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Prayers for Righteous Interactions

1/22/2019

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Tuesdays are for the Old Testament
1/22/19

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Col, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 7”

As he begins his comments on Psalm 7, Augustine identifies the setting of the song, written by David when Absalom was waging war against him (Augustine Psalms, loc. 319107). He then speaks allegorically, making Absalom an image of Judas, betraying Christ, even though it led to his own ruin (Augustine Psalms, loc. 319115).

In verses 1-2, the Psalmist cries out for help and salvation from those who would attack him. Augustine compares this to the attacks of the devil against Christians (Augustine Psalms, loc. 319138). The many enemies of God in this world can create a hazard for Christianity. Therefore, the Christian should be on guard, knowing that attacks will come. In verse three David asks the Lord for discernment about whether he brought harm against his opponents, whether he acted unjustly. If so, he asks the Lord to repay him for his own evil (v. 4) (Augustine Psalms, loc. 319147). The attitude of the godly man is to expect to receive the same ill treatment he has given to others (Augustine Psalms, loc. 319154). By verse five he goes so far as to say if he has wronged his persecutor, that person should take his soul from him. Here Augustine notes that a person may deprive someone of bodily life but it is the devil who can steal a soul (Augustine Psalms, loc. 319162).

In Psalm 7:6, David calls on the Lord to arise in anger. Because God is by nature merciful, especially to the repentant, Augustine takes this as a plea that God would arise “against the devil and his angels, whose possession sinners and the ungodly are” (Augustine Psalms, loc. 319178). In this way he asks that God would stop the devil and rescue the ungodly. This work of God results in a gathering of people around the Lord, whether of the faithful or of critics, Augustine is uncertain. As usual, he finds this as a reference to some of the events of Jesus’ life (Augustine Psalms, loc. 319194). He then brings up the further possible interpretation that God’s arising is a reference to the fact that Jesus did much of what he did in a state of humility, rather than exaltation, so was not recognized by those who surrounded him (Augustine Psalms, loc. 319202). In this case it becomes a stern warning. People would find Jesus departing and going out of their notice, only to come again and not find faith on the earth. Regardless of the interpretation, Augustine finds an emphasis on God as the just judge of all (Augustine Psalms, loc. 319226).

Not all is put in order by the prayer that God would arise. In verse nine, David asks that “the wickedness of sinners be consummated.” Augustine compares this with a sentiment in Revelation, that the righteous show themselves as righteous, the wicked, as wicked (Augustine Psalms, loc. 319242). He observes that we live in a world where all have a propensity to sin and arrogance. We need to see clearly where we are wrong. Our ultimate hope, as we are surrounded by evil, is in the Lord’s help, as David confesses in verse 10. Those we have wronged will likely try to reap vengeance, and rightly so. Our hope is in God, not in our fellow man (Augustine Psalms, loc. 319265). God is the one who makes us upright, in heart (inwardly) and in body.

God’s anger against sin still causes him to threaten the unconverted (v. 12). Augustine takes Jesus to be the double-edged sword threatened against the unconverted. He is the one who, in his second coming, will shed his wrath on the ungodly (Augustine Psalms, loc. 319304). This is not only chastisement, but he brings death (v. 13), through the bow of Scripture and the arrows of the apostolic preaching (Augustine Psalms, loc. 319312). Augustine questions whether the instruments of death may also include heretics, who persuade many to understand Scripture wrongly, thus causing them to suffer God’s wrath (Augustine Psalms, loc. 319324). Regardless, each man will suffer punishment in accord with his sin, while the righteous will be rewarded in accord with the mercy of Christ (Augustine Psalms, loc. 319340). The sin we pursue, as in verse 15, is a ditch we open, which then becomes our own trap. It is the ungodly man’s own sin which entraps him (v. 16). In contrast to this grim reality, the Psalmist confesses the Lord’s justice (v. 17). Augustine emphasizes that this is a godly agreement with God’s principles (Augustine Psalms, loc. 319364). It is a confession of God’s nature in accord with His promises, by which He forgives the repentant. In the end, all things, blessing and judgment, are from the righteous God (Augustine Psalms, loc. 319380).

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Nehemiah 8:1-3, 5-6, 8-10 - Lectionary for Epiphany 3C

1/21/2019

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1/21/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our reading this week from Nehemiah takes place at the time of the restoration of Israel to their homeland in Jerusalem. The center of the celebration is a reading of the Word of God. We notice especially in verse eight that not only is there a reading, but also explanation, giving the sense of the Scripture so the people will all understand what they are hearing.

Recent studies have led many Christian theologians to the conclusion that the average person who identifies as a Christian has no concept of what historic Christianity is all about. Some claim to be Christians but also adherents of other religions which have contradictory truth claims. Some claim to be Christians but deny the deity of Christ. Some claim to be Christians but deny other core biblical concepts, such as the creation, a fall into sin, or the necessity of redemption from sin.

It’s important that Ezra the priest not only read the Scripture but also explained what it meant. We notice that it was the job of a priest, not of popular opinion. Truth was handled very carefully, and with reverence and attention on the part of the people.  While Christians will confess that the words of Scripture make sense and that the Bible can be plainly understood by the person of average or even below average intelligence, we also remember that someone who has given his life to a study of Scripture, who has pursued advanced theological degrees, learning the historic understanding of biblical teaching, striving to master the biblical languages is of great value. Do you want your medical condition to be assessed by a qualified physician? How about having your spiritual condition assessed by a qualified physician of souls? The pastoral office is inherently valuable.

What was the response to God’s Word? The people were moved to tears, partly from their own poverty of soul, partly from a recollection of the former glory of Jerusalem, partly from thanksgiving to God who had restored them. They were urged to put aside tears and look to God with joyful  thanksgiving, for He is the one who had brought them back into the land and restored their nation. May we likewise learn from God’s Word about our condition and God’s promises, looking to him with thanksgiving.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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What Is Gnosticism?

1/21/2019

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Mondays are for Church History
1/21/19

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 11. The Heresies of the Ante-Nicene Age” Sections 112-136, Loc. 17655-18757.

§ 116. Meaning, Origin and Character of Gnosticism.

Schaff identifies Gnosticism as a “paganizing heresy” and compares it to a form of rationalism (Schaff 2014, Loc. 17915). The basic idea is predicated on the concept of gnosis, a philosophical or religious way of knowing. In the New Testament we find a distinction between true and false gnosis, with the true form coming from faith in God. In contrast, Schaff finds the false version as arrogant and self-conceited (Schaff 2014, Loc. 17922). The Gnostics considered themselves truly spiritual, in contrast to the Christians, who were “mere men of the soul and of the body” (Schaff 2014, Loc. 17922).

During a brief historical summary of Gnosticism, Schaff finds it originating in Greek philosophy but being brought into Christianity at an early time. The tenets largely derive from Plato, though other Greek philosophers can be found (Schaff 2014, Loc. 17938). However, Schaff also finds roots in Babylonian and other Eastern mysticism. It is truly eclectic and syncretistic (Schaff 2014, Loc. 17953).

Because Gnosticism is highly speculative, Schaff considers it inadequate for defining morality (Schaff 2014, Loc. 17968). It resulted in both profligate behavior and severe asceticism, both as outrgrowths of the trivialization of the physical.

Schaff finds a fairly consistent and widespread controversy in Christianity against Gnosticism (Schaff 2014, Loc. 17976). Though it arose to its greatest influence in the second century and largely subsided by the sixth century, the ideas have continued to arise periodically since then.

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Household, Children, and Slavery

1/18/2019

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Friday is Didache day.
1/18/19
Milavec, Aaron. The Didache: Faith, Hope, & Life of the Earliest Christian Communities, 50-70 C.E. New York: The Newman Press, 2003.

Didache 4 lays out three rules for households. This suggests to Milavec “that the typical candidate had children and slaves” (Milavec 2003, 163). He explains that this does not necessarily imply great wealth or high social standing. Ownership of slaves may have been very widespread. According to 4:9, children were to be trained to fear God. Milavec says this could not have been an introduction to the Christian community, which would always be an adult decision. Slaves, however, would be expected to take on the same allegiance as their masters (Milavec 2003, 163). Masters may not be harsh to their slaves, as the slaves would hope to be called into the Christian faith at some point (Milavec 2003, 164). Milavec sees the mentorship as necessarily springing from an adult decision to become a Christian, then always to be performed by someone who would seem to be essentially a professional mentor. The relationship of those who have been mentored and baptized and are now partakers of the Eucharist is one of peers, not of masters and slaves (Milavec 2003, 165).

Milavec does note that slaves in antiquity were not necessariily considered inferior in education or other skills. People were often enslaved as a result of military or political conflicts (Milavec 2003, 165). Though slaves were personal property and lacking in freedom, their abilities were often recognized.

After being told to care for children and to avoid anger with slaves, novices are told to reject hypocrisy and to guard their training as from the Lord (4:12). The training received, which Milavec sees as the precise program laid out in Didache, is to be guarded exactly. Nothing may be added or taken away (Milavec 2003, 167). The novice is warned that confession of sin will be expected. Milavec ties this directly to reception of the Eucharist.

Milavec concludes that the first four chapters of the Didache are a prelude to a training program used for people who wish to be baptized nd received as communicants. The program was intended to provide mentorship and admission to the very particular ommunity (Milavec 2003, 168).


Milavec considers whether the Didache community was aware of Acts 15. His conclusion seems very firm. “Since the Didache  takes its own unique stand on this issue without any knowledge and without any reference to the Jerusalem agreement, it must be surmised that the Didache was formed either prior to or in ignorance of the food laws” (Milavec 2003, 169). Milavec asserts that the Didache is completely ignorant of the details of the decree in Acts 15:28ff. His assertion is based on the fact that the prohibitions in Acts 15 are based on well recognized principles within Judaism. Though Acts 15 has four specific prohibitions, the Didache is only specific about two of them (Milavec 2003, 170). Because Milavec sees Paul as not accepting the decree, he is also free to suggest that the narrative from Acts is later than Paul’s work and would also be unknown to the Didache community.

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John 2:1-11 - Lectionary for Epiphany 2C

1/17/2019

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1/17/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Gospel for this week, from John 2:1-11, is a text very frequently used at wedding celebrations. The gist of it is that, while attending a wedding party, Jesus turns some water into wine, which proves to be the very best wine anyone can imagine. This passage is difficult to deal with, primarily because most of us already think we have exhausted it. But I’ll try to pull something useful out of it.

Please observe with me that in verse six the stone water jars are there for purification. Ceremonial washings were typical in Jewish homes which were dedicated to the Mosaic law. The fact that this household had six water jars and that each held about 20-30 gallons indicates that this is not only an observant home, but that it is a large household. This was not bathing water. It was water for purification. We can imagine that on a regular basis many people in the household would engage in a ceremonial washing that woule cleanse them from sin.

Again, note that upon Jesus’ command, the jars were filled with water, the normal substance that would be used within Judaism for cleansing. It was also, of course, something that could be used to quench thirst, but it would not be appropriate to drink this water once it was placed into the jars. They were special. Once you put the water into the jar, it was dedicated for its purpose.

See also that Jesus, and John the Evangelist, is vague about exactly what happens to the water. By the time it gets to the master of the feast, it is wine. It’s unclear whether the servants drawing it out of the jars found it to be water or wine when they drew it out. The specific timing of the change is not of consequence to God in the Scripture.

Finally, notice that this is a sign Jesus did to manifest his glory. It resulted in the disciples believing in him.

Many have made extensive comparisons of this miracle to Jesus’ atoning death and the symbolism surrounding communion. In communion, Jesus claims to give his body and blood to forgive. We don’t understand how the wine can also be blood, but historically Christians have accepted this statement, just as we have accepted the statement that the water became wine. We also don’t understand how partaking of the body and blood of Christ can bring forgiveness of sin, only that Jesus says it does. Again, historically Christians have accepted the statement, rather than trying to explain it. The jars are for purification. Jesus’ blood is for purification. Let’s see just one last element. There’s a whole lot of wine at this event. The master of the feast observes that the people have already had just about enough to drink. They can no longer tell the difference between good wine and not so good wine. But here Jesus makes anywhere from 120-180 gallons of very good wine. That’s a lot for any party, even from beginning to end. How much forgiveness does Jesus provide in his body and blood? He provides all that we might ever need. It’s overly abundant.

When Jesus is welcomed to our life’s events, we can know that there will be more than enough. What do we need? The big thing is God’s forgiving love. And it’s there, abundant and free. Jesus is welcome at the wedding.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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Interlude with a Multitude of Witnesses

1/17/2019

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Thursdays are for the New Testament
1/17/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.
  1. God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.
2.  “Opening the Seals (6:1-8:1)” pp. 269-338.
b. “First Interlude: Saints on Earth and in Heaven (7:1-17)” pp. 301-335

Osborne notes that there are several “interlude” passages in Revelation where the action comes to a halt for a while This one is closely tied to the judgment which it follows. It provides additional information about the situation and stresses God’s sovereign control over all (Osborne 2002, 301). It is often a matter of confusion that the saints in this passage are protected and are also killed. “The saints are protected from the wrath of God but are not protected from the wrath of the beast. They will not suffer from the seals, trumpets, and bowls but will suffer from the persecution of the earth-dwellers” (Osborne 2002, 302). The people of God are safe in God’s hands regardless of what else happens to them.

There is a natural division in Revelation 7 between people “sealed on earth” (7:1-8) and those “worshiping in heaven” (7:9-17). Osborne reviews a handful of different interpretations of the possible identities before concluding that those at the start of the chapter are a subset of those at the end, and that specific identities are unknown (Osborne 2002, 303).

The passage begins with angels holding back winds to prevent destruction. Osborne notes that the recurring pattern of sevens in Revelation is regularly made of a four and a three, leaving the group of four as an important number. In this case, the interaction with wind can indicate winds of judgment or of deliverance (Osborne 2002, 305). Some suggest that the winds here referred to are the destructive force of the horsemen found earlier. “Another” angel gives commands and bears God’s seal of authority. His rising in the east may indicate the place where God blesses people, or it may simply refer to a direction (Osborne 2002, 307). The people of God are to be sealed with God’s own seal, an act usually indicating possession and a guarantee of integrity (Osborne 2002, 309). Osborne also notes the seal essentially identified God’s people as part of his family, according to Roman custom. The mark on the forehead is a reference to Ezekiel 9:1-2, where those people who are grieved about sin are sealed to be protected (Osborne 2002, 310).

In Revelation 7:4-8 the number of those sealed is detailed at 144,000. Osborne notes that the number (12x12x1000) indicates completeness (Osborne 2002, 310). The passage can be read to indicate Jewish martyrs or people from many nations, as reflected in the later parts of the chapter. Some have also taken it as an entirely literal number (Osborne 2002, 311). Osborne observes at length how the New Testament frequently refers to the twelve tribes of Israel as a foreshadowing of the Christians and their twelve apostles, so this could be a reference to the totality of God’s people (Osborne 2002, 312). The ordering of the list of tribes has sparked discussion. Osborne finds that the order is varied in different places in Scripture. He does not take this list to have a particularly strong significance in its order (Osborne 2002, 314).

Revelation 7:9-17 shifts the scene to the area around the throne. Osborne considers that in the chronology of the narrative, 7:9-17 immediately follows 6:9-11, and that 7:1-8 was a flashback (Osborne 2002, 317). This great multitude, which cannot be numbered, has come out of tribulation, though not necessarily by martyrdom (Osborne 2002, 318). They wear white robes which presumably were given to them by God, as were the martyrs of 6:11 (Osborne 2002, 319). They have palm branches, as a sign of victory. Rather than calling for deliverance, these people call out that deliverance is from the Lord (Osborne 2002, 320). This group, with all the angels, falls on their faces before the throne in worship, singing a sevenfold hymn of praise (Osborne 2002, 321). The praises include all but one of the praise items from 5:12, replacing “wealth” with “thanksgiving” (Osborne 2002, 321).

In Revelation 7:13-17 the reader is led to question the identity of this multitude. One of the “elders” asks John his own unasked question. Who are they? John turns the question back to the elder (Osborne 2002, 323). They have come from great persecution. Osborne considers whether this is a particular period ushering in the end of the world. He does think with the use of the article it refers to the conflict described in chapter 12, where the church is victorious through the work of Christ (Osborne 2002, 325). In this triumph of Christ the saints have their robes washed white by the sacrificial blood of Christ (Osborne 2002, 326). Verses 15-17 are a hymn of thanksgiving spoken by the elder, speaking of the results of perseverance and purity, bringing the saint into the presence of God, removing suffering, and finding that the Lamb’s actions are sufficient. In verse 15 the people have been placed before God’s throne to serve God in worship (Osborne 2002, 327). Not only is the worship in a divine temple on a very high mountain, Osborne observes that God himself spreads his tent over his people. They are completely brought into the presence and protection of God (Osborne 2002, 328).

Revelation 7:16-17 bring us to an expression of the restoration of perfection. Osborne ties it to the promises of Isaiah 49:10 that those returning from exile will find all their needs provided for (Osborne 2002, 329). The reason given for all this is the very counter-intuitive statement of 7:17, that the Lamb is the shepherd for his people. Osborne briefly explores the odd metaphorical statements about the Lamb of God, not only in Revelation but also elsewhere in Scripture (Osborne 2002, 331).

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1 Corinthians 12:1-11 - Lectionary for Epiphany 2C

1/16/2019

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1/16/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In our Epistle reading for this week, from the beginning of 1 Corinthians 12, we are told that the apostle wants Christians, at least those in Corinth, to be informed about spiritual gifts. Our current society’s need to be better informed about the things of God is very obvious. All we need to do is look briefly at public opinion, social media, and even the mainstream print and audio/video media. It doesn’t take long to see that there’s very little unity surrounding even basic Christian doctrines. People will identify themselves as Christians but not think Jesus is God. They will say they are Christians but think there are three separate gods, or that they need to earn their way into heaven by being good enough, by their good outweighing the bad, or some other foolish and unbiblical idea.

Central to a biblical understanding of God is that God is communicative. He is the one who initiated contact with the man in the garden after the fall into sin (Genesis 3). He is the one who has spoken in these last days to his people through Jesus (Hebrews 1). He is the living Word of God (John 1). And, in contrast to the false gods of the folk religions (1 Corinthians 12:2), God is the one who speaks about himself clearly. He is the one who, in God the Son, Jesus, is the true Lord. That’s something we are to recognize through the work of the Holy Spirit, not through our own wisdom or skill.

Does God give just one gift? Not at all. In 1 Corinthians 12:4 we are told that there are different gifts, but they come from the same God. The repetition of the idea in verses five and six may well be included to remind the Christian of a trinitarian view of the world. There’s the same “Spirit” (3rd person of the Trinity), the same “Lord” (2nd person of the Trinity), the same “God” (1st person of the Trinity). The triune God gives gifts according to His good will, and those gifts may be different. However, they are always for good, and good to the many, not just to the inidual recipient. If we think a spiritual gift is there to enrich us to the exclusion of our neighbor, it doesn’t seem so much like  spiritual gift. In verse seven we are told that the work of the Spirit is “for the common good” (ESV).

What are the gifts the apostle mentions at this point? Though some have identified thirty or more activities in the New Testament which are specifically called “gifts,” here there are nine gifts listed. It isn’t an exhaustive list, but we can know that if God works out these attributes in the Christian, they are very likely to be seen as a gift from the Holy Spirit. Again, not everyone has all these gifts. They are also not necessarily permanent, like an attribute. But sometimes someone will speak in a special way by divine wisdom or knowledge. Sometimes someone will have supernatural faith, sometimes someone will end up healing another person or doing other miracles. Sometimes people will speak forth God’s truth with power that is unusual. Some people find themselves distinguishing whether spirits are good or evil. Sometimes people will say things in unknown languages or interpret unknown languages. There are various gifts, but they all have one thing in common. If they are gifts from God they will be unusual in their power or accuracy, and they will not be merely a way the Christian often operates. They are specifically given for the good of others by the Holy Spirit.

In the end, we find that the work of God is to build up the people of God, encouraging them, protecting them, guiding them. He is the God who communicates, not like the mute idols. And his gifts bring glory to God, not to man. These are truly gifts of God. May the Lord use us in His gifts whenever he wishes.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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Popular Versus Permanent

1/16/2019

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Wednesdays are for Bits and Pieces
1/16/19
Sommerville, C. John. The Decline of the Secular University.  New York: Oxford University Press, 2006.
Chapter 11, “Postsecularism and the University” pp. 135-141.

Sommerville asserts that a hundred years ago, and even as recently as the 1960s, there was some cultural agreement about what was important. “So critics argued such amtters from some principle that seemed convincing, like rality or sincerity. At least in looking back they thought they could discern an arrow of development and a canon of classics in art and thought” (Sommerville 2006, 135). However, by the 1990s academia had largely isolated itself from society at large. Discussion within institutions was devolving into shrill arguments. Sommerville takes this effect to come largely from a lack of agreement on ruling principles (Sommerville 2006, 136). Schools at all levels have emphasized diversity to the extent that they consistently attack any common culture, breaking up all ideas of social cohesion (Sommerville 2006, 137). The lack of cohesion is also likely driven b y the daily nature of the news cycle, which prevents us from thoughtful and in-depth analysis of ideas. Through this propcess we expect a new world and a new set of interests and priorities daily (Sommerville 2006, 138). Sadly, the universities have embraced the frequent changes of priorities. While the world of academia was designed to be set apart from the momentary, it is now embracing the short-term vagaries of the media’s interest. The deadlines and the brevity of analysis, normally making sound bite citations in under 20 seconds, prevents thoughtful discourse (Sommerville 2006, 139).

In the process of pursuing the popular, cultural thought is pulled apart with no forces left to put it back together. The secular academic rationalism has proven unable or unwilling to do so. At the same time, a secularist bias in academia shuts religious voices out of the intellectual world (Sommerville 2006, 140). Sommerville suggest that the intellectuals within the world of religion, those who have not merely followed the dictates of entertainment-based media models, need to keep speaking up and engaging in educated discussion of real issues (Sommerville 2006, 141). This could be a key factor in restoring religious discourse to academic life.

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Psalm 128 - Lectionary for Epiphany 2C

1/15/2019

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1/15/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In our Psalm this week we are given a chance to reflect on the blessings of God. This is a common topic. It doesn’t take a very long look at American Christianity to find the twin emphases of obedience to God’s Law and reception of God’s blessings. And, after all, who wouldn’t want to receive blessings from God? By definition blessings are a good thing. We ought to want things that are good to show up in our lives.

Sadly, much of the preaching we hear about God’s blessings is ill founded. It focuses on the Christian cultivating a spirit which will provoke God’s blessing. In this system, we are told we need to step out in faith, dream something that is great and mighty, and trust that the Lord will make it into reality. We are told that any lack of divine blessing must be due to our own failure to believe well enough. God never fails, but if our faith is found deficient we will suffer from all manner of troubles - financial failure, illness, family strife, and rejection by our society.

This isn’t the picture we find in Psalm 128. It couldn’t be farther from a biblical view of life. What is God’s blessing in Psalm 128? Everyone who fears the Lord and walks in his ways is blessed. Yes, there’s an element of trust, of obedience, and even an open door to failure. Not fearing the Lord might just lead to a lack of blessing. But let’s look at what the blessing is. In verse two, our labor brings gain which will sustain us. God’s blessing preserves prosperity, at least on some level. In verse three we find that our family will thrive. There will be health and we will have children “like olive shoots” - springing up and bringing prosperity, a future crop - around our table. God’s blessing is to surround us with a family that has enough for today and a hope for the future.

Many in our society seem to view family as an evil, possibly a necessary evil, but definitely as something burdensome. We dream of the freedom of the empty nest days. Some families work hard to avoid having children, out of fear that they will be a burden to the couple. The Bible sees family quite differently. It’s a blessing. It’s a gift from God. It brings a future and a hope. The blessed life is one where there’s family around the table. This is a gift from God, not a curse, and not something that we managed to dream up or have faith enough for. It seems quite regular and mundane, but, then again, most of God’s blessings are pretty normal.

Let us rejoice in the Lord who brings plain and simple provision through a family gathered around the table. This is a sign of his blessing. It is true prosperity.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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The God Who Doesn't Flinch

1/15/2019

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Tuesdays are for the Old Testament
1/15/19

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Col, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 6”

As he begins to comment on Psalm 6, Augustine finds a cryptic reference to “the hymns of the eighth” (Augustine Psalms, loc. 318934). Attempting to explain the reference, he suggests it refers to a time of God’s judgment and that the number eight may refer to a time, possibly 8,000 years after the creation. However, because we don’t know when the Lord will come, we avoid too much speculation. Augustine prefers to take the eighth day to indicate the end of the world, that which comes after the time of seven day cycles is broken (Augustine Psalms, loc. 318948). He further assigns the number four to physical elements and three to mental or spiritual elements, thus making seven. When that seven is surpassed, a kind of completion from God comes about.

Because of the expectation of final judgment, then, in verse one, the Church prays that the Lord would not reprove her (Augustine Psalms, loc. 318971). Augustine attempts to lessen the force of God’s anger, avoiding terms which indicate a loss of control of his tempter. All will be changed by the Lord’s correction and reproof, some will be destroyed, but God retains self-control at all times (Augustine Psalms, loc. 318979). The Psalmist goes on, in verse two, to ask for God’s pity because of a troubled soul, which is weak even to its bones. The metaphor is that of having no strength or support. There is need of the great physician, God (Augustine Psalms, loc. 318987). The cry goes out, then, that God would turn and have mercy. “Or is it to be understood according to that way of speaking, ‘Turn, O Lord,’ that is, make me turn, since the soul in this her turning feels difficulty and toil?” (Augustine Psalms, loc. 318995). The trouble of people without God is not His absence but their turning away. Verse five speaks to the need for prompt repentance. In death, no turning will happen. To describe this further, Augustine adduces the parable of the rich man and Lazarus, in which the rich man, having died, does not expect a change in his condition but hopes for a warning for his family (Augustine Psalms, loc. 319011). Verse six continues by illustrating the sorrow for sin which would move someone to a sick bed and wash that bed with tears. The day may be spent in pursuit of earthly pleasure, but the night is a time of realization and repentance (Augustine Psalms, loc. 319027). Furthermore, in verse seven, the Psalmist says, “Mine eye is disordered by anger.” Augustine asks whether that is the Psalmist’s anger or God’s, in light of a coming day of judgment. Comparing other passages of Scripture, Augustine concludes it is the anger of God revealed to the Psalmist which makes him unable to see clearly (Augustine Psalms, loc. 319042).

Along with this lack of clarity, the Psalmist is “grown old in all mine enemies.” Augustine takes this to indicate the power of habit, which draws us repeatedly into the same problems (Augustine Psalms, loc. 319050). The way to break the pattern is repentant faithfulness to God’s words. Augustine sees no alternative. This is also the conclusion which arises in verse eight, where the Psalmist calls for the ungodly to depart because the Lord has heard and answered prayer (Augustine Psalms, loc. 319066). A result, in verse ten, is that the enemies are vexed. Augustine finds this unlikely prior to the time of final judgment. However, in the last day, those who are condemned in God’s judgment will be vexed, since their mocking disobedience will be entirely ended (Augustine Psalms, loc. 319082). This judgment is entirely consistent with God’s pattern of judgment against all who reject his will.

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Isaiah 62:1-5 - Lectionary for Epiphany 2C

1/14/2019

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1/14/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

God’s work in Isaiah 62 is to proclaim the righteousness and salvation of His people. In this way He makes it known to all. Does this seem at all backwards to you? Most Christians in North America have been taught that it is our job to tell about God’s righteousness and salvation. We have been taught that in corporate worship it’s all about what we bring to God in our enthusiasm, dedication, and spirituality. We have been fed this idea that we have something worthy to bring to God so He can have the glory that He seems to need. It’s almost as though we think God is a big ego baby who we need to please. That’s not a biblical view of God and man. In fact, it’s much more similar to the view we’d find in the paganism of the ancient Greeks and Romans, as well as in many of the other folk religions of the world.

It’s time to refocus ourselves. God is the one in Isaiah 62:1 who will not be quiet. He is the one who wants to fan the righteousness of his people into bright flame, so that, in verse two, the other nations and kings will see the righteousness and glory of God’s people. They receive a new name, stated in verse four, and translated “My Delight Is in Her (ESV). Yes, God’s people are named those in whom God delights. Far from our earning any sort of merit, God has given us all the value that we will ever have, all the value that we will ever need. He has done this by calling his people by a new name, by making them his own people, and rejoicing over them.

In our worship, trying to work up the kind of enthusiasm that our world wants us to have will only result in despair or arrogance. We are pleased with ourselves because we are so very spiritual or we are badly disappointed in ourselves because we are so unspiritual. That’s a path that leads only to harm. Instead, let’s recognize the biblical pattern. God, the true God of all, the creator and sustainer of the entire universe, has called his people out from their desolation and has made them a crown of beauty. He intends all nations to notice them and to give Him glory. It’s all about God, not about us.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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A Bibliography on Gnosticism

1/14/2019

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Mondays are for Church History
1/14/19

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 11. The Heresies of the Ante-Nicene Age” Sections 112-136, Loc. 17655-18757.

§ 115. Gnosticism. The Literature.

Schaff provides a bibliography regarding Gnosticism. His annotations are useful in discerning the context of some of the writings. Interestingly, Schaff says these “were the religious novels of the early church” (Schaff 2014, Loc. 17872). The controversy surrounding Gnosticism becomes apparent when we notice that, in many cases, we have both the heretical writings and the orthodox responses. Many scholars have written about Gnosticism over the years. This has been spurred on by the fact that Gnostic ideas have persisted in many different contexts.

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Training and Correction

1/11/2019

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Friday is Didache day.
1/11/19
Milavec, Aaron. The Didache: Faith, Hope, & Life of the Earliest Christian Communities, 50-70 C.E. New York: The Newman Press, 2003.

The Didache prohibits five types of speech. Swearing falsely, bringing false witness, speaking badly, holding grudges, and being double-minded are all condemned (Milavec 2003, 145). These are summed up by a positive command, to have actions in agreement with words (Milavec 2003, 146).

Didache 2:6 also speaks against covetousness, greed, hypocrisy, bad manners, and arrogance. Milavec suggests a chiastic structure here with a pair of related attributes at the beginning and end, with one in the middle which links the two pairs (Milavec 2003, 146).

The training of the Didache strongly suggests an idea of spiritual parenthood. Once the text enters the body of training the novice is referred to as “my child” (Milavec 2003, 147). Milavec considers the wording to be appropriate for both males and females. He does not see a biological relationship of parent/child but one of discipleship. The training pattern is closely related to the spiritual fatherhood seen in rabbinic traditions (Milavec 2003, 148).

Milavec finds in Didache 3:1-6 a group of five ways to guard against “infractions” (Milavec 2003, 149). Each of the different infractions can lead down a path to grave sin. Anger is fairly self-explanatory. Looking up” into the face of a woman could lead to lust and adultery (Milavec 2003, 150). Divination can lead to false worship. This path into idolatry draws considerable comment. Though astrology and fortune telling could seem relatively innocent, it seeks to tie history and life to the forces or harmony of the stars and planets (Milavec 2003, 152). Some rabbis accepted astrology, but rarely for telling Israel’s destiny (Milavec 2003, 153). A fourth guard is that against falsehood. Falsehood can lead to theft (Milavec 2003, 154). Fifth is grumbling, which can lead to blasphemy. Counter to the ways which can lead to infractions, the Didache encourages an appreciation of God’s providence (Milavec 2003, 155). Milavec asserts that the purpose of the commands is to create a fence which protects from violation of divine commands by keeping our disobedience farther from boundaries established by God (Milavec 2003, 156). Milavec wonders that the New Testament does not endorse or provide a fence around God’s Word. Rather, the New Testament assesses what Milavec would call “infractions” as sins which condemn (Milavec 2003, 157).

Didache 4:1-4 rephrases themes from 3:8-10. Milavec finds here the importance of being gentle. There are six dispositions listed. Milavec does not find a strong significance in the terms so much as in the theme of gentleness (Milavec 2003, 1570. He does think that the novices likely ate with their masters, based on 4;2. Counter to common wisdom, novices were to seek out the humble and lowly, rather than those in positions of authority (Milavec 2003, 158). Milavec finds in this reason to believe the Christians were cast out of their families and society, based on 1:3. They would then find rest and comfort with their new Christian community (Milavec 2003, 159). The idea of rest is one of the few references to an internal attitude found in Didache. The rest described is a time of receiving strength from the teaching of the leaders, rather than a cessation of work, which Milavec does not find (Milavec 2003, 159). Milavec ties this idea of “rest” to a cessation of social or cultural demands for change. To do so, he describes a same-sex couple who found welcome of their lifestyle in a local church (Milavec 2003, 160). He then uses statements from Ben Sira, Jesus, and Philo of Alexandria about the superiority of finding rest in true wisdom which comes from God. Milavec does not seem concerned that the “wisdom” in his first example was based on an internal impression which is contradicted by any biblical ethic.

In contrast to the rest found in the community, 4:3 acknowledges an atmosphere of dissension. Milavec delays discussion of this topic, anticipating a detailed commentary in a later chapter. Rather, he goes on to discuss 4:4 and statements about being double-minded (Milavec 2003, 162). Based on statements in other early documents, Milavec concludes that the double-mindedness probably refers to a future event such as the Lord’s second coming (Milavec 2003, 162).

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Luke 3:15-22 - Lectionary for Epiphany 1C

1/10/2019

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1/10/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Most of us who are beyond a certain level of maturity have faced a problem of this type. There’s a mess that needs to be cleaned up. It might be physical, mental, emotional, relational, you name it. But it’s a mess. It isn’t going to go away. It might get worse if it isn’t addressed. And we hate to approach it because we fully expect it will get worse before it gets better.

In Luke chapter three the people have heard John’s preaching about righteousness and the kingdom of God. They were looking forward to God’s kingdom. Won’t it be great? He’s going to usher in peace and prosperity. But John compares the coming one, who is greater than John, to a man with a threshing floor, a farmer. What’s the farmer going to do? He’s going to take care of his harvest. It provides food for the coming year. It provides a product to sell and buy other needed things. It provides seed for planting in the future. This is a sign of prosperity. All will be well, everything will be taken care of.

What does the farmer do in verse 17? He separates the grain from all the other parts, which he considers useless. In this arid climate, the chaff and stalks won’t be of much use for composting, since there isn’t really enough water. The farmer doesn’t have the mechanical devices to spread leftovers from grain processing onto the field and plow it in again. But he does have a big pile of husks, straw, and the flammable, even explosive dust that accompanies them. Should he leave this in his barn? We think not. He sweeps it up and sets it on fire, when he wants to, where he wants to, so as to prevent it from causing any harm. It’s a mess, a big mess. But he needs to take care of it or he risks losing everything.

John the Baptist says that Jesus is the one coming to baptize in the Holy Spirit and in fire. With the comparison to the farmer, our prayer is that we will be baptized by the Holy Spirit and not by fire. The elements of this world which are not pleasing to God are destined to be burned up. But those who turn to God in repentance, who belong in God’s kingdom by grace through faith, those are baptized in the Holy Spirit. They are washed. They are redeemed. They will be kept in the storehouse, not burned in the rubbish heap.

We don’t always know our destiny as those who have turned to the Lord. Will we provide food for others? Resources? Future generations? We have no idea. But the Lord, whose sandal we are not worthy to unstrap to wash his feet, has welcomed us into his kingdom and will use us for good. This is the hope of the Christian in this world. And in the future? We know that God has promised an everlasting kingdom, where his people will dwell with him. He’s the one who is cleaning up the mess of this world so as to protect it from the danger of the worthless chaff. Our response should be similar to that of God the Father. He is “well pleased” with the Son (v. 22). May we also be well pleased with the work of God in Christ.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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Six Seals on a Scroll

1/10/2019

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Thursdays are for the New Testament
1/10/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.
  1. God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.
  1. “Opening the Seals (6:1-8:1)” pp. 269-338.

Osborne observes that the opening of the seals on the scroll, described in 6:1-8:1, may appear as the natural outcome of chapters 4-5, where the scroll is introduced. On the other hand, the central part of Revelation is structured around three events with highly symbolic items: seals, trumpets, and bowls. In other words, the structure of this portion of Revelation defies clear explanation (Osborne 2002, 269). Probably the most coherent way to understand them is tied to the fact that the seventh of each group ushers in the eschaton. They may, then, be parallel or gathered t ogether logically in some other manner. The themes, especially in the narrative of the seals, follow “the same pattern of judgment preceding the parousia that is seen in the eschatological discourse of Mark 13 and parallels” (Osborne 2002, 270). Yet Osborne is uncertain that actual literary dependence can be shown here. Osborne does find in the judgments that they are from God, as He responds to prayers for justice and as He shows His sovereign power. He never commands evil but simply allows the world to go its own way. Humans refuse to repent though God gives opportunity and calls them to repent. Meanwhile, the world is being dismantled at God’s hand (Osborne 2002, 271).

2. a. “First Six Seals (6:1-17)” pp. 272-300.

Osborne takes the reader to Revelation 6:1, where the process of opening the seals on God’s scroll will begin, under the care of the Lamb of God (Osborne 2002, 272). The first four seals allow humanity to spiral out of control, then the final three find saints calling to God for rescue.

In Revelation 6:1-8 there are four horsemen called out in turn, one wthe thre breaking of each of the first four seals of the scroll. Osborne ties this to the image of four chariots found in Zechariah 1:7-11 and 6:1-8 (Osborne 2002, 274). The horsemen progress through captivity, violence, famine, and finally death, which Osborne sees as a natural human progression. All come forth at a command from a living creature near God’s throne. In each case, the experience is very sensory, with seeing and hearing represented (Osborne 2002, 275).

The first horse, a while one, is ridden by someone who bears at least a slight resemblance to Christ. While some have suggested this as a Christ figure, Osborne thinks the antichrist fits the context better due to several elements in which he differs from other pictures of the Christ (Osborne 2002, 276). The rider is given a bow and rides out to conquer. Osborne notes his similarity to a Parthian warrior, the only military force the Romans generally feared (Osborne 2002, 277). In any case, he has a very human power to wage war and take people captive.

The second horseman, on a red horse, likely symbolizes bloody destruction. The horseman inflicts slaughter and bloodshed. Osborne notes again this is a perfectly normal activity among sinful humans and that the world is simply taking its natural course (Osborne 2002, 278).

The third horseman of Revelation 6 is on a black horse, “signifying the sorrow and mourning caused by the famine and suffering that follow war” (Osborne 2002, 279). The symbolism in verses 5-6 is closely related to famine and food rationing. Osborne notes that the prices mentioned for the food are extortionate, possibly ten to twelve times any reasonable price (Osborne 2002, 280). The rather cryptic comment about oil and wine may be related to a time during which Domitian advocated destruction of vineyards and olive trees so as to boost grain production (Osborne 2002, 281).

Revelation 6:7-8 brings out a “pale” horse. The adjective can refer to green a in grass, but here Osborne considers it to refer to a pale and sickly color, such as that of a corpse (Osborne 2002, 282). Here the rider is named “Death” and he has Hades following him. The suggestion is that this would be death caused by the plagues which follow warfare. Here we also have a death toll of sorts, with a fourth of the earth influenced by the combination of the four riders. Osborne again emphasizes that the judgments flow from the sinful world continuing in its sins. The center of the drama is the terror of a real collapse of the world.

The fifth seal in Revelation 6 is opened in verses 9-11. Here, the saints of God who have died for their faith, possibly in the opening of the first four seals, are given white robes (Osborne 2002, 281). The scene shifts from the earth, where the horsmen were, back to heaven, described as a temple. The vision is of “souls,” usually a term indicating whole people, under the altar, the place of sacrifice. Osborne notes that it is not clear whether the altar depicted here is the one of burnt offerings or the altar of incense (Osborne 2002, 285). Both may have applicability to this event. The saints in the vision had been killed in the manner of a sacrifice on account of their testimony about Jesus. They are crying out to God for justice, a prayer which some would find vindictive. Osborne finds it to be a reasonable plea, as their desire is that God would execute justice (Osborne 2002, 286). In response to the prayers, the saints are given white robes, symbolizing purity and salvation (Osborne 2002, 288).  They are called to be patient, knowing that God will take care of all in his own time (Osborne 2002, 289). Osborne notes that Chrsitian martyrdom in the first century probably accounted for several hundreds, not thousands. Each is important to God, but he has not chosen to end the process (Osborne 2002, 290).

In Revelation 6, the breaking of the sixth seal, in verses 12-14, results in a cosmic shaking. Osborne considers here that the visions in Revelation act in a concentric manner, with the seals and the later trumpets and bowls recounting similar events which all come togther at the end of the sequence (Osborne 2002, 291).

When the sixth seal is broken there is a great storm also involving a shaking or an earthquake. This is a common element of apocalyptic writing. Here, along with earthly phenomena, the sun, moon, and stars are obscured, and many stars fall to the earth, a terrible catastrophe which signals divine judgment (Osborne 2002, 292). Finally, the mountains and islands, always important in the native religions, are removed (Osborne 2002, 293).

These cosmic signs result in a great terror among people who dwell on earth, recorded in Revelation 6:15-17 (Osborne 2002, 294). God’s judgment has come, which is utterly terrifying. Osborne compares a list of people groups in 6:15 to another in 19:18 and suggests they are the same people, those who have abused and plundered God’s people (Osborne 2002, 294). Those who have opposed God will rise up together against him and together will be defeated. Again, as in the breaking of the earlier seals, much of the destruction is a natural result of actions. For instance, in terror, people hide in caves in the mountains which are destroyed (Osborne 2002, 295). The irony is that death brings the people face to face with the God they were fleeing. Osborne notes an even greater irony as the people are terrified by two judges, the Father and the Lamb. This is especially odd, not only because a lamb is normally considered gentle, but also because a lamb was a typical sacrifice for sin. But here the lamb of God is full of deadly wrath (Osborne 2002, 296). Osborne, with others, observes that God’s love is poured out on those who accept and honor His promises. The wrath of God is nothing more than a corresponding rejection of those who reject God (Osborne 2002, 297).

With this the chapter ends. Six of the seven seals have been opened. We build anticipation as we wonder what the seventh seal will bring.

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Romans 6:1-11 - Lectionary for Epiphany 1C

1/9/2019

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1/9/19 - This is an encore post. The post originally appeared 1/4/18.

Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

The Christian confesses that his life of sin is buried and dead. It’s in that order, too. While we generally think that you die first, then you are buried, in baptism, according to Romans chapter six, we die when we are buried in baptism. We live again afterward. It is a strong picture of Christ’s death and resurrection.

The life we live as Christians, then, as baptized people, is a life governed by Jesus’ resurrection. It’s a life of immortality, here and now. While this doesn’t mean that we will not become old, sick, injured, or otherwise brought to death, we receive the promise that in Christ we will live on. The slavery to sin and death has ben broken.

Why does the apostle remind us of this? It only takes a little thought to make sense of that. It’s because we are so very good at forgetting our identity. We may be dead to sin, but our sinful “old man” seems to have trouble getting the message. Martin Luther famously taught that we remember our baptism every day because, even though the our sinful nature has been drowned in the water of baptism, it still seems able to swim.

Eventually, as we look to Christ’s resurrection, we do start to find our identity. And it is a glorious identity. It’s the identity of Jesus, the Second Adam, the one without sin, the one who will live forever in glory. May the Lord continue making this plain in us.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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Religion and Science Use Different Methods to Explore the Same Realities

1/9/2019

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Wednesdays are for Bits and Pieces
1/9/19
Sommerville, C. John. The Decline of the Secular University.  New York: Oxford University Press, 2006.
Chapter 10, “How Religious Scholars Could Contribute” pp. 121-133.

Sommerville concedes that religious voices have not been speaking within academia for some time. While some religious people wish to have their voice heard as a matter of equal access, Sommerville’s contention is on different grounds. Because secularism has not accomplished the goals set forth about a hundred years ago, religious voices need to be heard as a good faith attempt to achieve those goals (Sommerville 2006, 121). Unfortunately, “religion has seemed to be devoid of intellectual merit. Religious views on important questions have not developed and have become nearly invisible” (Sommerville 2006, 122). It may be that different philosophies would end up approaching problems in different ways. This could require extensive adjustment in the structure of a university. Sommerville also concedes that religious scholars may not immediately be prepared to approach their disciplines with their religious ideas in full operation (Sommerville 2006, 123). However, there are examples of religious thinkers who are able to approach their disciplines in a way consistent with their faith. At the same time, Sommerville is clear that we do not prefer religious points of view simply because they are religious. We prefer points of view which are superior to others (Sommerville 2006, 124).

Sommerville further proposes that scholars who are religious need to consider how they enter dialogue (Sommerville 2006, 125). Traditional theological terms are not always easy to relate to current debates. The language of the existing discipline provides a starting point for ongoing discussion. It is important to find the connection points for philosophical debate and analysis (Sommerville 2006, 126).

Another factor Sommerville recognizes is that discussion of religious connections may be better handled using the language of perspectives rather than binding propositions. Sommerville illustrates some different methods of argumentation so the reader will see the difference (Sommerville 2006, 128). The essence of the discussion is to uncover assumptions and expose them to careful consideration. Sommerville considers elements of religion to be a natural and important part of that process (Sommerville 2006, 129). He even goes so far as to illustrate that the basic way we consider history and research is based on Christian, not pagan, methods, ideals, and assumptions. We assume a basic linear pattern, a moral agency in actors, and that there are selfish motives in every actor, among other things. These would not be the assumptions of a Greek or Roman in antiquity. Our human categories are based on religious assumptions, and in the West, those assumptions bear a similarity to Christianity (Sommerville 2006, 130). The religious categories allow us to explore assumptions.

Sommerville considers possible reasons for an academic attitude dismissing religion. He thinks it often comes from insecurity on the part of the professors. They may be avoiding difficult philosophical questions because those questions culd threaten their assumptions. Christians have taken the dismissal of their views as a sign that their scholarship is not welcome. Sommerville suggests reconciliation may occur when Christians form study centers at universities so as toengage ideas in a serious manner (Sommerville 2006, 132).

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Psalm 29 - Lectionary for Epiphany 1C

1/8/2019

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1/8/19 - This is an encore post. It was originally used January 2, 2017.

Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Psalm appointed for the Sunday of the Baptism of Christ is Psalm 29. Here God is given glory due to his strength and power. The picture of his power is astounding. He is the one full of power. His voice breaks strong trees. He makes whole nations jump. His voice bursts into flames. He is mightier than a great flood.

What kind of God is this? He is certainly frightening! Yet the result of all this great power is that the Lord is “enthroned over the flood” (v. 10, ESV). This is the mighty God who is able to rule all his creation, no matter how chaotic it seems.

What does God’s rule have to do with his people? Verse 11 gives this blessing. “May the LORD give strength to his people! May the LORD bless his people with peace!” (ESV).

The Bible pictures God as so mighty that he can give his people comfort and security. Even if the world should be flooded or burst into flame, he is able to control it. Even if the nations skip around in an earthquake, God is able to keep his people. What can come against the people of God? Not a thing.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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Augustine on Psalm 5

1/8/2019

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Tuesdays are for the Old Testament
1/8/19

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Col, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 5”

Commenting on the subscription of Psalm 5, Augustine notes a title, “For her who receiveth the inheritance” (Augustine Psalms, loc. 318776), which leads him to conclude the Psalm is for the church, inheriting eternal life. God is the one we inherit, and we are inherited by God.

As God’s people, the Church calls out to God inverse one. And the call to God is that He wold listen to our cry (v. 2) (Augustine Psalms, loc. 318784). Because the Psalm addresses the Lord as “my King and my God” (v. 2) Augustine observes the term “king” is used of God the Son, while the term “god” is used for God the Father. He then affirms that the Trinity is not three gods but just one God (Augustine Psalms, loc. 318792).

Psalm 5:3 goes on to describe the confidence we can have in prayer. Despite all “the storms of this world, he perceives that he does not see what he desires, and yet does not cease to hope” (Augustine Psalms, loc. 318800). Augustine is convinced that the hope of the Christian is based on persistently looking to God as the one in whom we rest. It is this pure heart of trust in God which God desires. Augustine recognizes in vv. 4-6 that God’s displeasure is based on iniquity, which he seems to find in our haughty attitudes (Augustine Psalms, loc. 318816). The darkness of our minds is overcome by God’s light and truth. On the ohter hand, for those who hate God’s truth, God has prepared hatred and destruction. In this context, Augustine speaks of truthfulness. Concealing the truth for a greater good may at times be appropriate. Augstine cites the midwives of Exodys, who told falsehoods to serve the greater good of preserving life (Augustine Psalms, loc. 318831). The truth of God must be protected, including that which protects others. Godns censure is upon the violent (v. 6).

In light of the power of God, the Psalmist describes the approach to God’s house (vv. 7-8). Augustine notes this is, by nature, not done in complete confidence. God’s people should have a reverence for Him. However, as they arrive on the scene, they acknowledge God’s love and find relief from fear (Augustine Psalms, loc. 318864). In that confidence, we can be led by God in his justice. This is the way God leads people in righteousness (v. 8).

Augustine notes again a sharp contrast between the righteous and the wicked, who are unreliable and bring death by their words. The language of an open sepulchre suggests to Augustine that those who deceive may well have an insatiable hunger for deception (Augustine Psalms, loc. 318888). In verse 10 we find that God will have to judge the people. They need to receive the penalty they have earned (Augustine Psalms, loc. 318896). This is clear in that they are driven out because of their many ungodly actions. The evil is rightly expelled.

In a contrast again, verses 11-12 describe the blessedness of trusting in the Lord. There is refuge and hope, bread of life even, in trusting God (Augustine Psalms, loc. 318912). Augustine is clear that the blessing of trusting the Lord is also a gift of grace, referring primarily to Romans but also other passages of Scripture.

In conclusion, Augustine finds the whole Psalm as a prayer of trust in God (Augustine Psalms, loc. 318928).

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Isaiah 43:1-7 - Lectionary for Epiphany 1C

1/7/2019

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1/7/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Old Testament reading this week, from Isaiah 43, repeatedly speaks of a particular attitude or situation and then gives a reason. I was particularly struck by some of them.

In verse one, God tells his people not to fear. Why? Because he has redeemed them. He goes on to tell what this redemption is. He’s called them by name. They belong to God. In biblical terms, whenever someone owns something, the person has a responsibility to attend to and care for that something. We are held responsible for those things over which we have authority. Before God, being in a position of authority means we are to care for the best interests of whatever we are in authority over. This is because God, creator and sustainer of all, is the one who cares for the good of all in his hand. When he has called his people by name, they are his, to be under his protection. If they reject God’s protection, he allows that, and he allows the consequences. But God is the one who has called his people. He will care for them.

In verse two we find means of physical harm - water and fire. God’s people are promised safety. Why? Verse three describes it. He is the Lord our God. He has ransomed his people so that they will be protected from their enemies. This concept may be confusing to some. After all, people are killed for being Christians. It’s certainly been more common in the 20th and 21st centuries than in any century before. And we certainly recognize that, if we wish to be more literal with this passage, people drown and die in fires. Being a Christian doesn’t make you float any better than having any other worldview. Christians have the same physical characteristics as anybody else. If engulfed in flames, they are just as liable to death. What kind of protection is there? The idea of a ransom points the Christian immediately to the New Testament concept of Jesus suffering in the place of others, dying for their sin, and rising from the dead. Jesus’ promise is that in the last day he will raise the dead to everlasting life, that he is the firsborn from the dead. Your resurrection and my resurrection are really no more miraculous than Jesus’ resurrection. He accomplished what he said he would do. We can expect that if he has said we will be raised and will not be subject to eternal death, he is correct. We have been ransomed by God. He has purchased us. And he will care for his people.

In verse five, we are again told not to fear. Why? God is with us. He is going to bring all those called by his name together. There is no place for fear in the presence of the God who has purchased us, called us by name, given us his name, and ransomed us from all harm and evil. This is perfect love, which we are told casts out all fear (1 John 4:18). May the one true God, the triune God, Father, Son, and Holy Spirit, guard his people this day and to eternity.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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Pseudo-Clementine and Ebionism

1/7/2019

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Mondays are for Church History
1/7/19

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 11. The Heresies of the Ante-Nicene Age” Sections 112-136, Loc. 17655-18757.

§ 114. The Pseudo-Clementine Ebionism.

After a brief bibliography Schaff considers a specific form of Ebionism. “The system of the pseudo-Clementine Homilies exhibits Ebionism at once in its theosophic perfection, and in its internal dissolution” (Schaff 2014, Loc. 17775). The opinion is individual, rather than being one endorsed by a whole group. However, Schaff takes it to be connected with the views of the Elkesaites (Schaff 2014, Loc. 17781). The writing rejects Gnosticism but is very Judaistic and critical toward Paul. There are twenty “Clementine Homilies,” apparently from the late second centiry, though claiming to be from the Clement mentioned in Philippians 4:3 (Schaff 2014, Loc. 17786). In these homilies the author claims to be a disciple of the apostle Peter, who represents true Christianity (Schaff 2014, Loc. 17797). The homilies reject all which is not clearly found in Peter. Here we are told of Simon Magus and his destructive work. The work of Paul is also considered suspect at best (Schaff 2014, Loc. 17812). True Christianity would return to the patterns of religion held since the beginning of creation (Schaff 2014, Loc. 17812). Christianity, then, is to return to its primitive forms, as found in Moses and Adam. God remains unchanged, but divides thing into opposite elements, heaven and earth, darkness and light, etc. All of creation is seen in these dualistic patterns (Schaff 2014, Loc. 17834). To live within this world we must align with the correct side of each of the polar opposites (Schaff 2014, Loc. 17839).

Schaff observes that the body of work by this pseudo-Clementine author is fairly extensive (Schaff 2014, Loc. 17850). Some of the works are reasonably orthodox, while some are not.

​
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An Early Christian View of Various Commands

1/4/2019

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Friday is Didache day.
1/4/19
Milavec, Aaron. The Didache: Faith, Hope, & Life of the Earliest Christian Communities, 50-70 C.E. New York: The Newman Press, 2003.

Milavec discusses the Didache’s lack of teaching about Sabbath or Jewish food regulations. Christians did not create a revolution as regards the calendar. They allowed work on the Sabbath and on the Lord’s Day according to the cultural norms of the greater society (Milavec 2003, 124. Milavec sees this as a disregard for God’s command in Exodus 20:8. He does not deal with the idea that a Sabbath was fulfilled in Jesus and therefore not binding on the Christian. Rather, he sees the Sabbath as a strong part of Jewish culture which would be fought for by all Jews. Gentile Christians, however, were not encouraged to observe the Sabbath (Gal. 4:10; Col. 2:16) (Milavec 2003, 125). The Didache does prescribe two fast days weekly, but different from those of the Jews. It also gives evidence of weekly Eucharist, which appears to be Sunday evening (Milavec 2003, 125). Milavec finds credible the idea that gentiles would be accepted as Christians with less requirement of cultural change than if they wished to be Jews. Therefore, at least for a time, they were not required to observe the Sabbath and the dietary laws (Milavec 2003, 126). Milavec judges that the demands for Sabbath observance and kosher diet did not arise until about the year 50 (Milavec 2003, 127). The fasts, eucharist, and offerings, Milavec says, “were unique to the Didache and not found in Paul or anywhere else in the Christian Scriptures” (Milavec 2003, 127). He sees this as a way to make Christian communities more acceptable to Jewish communities.

The fifth commandment, to honor parents, is absent from the Didache. Milavec sees a reason for this in the departure of converts from their parents (Milavec 2003, 128). He finds the same radical departure from a life honoring parents in the Synoptic Gospels, where people are called to allegiance to God rather than parents (Milavec 2003, 128).

As he considers the Didache’s prohibition of adultery, he notes that different cultures may have very different views of what adultery is. He cites various Asian cultures with different types of sexual morality (Milavec 2003, 1290. Milavec asserts that in Jewish and early Christian communities there was a double standard as regards sexuality. A wife was considered the property of her husband. However, men could engage in intercourse with unmarried women or prostitutes freely with no allegation of adultery (Milavec 2003, 130). Milavec does conflate Roman and modern Islamic customs with those of Jews and Christians. He reads this view into the Didache’s statements about adultery as well (Milavec 2003, 131).

In listing commands of God, Milavec has noted that some of the earlier commands from Exodus 20 are omitted. He also finds six “new commandments.” First is a pair condemning “pedophilia and illicit sex” (Milavec 2003, 131). Milavec observes that in the Greek world some level of pederasty was not uncommon in the initiation of young men into adult society (Milavec 2003, 132). The sexual prohibitions are consistent with Jewish values. This would set the community apart from the larger gentile world (Milavec 2003, 133). The broader prohibition of porneia could be taken to refer to the many different types of sexual activity prohibited in the Old Testament (Milavec 2003, 134).

In the context of a sexual morality, Milavec considers prostitution. He finds a double standard as regards prostitution. While cultic prostitution was clearly ruled out in the Old Testament, he does not find a prohibition against males using prostitutes. Milavec’s case does appear to be built on secular sources rather than Jewish or Christian sources (Milavec 2003, 135). The exceptions are the case of Abraham, whose relationship with his wife’s maid began as a plan to father an heir, and Paul in 1 Corinthians 6:16, who discouraged sexual relations outside of marriage (Milavec 2003, 136). Milavec dos see that Christianity would discourage extramarital relations. However, he quotes Chrysostom as an example of a pastor having to combat such relationships. From this he concludes that pastors may have had a different moral standard from congregants. He then decides the double standard would have been acceptable (Milavec 2003, 137). Milavec further says that there is no suggestion in the Didache of a norm of celibacy.

A second pair of “additional” commandments is against magic and the use of drugs such as magic potions (Milavec 2003, 138). There is abundant evidence of magic in the Greek world, as well as in the Jewish world, where it was prohibited. As with the commands about sexuality, in the commands about magic, the Didache does not labor with a philosophical argument. It simply make an authoritative statement (Milavec 2003, 138).

A third pair of commands prohibits both abortion and infanticide (Milavec 2003, 139). Milavec observes that abortion and infanticide were not seen as acceptable in Jewish culture but that they were widely practiced in the Hellenistic world. As with the other commands in the Didache, these commands promote the Christian community as clearly set apart from the gentile world (Milavec 2003, 140).

Milavec provides a brief survey of abortion and infanticide practices in antiquity. Because of abortion and infanticide, ]in the Roman population men outnumbered women by 40 percent” (Milavec 2003, 140). Christians, however, showed a higher fertility rate and much greater survival of women. Around the start of the first century a series of legal incentives was developed to encourage Romans to have children. Pagan women, who often married at age 13 or younger, were likely to have fertility problems due to conception at a young age. marriage among Christians tended to be later and less often resulted in infertility (Milavec 2003, 1410. Further, while pagans felt free to abandon unwanted children, Jews and Christians almost never did so.

Milavec does identify a decalog of sorts in four early church manuals, including the Didache. The lists are very similar in their tenets, but not invariable (Milavec 2003, 143). The text of Exodus 20 does not seem to be in play. Milavec asserts that an oral tradition tends to solidify text over time. The differences in the command lists suggests that they did not come from one simple source (Milavec 2003, 144).

​
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Matthew 2:1-12 - Lectionary for Epiphany, Series C

1/3/2019

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1/3/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Gospel passage for Epiphany is drawn from Matthew chapter two. Here some wise men (no number specified) came to Jerusalem to try to find the king of the Jews, a newborn. Herod, who was already the king, was bothered by this bit of information. Not only did he not have a small child who would become king after himself, these people from a foreign land seemed to have supernatural knowledge of something. Maybe they were intending to find a child and place the child on the throne under their guidance? Maybe there was some deception afoot from Rome? Maybe there was something miraculous happening, but Herod would not have generally expected that.

The chief priests and scribes were able to find the prophecy which pointed them to Bethlehem. The wise men went on to find the child. They were apparently taken in by Herod’s insistence that he wanted to know the location so he could come and worship. After all, in verse 12, the wise men were warned by God in a dream not to disclose the location to Herod.

Jesus, the newborn king of the Jews, the newborn king of all creation, was found. He was presented with noble gifts, but of the sort that could also be used to prepare someone for death and burial. Here the Scripture foreshadows the fact that Jesus is going to die for those over whom he rules. This was the plan of God from time immemorial, revealed in these last days.

The word “Epiphany” means “a revealing.” During the time of Epiphany our readings will be about the way Jesus, God the Son, is revealed to be exactly the savior we need. I invite you to read along and to join with others as we look in wonder at this newborn king of the ages.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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Who Is Worthy to Open the Scroll?

1/3/2019

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Thursdays are for the New Testament
1/3/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.
  1. God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.
  1. Throne Room Vision - God and the Lamb in Heaven (4:1-5:14)” pp. 220-268.
b.  “Christ the Lamb, Worthy to open the Seals (5:1-14)” pp. 245-268.

Revelation chapter five continues the throne room scene begun in chapter four. Osborne emphasizes that “worship throughout the Bible is completely monotheistic, intended to separate God from his creatures (the worship of whom constitutes idolatry)” (Osborne 2002, 245). But here the worship of God on the throne leads to worship of the Lamb. This makes it very clear that God and the Lamb are one.

Osborne finds the chapter divided into four portions, each introduced with, “and I saw” (5:1, 2, 6, 11). In the first portion, God on his throne has a scroll. In other prophetic writings, when a scroll is found on God’s hand, it has words of sorrow. Osborne assumes the same here (Osborne 2002, 247). Sealed scrolls, written on both sides, like this one, were normally private documents, secrets not to be disclosed (Osborne 2002, 248). Osborne considers the documents which could be understood here, coming to a conclusion that, consistent with some other apocalypses, the scroll is a summary of God’s plan to redeem his people and care for them in the future (Osborne 2002, 249). Osborne notes that some consider this scroll to be the same one mentioned in chapter 10 and that the events described beginning at chapter six are related only to opening the seals, rather than to the contents of the scroll (Osborne 2002, 250).

Revelation 5:2-5 describes God seeking someone worthy to open the scroll. The search is called for by an angel, in a loud voice.Osborne notes that in the three places in Revelation where an angel calls out this way, it is always a matter of great importance (Osborne 2002, 250). The inquiry yields a predictable outcome. There is none in the created order worthy to open the scroll and examine it. This results in John’s weeping. He seems inconsolable because the future will not be revealed (Osborne 2002, 252).

Osborne observes that Revelation 5:5-6 draws together several important christological themes. God the Son is the lion of Judah, and the root of David, both Messianic promises which Osborne traces in brief (Osborne 2002, 253).

Verses 6-10, introduced with another “and I saw,” are central to Revelation chapter five. Osborne notes the mixed metaphor, as the author looks at the lion of Judah, only to see a “lamb standing as if slain” (Osborne 2002, 254). He finds it very significant that the vision’s transformation is from the powerful and deadly lion to the gentle lamb, the center of much sacrifice. This lamb is subsequently transformed into the conquering ram (Osborne 2002, 255). Osborne goes on to review some of the different biblical images of the role of a lamb. What is central here is the fact t hat the lamb has been slaughtered for sacrifice, pointing to the passover and to the suffering servant in Isaiah (Osborne 2002, 256). The transformaton of the lamb into a conquering ram reflects the military motif introduced by the “root of David.” As in other passages, Osborne notes the use of the number seven (horns and eyes) to indicate complete power and complete vision (Osborne 2002, 257).

In verse seven, as the Lamb takes the scroll, Osborne observes the position of authority shifting in the narrative (Osborne 2002, 257). The Lamb is now at the center of our attention. Those surrounding the throne prostrate themselves in worship, each holding a harp and a bowl of incense - awkward as Osborne notes, but corresponding to items held in vase paintings of worship to Apollo (Osborne 2002, 258). They sing a “new song,” which speaks of th worthiness, the saving work, and the good result for the followers of the Lamb (5:9-10) (Osborne 2002, 259). In the text the Lamb is worthy to open the scroll because of his death which purchased a people for God. The terminology used is both that of a sacrifice and a payment of ransom to God (Osborne 2002, 260). Osborne further observes that the people of God are explicitly drawn from every people group (Osborne 2002, 261).

Revelation 5:11-12 brings in an angelic choir. Osborne notes that it would seem to be part of the prececing passage except it is introduced by another of the transitional “and I saw” statement (Osborne 2002, 261). The great multitude, uncountable, surrounds the throne with a hymn of praise, this time a sevenfold acclamation, again pointing to the complete perfection of the Lamb (Osborne 2002, 262). He is the one who is perfectly powerful, wealthy, wise, and strong and who receives honor, glory, and praise.

Revelation 5:13-14 expands the atmosphere of worship, bringing in all the assembled beings (Osborne 2002, 264). All the themes have been introduced before, but are repeated here. Again, Osborne finds an emphasis on the unity of the Father and Son (Osborne 2002, 265). This scene draws the worship around the throne to a satisfactory conclusion, as the Lamb is ready to open the scroll.

​
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Ephesians 3:1-12 - Lectionary for Epiphany, Series C

1/2/2019

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1/2/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In our New Testament reading from Ephesians 3, we find that the Lord Jesus has called together all people, regardless of their background, to be one in Him. This is a difficult concept for us, particularly because we either want to build too many walls or break the walls down inappropriately. We begin by looking at the situation on its face.

Jew and Gentile together have been made one because Jesus has called them all together, to be heirs, partakers of God’s promise. He has made them one body (v. 6). On the surface, that would seem to indicate that somehow everyone is perfectly safe. Everyone is a Christian. By this logic we should all be universalists.

Let’s go one more step down the road. These people are partakers “through the gospel.” What’s that? In verses 7-9 it’s the message of God’s grace which has been proclaimed by the apostles and others in the Church. In verse 9 it brings “to light for everyone” how God has planned for life. We still may think we should be universalists. However, verse ten makes it clear that the gospel works “through the church.”

God calls and speaks to all nations, making them heirs, and bringing them into one body. That body is His Church. It’s a very particular thing. The Gospel is a very particular message, not only that we can have eternal life and hope in God’s promises, but that it’s accomplished through Jesus’ giving of himself as the only valid and effective sacrifice for our sin. It’s by God’s grace that we can believe Jesus is in fact God the Son who has restored all people into one body.

We have just moved from a universalistic expectation to a very particular one. Yes,  it’s available to all, without reserve. But it’s a very specific means of grace. It’s only through Jesus, God the Son, the Lord of all, that we are brought into this body of Christ. It’s preached to everyone, but is received only by God’s grace through faith in the promises of God.  Though the Lord calls and speaks to all nations, He dies it through the particular agency of the Church.

What attitude are Christians to have? We are to be grateful, welcoming, and encouraging to all, that they may also see the grace and love of God in Christ. Do we do it well? Not always. But it’s always been the way God has ordained to gather people to eternal life. Lord, make us faithful.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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