the ceremonial laws, God regulated the everyday lives of Old Testament Israel with great detail. Among other things, the ceremonial laws addressed the people’s behavior when it came to worship, diet, and hygiene. Laws concerning the tithe, or giving ten percent of income, belonged to the ceremonial laws.

Today people like you and me can easily have a partial understanding of the Old Testament tithe. That is because the Old Testament speaks of more than one tithe. Perhaps the tithe that we recognize most was the one covering crops and cattle (Leviticus 27:30-32). This tithe supported God’s representatives in the church (Numbers 18:21). But there was more divine direction for his Old Testament people. There was a tithe for the benefit of God’s representatives in the government (1 Samuel 8:15). There also appeared to be a triennial tithe for the aid of the needy (Deuteronomy 14:28,29).

With these tithes in mind, Bible scholars and commentators speak of God directing his Old Testament followers to give back to him, in various ways, in the area of 23 percent of their income. This information puts your question of giving back ten percent of your income to God in a different perspective.

Faith-filled freedom

What is, of course, very different for you and me is that God’s directives for tithing are no longer in effect. The tearing of the temple curtain in Jerusalem on Good Friday (Matthew 27:51) served as a powerful visual aid that Jesus abolished all the ceremonial laws—including the commands to give tithes. Christians like you and me are exempt from the ceremonial laws. If people today demand that we follow those laws, such as insisting that we tithe, we need to assert our freedom (Colossians 2:16,17).

What we can certainly do is use the tithe as a pattern for our giving; I personally find that helpful. But remember, there were multiple tithes for God’s Old Testament people.

So, the choice is entirely yours if you wish to give back to God ten percent of your gross or net income. The “should” of your question can safely be eliminated.

Proportionate praise

With the abolishment of the commands to give tithes, God has not left his New Testament followers without any guidance regarding their giving. He provides general direction through his apostle: “On the first day of every week, each one of you should set aside a sum of money in keeping with your income” (1 Corinthians 16:2). Those words encourage us to plan our offerings with a proportionate view toward our income. Essentially, our guidance for giving is to offer a percentage of our income. We have freedom to choose the percentage.

Recognition that our money belongs to God (Psalm 24:1; Haggai 2:8) and gratitude for our salvation (Romans 12:1) provide good reasons for proportionate giving that is generous and cheerful (2 Corinthians 9:7). God bless such management of his blessings!

Contributing editor James Pope, professor at Martin Luther College, New Ulm, Minnesota, is a member at St. John, New Ulm.

James Pope also answers questions online at wels.net/questions. Submit your questions there or to [email protected].

Author: James F. Pope
Volume 104, Number 6
Issue: June 2017

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us

What can I do to help my Christian friends who consider worship services boring?

James F. Pope

It is wonderful that you want to help your friends view worship properly. I pray that my response will be beneficial to you, your friends, and all who read it.

Know the enemy

Effective military strategy means that military personnel “know the enemy.” That strategy translates into understanding the enemy’s strengths, weaknesses, weaponry, and tactics. “Knowing the enemy” also is important when it comes to our spiritual warfare as Christians. Satan certainly is the chief enemy of our faith, but unfortunately an ally of his resides in each one of us.

Every person is conceived and born with a sinful nature (Psalm 51:5). That nature is “hostile to God” (Romans 8:7). While Christians possess a new self through the converting work of the Holy Spirit, the sinful nature remains. That sinful nature wants nothing to do with God and his Word. While our new selves echo King David’s joy at the thought of worshiping the Lord in his house (Psalm 122:1), our old selves want nothing to do with any of that.

Meet the King

In our worship services, there are exchanges of spoken word and sung response. But when it comes to Christian worship there’s more to it that just the liturgy. In Christian worship we meet our God as he comes to us through his Word and sacrament. Each time we gather for worship, the almighty and all-merciful God speaks to us through his Word. That audience with the King is worthy of our attendance, attention, reverence, and love. In the Lord’s Supper, our risen Savior comes to us in bread and wine to tell us in the most personal way possible that he has forgiven our sins. Through the gospel in Word and sacrament, God nurtures our faith and fortifies us for more faithful Christian living.

In the King’s court we also communicate with him through our prayers and hymns and praises. We confess our sins to him, we praise him for his forgiving love, and we petition him for blessings in our lives and the lives of others. As Christians, our new selves thrill to meet the King again and again.

Encourage the citizens

So what encouragement can you pass along to your friends, citizens of God’s kingdom, who consider worship boring? Thoughts like these come to mind:

• Pray. Encourage your friends to pray before worship, asking that God bless their time with him and also thwart Satan’s efforts in stealing God’s Word from them (Matthew 13:4,19).

• Prepare. Show your friends the value of preparing for worship by looking at the Scripture readings for the day and discovering their connection.

• Participate. Explain to your friends how helpful it can be to examine the sermon text before worship and then follow along with a Bible as the pastor preaches the sermon. Perhaps your friends would benefit by taking notes.

• Ponder. Encourage your friends to find two or three takeaways from the sermon that they can think about during the week.

• Perceive. Help your friends see the mutual encouragement that takes place when Christians gather together for worship (Hebrews 10:25).

May the day of worship be the highlight of the week for all of us!

Contributing editor James Pope, professor at Martin Luther College, New Ulm, Minnesota, is a member at St. John, New Ulm.

James Pope also answers questions online at wels.net/questions. Submit your questions there or to [email protected].

Author: James F. Pope
Volume 104, Number 4
Issue: April 2017

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us

I was raised and confirmed WELS. Recently I had sex before marriage, and I feel awful. I’m incredibly guilty and do not want to do this again. Should I take Communion? 

James Pope

The type of question you asked could be answered yes or no. Let me explain why my answer to you is yes.

When could the answer be no?

In 1 Corinthians 11:27, the apostle Paul explains that it is possible for people to receive the Lord’s Supper to their harm and not their spiritual good: “Whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord.” Imagine that—a person appears to be on the receiving end of God’s forgiveness by partaking of the Lord’s Supper, but instead the individual is actually sinning! How can that be? By partaking of the Lord’s Supper “in an unworthy manner.”

In the case of the Christians in Corinth, their unworthy reception of the Lord’s Supper consisted of abuses that took place in a meal preceding the celebration of the Supper (cf. 1 Corinthians 11:18-22). Unworthy reception of the Lord’s Supper can go beyond those abuses to include a denial of the real presence of the Lord’s body and blood, a denial of one’s sin, or a denial of Jesus Christ as Savior. If you had informed me of your sin and then defended it with the mind-set that “Hey, everyone else is doing that,” I would have advised you to refrain from being a guest at the Lord’s Supper until God changed your heart and you had the right attitude toward sin.

Why is the answer yes?

In your question and statements, I did not sense attitudes that would have resulted in unworthy reception of the Lord’s Supper. Rather than seeing a denial of sin, I recognized a confession of sin. I saw in your words the cry of a child of God: “God, have mercy on me, a sinner” (Luke 18:13).

God does not ignore a cry like that. The Bible says: “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9). Through the Sacrament of Holy Communion, God offers and gives you the forgiveness of sins by giving you the very body and blood of your Savior in, with, and under the bread and wine. That forgiveness covers all sins.

You are bothered by your sin. What is important in preparing to receive the Lord’s Supper is our attitude toward sin. With that in mind, let me remind you of a resource that you likely came across in your confirmation instruction. Luther’s Small Catechism has a section titled “Christian Questions.” It consists of a number of questions that Christians can ask themselves prior to receiving Holy Communion. There is also a condensed version of those questions on page 156 in Christian Worship: A Lutheran Hymnal. Asking and answering those questions is a practical way of doing what Scripture says: “Everyone ought to examine themselves before they eat of the bread and drink from the cup” (1 Corinthians 11:28). Examining your heart will help you answer ­your question in the future.

Contributing editor James Pope, professor at Martin Luther College, New Ulm, Minnesota, is a member at St. John, New Ulm.

James Pope also answers questions online at wels.net/questions. Submit your questions there or to [email protected].

Author: James F. Pope
Volume 104, Number 02
Issue: February 2017

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us

Is marrying an unbeliever wrong? Or is it just foolish?

James F. Pope

Multiple choice questions regularly have more than two possibilities, so I am going to propose a third option and provide rationale for it.

Wrong?

There are some who say that, yes, it is wrong for a Christian to marry a non-Christian. They often cite 2 Corinthians 6:14, “Do not be yoked together with unbelievers,” to support their position.

The context of that passage, however, is not one of marriage. In fact, when the Bible does address Christians married to non-Christians, there is no condemnation of such marriages. The apostle Peter encouraged Christian women who were married to unbelieving men to witness to their husbands by their way of life. “Wives, in the same way submit yourselves to your own husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives, when they see the purity and reverence of your lives” (1 Peter 3:1,2).

Foolish?

“Foolish” is defined as “having or showing a lack of good sense or judgment.” That word could be used to describe a particular marriage between a Christian and an unbeliever. It could also, depending on the circumstances, be used to describe a marriage between a Christian man and a Christian woman. Describing all marriages between a Christian and a non-Christian as “foolish” goes too far.

Challenging!

“Challenging” is a word I would use to characterize a marriage between a Christian and a non-Christian. Potential problems will arise, including dedicating time to worshiping the Lord in church, determining how much of one’s income to give back to the Lord, and deciding how to raise children—just to list a few. A Christian who thinks of marrying a non-Christian will need to realize that in that marriage he or she will be spiritually single. Is he or she equipped spiritually, mentally, emotionally, and physically to be spiritually single? Is the Christian entering that marriage with a noble goal of evangelizing the non-Christian spouse, with the hope and prayer that God will change another heart and life? Does the Christian fully realize what pressures can arise to compromise or abandon the Christian faith in order to accommodate the wishes of the non-Christian spouse?

To me, one of the greatest challenges for a Christian married to a non-Christian is knowing that unless God intervenes and changes the heart of the non-Christian, husband and wife will be spending eternity in different places. That knowledge has to inject great sadness into the Christian’s heart.

On the other hand, what blessings there can be when a man and a woman are “one” in marriage in the most important way: when they are fellow members of the family of God. Such a marriage is not exempt from problems, but that marriage has a wonderful foundation because it is built on the love of God in Christ.

“He who finds a wife finds what is good and receives favor from the LORD” (Proverbs 18:22). How doubly true that is when the wife is a child of God through faith in Jesus. And how wonderful it is when a Christian woman can find a Christian man for a spouse. In those instances it is possible to echo Joshua’s pledge: “As for me and my household, we will serve the LORD” (Joshua 24:15).

Contributing editor James Pope, professor at Martin Luther College, New Ulm, Minnesota, is a member at St. John, New Ulm.

Author: James F. Pope
Volume 103, Number 11
Issue: November 2016

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us

What are we to learn from the parable of the shrewd manager in Luke chapter 16?

James F. Pope

You are not the first to ask that question. Many people consider that parable to be one of the most challenging to understand. The key is grasping Jesus’ instruction at the end of the parable (v. 9).

Viewing money selfishly

In the parable of the shrewd manager, a man mismanaged his employer’s possessions. When the employer learned what happened, he dismissed the servant. But fearing for his future, the servant embarked on a new level of mismanagement: He contacted people who were indebted to his employer and singlehandedly reduced their bills. It was not concern for other people’s financial situation that prompted his actions. No, he cooked his boss’ books because he wanted to create a network of potential friends who might help him out in the future. The man wrongly used someone else’s possessions for his own earthly benefit.

One of the biggest surprises in the parable is the response of the employer. Rather than expressing outrage, he commended the dishonest manager! Even though he was a victim of someone else’s incompetent and fraudulent actions, he acknowledged how shrewdly his former manager had operated. It takes a person with a skewed worldview to appreciate getting ripped off like that.

Viewing money unselfishly

In contrast to the example of the dishonest manager, Jesus instructed his disciples: “I tell you, use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings” (Luke 16:9). Rather than looking upon money with a “What’s in it for me right now?” attitude, Jesus leads us to view money with a “What’s in it for them in the future?” attitude. Jesus teaches us to use the possessions he has entrusted to us for other people—to gain eternal friends.

How can we do that? We can gain eternal friends by sharing the gospel of Jesus Christ with others and by supporting the spread of the gospel with our offerings so that more might come to faith and become fellow members of God’s family. One of our hymns offers this encouragement. “May our zeal to help the heathen Be increased from day to day, As we plead in true compassion And for their conversion pray. For the many faithful workers, For the gospel they proclaim, Let us all be cheerful givers To the glory of your name” (Christian Worship 577:3).

Imagine someone in heaven walking up to you and thanking you for supporting the proclamation of the gospel that changed his or her life and eternity! Imagine that scene being multiplied countless times as your financial support of mission work brings the gospel into the lives of people throughout the world. Imagine all those “forever friends.”

Jesus’ parable of the shrewd manager holds contrasting attitudes before our eyes. One attitude sees money—no matter whose it is—as something to be used selfishly and only for this life. Another attitude sees money as a temporal blessing from God that is best used for the eternal welfare of other people. One attitude might be shrewd in the eyes of some people. The other is pleasing in the eyes of God. In this and every area of life, may God work in us what is pleasing to him (Hebrews 13:21).

Contributing editor James Pope, professor at Martin Luther College, New Ulm, Minnesota, is a member at St. John, New Ulm.

James Pope also answers questions online at wels.net/questions.

Author: James F. Pope
Volume 103, Number 9
Issue: September 2016

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us

How does one recover from a failed evangelism opportunity?

James F. Pope

Yours is the experience of many a Christian. Whether the door of opportunity opened just a crack or swung wide open, failing to take advantage of that opportunity to witness can fill Christians with guilt and regret. I am going to suggest that you can recover by looking in different directions.

Look back to Christ

When we fall short of God’s expectations and requirements of us, we might shrug it off with this attitude: “That’s the way it goes. Nobody’s perfect.” We could wallow in self-pity and guilt, thinking, “I’ll never get this right. There’s no use in trying.” Or, we can take our sin and burden to God and find forgiveness and strength in Jesus his Son.

There is forgiveness for every sin, including our sins of omission—those times when we fail to do what God commands. There is forgiveness for those occasions when we hide our faith for whatever reason and fail to testify about our Savior. There is forgiveness because Jesus was a “faithful witness” (Revelation 1:5) in our place. He seized every opportunity to share the truth of God’s Word with people—from a Samaritan woman to a Roman governor. What we have failed to do, Jesus did.

More than that, Jesus willingly endured the punishment our sins of omission and sins of commission deserved. On the cross of Calvary, Jesus sacrificed himself, and now his blood “purifies us from all sin” (1 John 1:7).

A starting point, then, in recovering from a failed evangelism opportunity is knowing that you are forgiven. Completely. The slate is clean.

Look back and learn

But before we look ahead, let’s look back once more.

Without getting bogged down in the past, ask yourself, “Where did it go wrong? Why did it go wrong?” Was it fear of people’s reactions that led to your silence? Was it a problem of not knowing what to say? Was it failure to recognize a witnessing opportunity?

Whatever the reason might have been, look back and learn. Learn what you might do differently. Then, armed with God’s forgiveness and power and equipped with a greater understanding of what happened in the past, look in a different direction.

Look ahead, Christian

Remember Peter. As Peter cozied up to a fire on a cool spring night in the courtyard of the high priest, the door of opportunity to testify about his Lord opened so wide you could have driven a Roman chariot through it. But rather than telling people about the Jesus of Nazareth he knew, Peter vehemently denied any association with him.

Sometime later, after shedding tears of sorrow and hearing words of forgiveness from his Savior, Peter displayed a bold outlook on evangelism opportunities. He shared it with the recipients of his first inspired letter: “But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have” (1 Peter 3:15). Those are not the words of a man who lived in the past—the past of failed witnessing opportunities. Those are the words of a man who looked forward to more witnessing opportunities. You can look in that same direction, Christian.

Contributing editor James Pope, professor at Martin Luther College, New Ulm, Minnesota, is a member at St. John, New Ulm.

Author: James F. Pope
Volume 103, Number 7
Issue: July 2016

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us