Category: Old Testament - Wittenberg Door Campus Ministry

Psalm 71:15-24 - Lectionary for Timothy, Pastor and Confessor

1/24/2021

1/24/21
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 historic one-year lectionary.

I'm always amazed at the people who always feel well. They are blessed with good health, lots of energy, and day after day full of opportunity to work joyfully in God's kingdom. I'm not necessarily one of those people. I become ill easily, I sleep badly, and I also have day after day full of opportunity to work joyfully in God's kingdom.

Psalm 71:20 speaks of how God has brought his servant through troubles and raises him up with comfort. Even the person whose life is full of toil and tribulation can look to the Lord of all who is able to lift him up in the last day. Those who are strong and those who are weak both have opportunity to live in such a way as to show forth God's blessings, day by day. We all have the same time each day, but it is filled by the Lord in different ways for different people.

Many in our world in the past year of pandemic have been tempted to despair of opportunity to love and serve our neighbors. We are isolated, many have had to rearrange living situations, jobs, and family or community habits. Yet I contend that we all have opportunity to live according to God's grace. We can all be lifted up by the Lord, we can all work joyfully in God's kingdom, because his kingdom is all around us.

We may not know how we will serve the Lord this day. We may not know whether we will retain our health, our vigor, or even our lives. But we do know that the Lord of all has appointed this day for his will to be done in our lives and in the community around us. We all have the opportunity to work joyfully in God's kingdom. Let's do it, according to our abilities.

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.

Psalm 118:19-29 - Lectionary for Confession of Peter

1/20/2021

1/20/21
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 historic one-year lectionary.

For many people, Psalm 118 is known primarily for saying, "This is the day that the Lord has made; let us rejoice and be glad in it" (v. 24, ESV). That's a great reason to be aware of the Psalm, but I'd like to give us some more reasons.

In this Psalm, the Psalmist identifies an individual who is the means of God's grace. We thank the Lord for being the gate of righteousness. Our entry into God's kingdom is through him, the person of God. As we read on, we see that he is our salvation, and is the cornerstone upon which we can be built. The temple of God in this world is built on the foundation of God, the one through whom we enter the kingdom.

The oddity in all this comes to the surface in verse 23 when it is the Lord's doing. God has invited us to enter his kingdom through himself, but here it looks almost as if the Father is not the actual gateway. The Psalm hints that there is something more complex than that happening. The Lord is the one who has provided a sacrifice, one appropriate for this day, and it is a "festal sacrifice" bound to the altar.

The Christian recognizes that Jesus himself, the Lamb of God, is the one who has given himself, God almighty, to become a sacrifice for us. He has placed himself on the altar and has made himself the way for all who believe to enter into God's kingdom. This is how he has opened the gate of righteousness, because he himself is our righteousness, the gate which has opened to usher us into eternity.

It is indeed the Lord's day, a time for rejoicing.

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.

God's Presence Brings Joy

1/19/2021

Tuesdays are for the Old Testament
1/19/21

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 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 100"

Augustine observes as a note of encouragement that Psalm 100 is not very long. He then moves to the content of verse one, where the Psalm calls all the lands to sing joyfully to the Lord (Augustine Psalms, loc. 336268, par. 3). He sees this as a natural reaction to the work of the Gospel in every nation, as it brings good. However, Augustine also questions the concept in light of the Psalm's title. It is a psalm of confession (Augustine Psalms, loc. 336273, par. 3).

Augustine concludes that jubilation is not necessarily something that can be expressed in words and with reason. We don't always understand our joy or the reason and extent of it (Augustine Psalms, loc. 336284, par. 4).

Jubilation, in a sense, happens "when we praise that which cannot be uttered" (Augustine Psalms, loc. 336289, par. 5). Augustine describes a whole universe of order which cannot be explained but which causes jubilation. He even sees that God himself contemplates the creation with joy. Therefore our jubilation participates in the joy of the Lord (Augustine Psalms, loc. 336303, par. 6).

The jubilation we engage in is a way of serving the Lord. Augustine observes that servitude is disappointing by nature. Yet serving God does not lead to discontent, but to joy (Augustine Psalms, loc. 336313, par. 7) Augustine goes on to consider the monastic life, as a place where numerous like-minded people serve God. This can be a haven of rest and peace, but the storms will still come and can cause shipwreck (Augustine Psalms, loc. 336329, par. 8). The storms come because all those in monastic life have sin in themselves. Even as we wish to love God, there will at least be some who are of a wicked intent (Augustine Psalms, loc. 336344, par. 9). Christians find themselves in sin just like those who are not Christians.

Verse two calls all the lands to serve God with gladness. Augustine contrasts this to "bitterness of murmering" (Augustine Psalms, loc. 336363, par. 10). We come to God with joy. Verse three explains that we know joy because we know the Lord is God. He is the one who made us. He therefore understands us. We find joy because we can depend on Him (Augustine Psalms, loc. 336373, par. 11). So, also in verse three, our reaction is confession (Augustine Psalms, loc. 336373, par. 12).

Verse four speaks of the Lord as "pleasant." Augustine finds this to be for our strengthening. Knowing that the Lord is pleasant urges us to feed on his goodness (Augustine Psalms, loc. 336389, par. 13).

When verse five says God's truth is "from generation to generation" Augustine takes this in one of two ways. Either God's truth is long lasting or it applies both to the earthly and the heavenly realms (Augustine Psalms, loc. 336394, par. 13). Augustine makes no clear conclusion of this interpretation.

Psalm 85 - Lectionary for Baptism of Our Lord

1/16/2021

1/16/21
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 historic one-year lectionary.

Psalm 85:8-9 speaks of the Lord's goodness to his people. Yet at the same time it issues a word of caution. God speaks peace to the people, but they are not to "turn back to folly" (ESV). God has drawn near to his people. We see this very clearly in the New Testament accounts of Jesus, and particularly in his baptism. He has associated with us, even though we are sinful people.

It's easy to mistake someone's presence for approval of everything we think, say, or do. This is one of the reasons why I, as a pastor, won't attend some events which I think are strikingly outside of the bounds of historically acceptable practices. Like the early Christians who would distance themselves from sacrifices made to idols, I would choose not to engage in some activities, simply because my attendance or engagement could be seen as a tacit approval.

As God is present with his people in verses 8-9 of Psalm 85, he also warns them to avoid folly. He is not approving of the sins of the people, though he is ready to show care for them.

God's righteous presence in our lives does not approve our sin. It calls us to account for sin, then it points out that, in Christ's vicarious death, our sin has been atoned for. This doesn't give us license to sin. It gives us license to live in the peace that is created by God's faithfulness.

This, not some sort of moral code or set of rules and regulations, is the heart and center of Christianity. It's about trust in God through Christ. It's about living in light of Jesus' forgiving love. He has associated himself with us, so as to change us and to bring us into his grace. This is God's goodness at work.

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.

Joshua 3:1–3, 7–8, 13–17 - Lectionary for Baptism of Our Lord

1/15/2021

1/15/21
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 historic one-year lectionary.

In Joshua chapter three God intends to raise Joshua's profile and standing in Israel. He's going to be the next leader, taking the place of Moses. Joshua has known this for some time, but God exalts him publicly.

As this is the Old Testament reading for the Baptism of Christ, I want to make a few observations that tie the two together.

First, and most obviously, Jesus' name is a variant of Joshua's name. In essence, they bear the same name. Both are being raised up by God to complete the work of Moses. Though some aspects of their work will obviously differ, I'm going to ask my friends who are not as enthusiastic about the continuity between Old and New Testament to bear with me for a while. I know Jesus isn't the new Moses, lawgiver, and that Jesus brings Gospel life, rather than death by Law. Yet in a very real way, it is a continuance. Jesus and Joshua alike are engaged in the work of delivering God's people from their place of bondage into the place of promise and life.

Where does this happen? It happens at the Jordan River. We are more accustomed to think of the crossing of the Red Sea on dry land when we think of God's people being brought through the water of death safely, but this was just as much a miraculous crossing. The Jordan was at flood stage. It could certainly have hindered the people. In such a mass crossing, some would be swept away and drowned, others would lose many or all of their possessions. God rescues his people, bringing them through water, and out of the desert, a place of death, into the land of promise.

The significance of the water and the baptism of Jesus should not be missed. As the water of baptism buries us, washes us, and lets us rise to newness of life, Jesus, having been baptised by John in the Jordan leads us in that new life. It's a life according to the promise of God, just as the life Israel has in the promised land.

Is our life in God's promise completely safe? Not in an earthly view. As partakers of God's promise, the people of Israel will still face warfare, conquest, attack by enemies, trials by illness and famine, and all the other trials which are common to humanity. Likewise, those who have been rescued from death into life through baptism into Christ will face trials. Yet in all of this we know that God's power is present to bring us into our true and lasting home.

The presence of God in the ark of the covenant goes before the people of Israel. In this figure, God stands in the midst of his people as they cross into the land of promise. He still leads his people into the promise, through the exalted Jesus, the one who delivers his people from sin and death.

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.

Psalm 24 - Lectionary for Epiphany

1/12/2021

1/12/21
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 historic one-year lectionary.

Psalm 24:1 boldly describes the entire world as belonging to the Lord. It is not ours to use as we desire, but it is his to use as he desires.

Christians are regularly accused of not caring for the planet. And we should grant that in some times and in some places, Christians have not been the best of friends to our ecosystems. We have sometimes wound up in partnerships with those whose policies and practices could lead to breakdown of the environment and endangering some animal species, even driving some to extinction. This is a sad truth.

Yet when we look at past history, all people can be accused of the same practices. We all have a history of being pretty rough on the planet.

A better question to ask is whether we are realizing what our planet is for. The Bible describes it as existing for the Lord's purposes. And we find throughout Scripture that God's good pleasure is not to maintain the environment for its own sake. It is subsidiary to something else, and that something is the needs of humanity, from one generation to the next, as long as the Lord keeps us here. He is working to reconcile humanity to himself. This process has gone on for many generations.

What do Christians do in light of this stated purpose? Several things. I'll list three that come to mind, in no particular order. It isn't an exhaustive list, but hopefully it will give us something to work with for the time being.

First, we take care of human need. We were initially given the task of populating the planet, taking dominion over it, and tending the garden where we were placed. That command has never changed. We're able to produce food, shelter, and other needs for billions of people, many more than live on the earth just now. Our ability to produce that food has increased substantially in recent generations, as has our ability to be sure the environment isn't damaged in its abiltiy to sustain future generations. So we care for the things around us and make the most of them, trying as well as we can to distribute them to others as well.

Second, we recognize that all good gifts come from the true and living God. We give thanks to Him, not to ourselves, to our natural systems, or to whatever organizations we have set up and assume will protect us. God is the one who receives the glory, including the honor for giving us the fruit of our labor.

Third, we realize that our desires are not the ultimate good. Nor is the planet. All this is made to be used and to be passed on to others. God in Christ is the ultimate good.

Our role in this world is to be stewards of the gifts God has entrusted to us. We give God the glory, using it for the good of those people he has placed here under our care.

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.

Looking Forward to Christ

1/12/2021

Tuesdays are for the Old Testament
1/12/21

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 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 99"

Augustine prefaces his comments on Psalm 99 with a reminder that the Christian considers all the Old Testament to look forward to Christ (Augustine Psalms, loc. 336101, par. 1). Verse one says there is anger in response to the Lord's status as king. Augustine observes that those who are angry are responding to the fact that the real God is reigning, rather than the gods of their own creation (Augustine Psalms, loc. 336106, par. 2). The anger of God's opponents does not accomplish their purpose. Their idols still perish and God is still the king. He sits on his heavenly throne (Augustine Psalms, loc. 336121, par. 3). Verse two speaks of the Lord's tgreatness, "in Sion, and high above all people." Augustine recalls that Zion implies watchfulness (Augustine Psalms, loc. 336140, par. 4). This, then, is the Church, a city which looks to God.

Augustine notes that the opponents of God are angry with the Church, but that Christians should not be angry with their opponents. Rather, they pray for their persecutors (Augustine Psalms, loc. 336146, par. 5). The Church, then, confesses God's great name (v. 3). Augustine observes that God's name is known in all the nations, and is proclaimed by His people (Augustine Psalms, loc. 336161, par. 6). As he frequently does, Augustine bases our knowledge of God's greatness on our confidence that He is the just judge. In the same way, Christians are to engage in just judgment (Augustine Psalms, loc. 336171, par. 7).

Verse five calls us to magnify the Lord. His people worship before him due to his greatness (Augustine Psalms, loc. 336176, par. 8). Augustine observes that the earth is seen as God's footstool in Scripture. The desire to worship at his footstool is easily confused with worship of the earth (Augustine Psalms, loc. 336181, par. 8). The material, earthly things are important. Yet we look to Christ, the one with real flesh and blood, for our hope (Augustine Psalms, loc. 336191, par. 8).

In verse six the Psalm turns to a history of God's people, those who hear from him and call upon him (Augustine Psalms, loc. 336201, par. 9). Moses, Aaron, and Samuel, God's priests, guide God's people in worship of Christ, the true and eternal priest.

Verse eight speaks of the forgiving nature of God. Augustine notes, "God is not said to be forgiving toward anything but sins: when He pardoneth sins, then He forgiveth" (Augustine Psalms, loc. 336216, par. 9). Even when sins are punished, it is for correction, not to destroy. Augustine illustrates this with examples from the lives of Moses, Aaron, and Samuel, the three priests mentioned in the Psalm (Augustine Psalms, loc. 336221, par. 10). All humans sin and fail before God. He chastizes and restores them.

In the end, in verse nine, we are called again to magnify the Lord. Augustine reflects again on the ways we magnify God for his greatness. This, he says, is what brings all Christ's people together (Augustine Psalms, loc. 336255, par. 11).

Isaiah 60:1-6 - Lectionary for Epiphany

1/11/2021

1/11/21
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 historic one-year lectionary.

2020 was a year characterized, in many people's minds, by bad news. Thus far, there's been a good bit of bad news in 2021. In our Old Testament reading for Epiphany, though, we have some good news. Very good news. I think we will benefit from it.

The passage in Isaiah 60:1-6 makes a sharp division between darkness and light. In the Bible the darkness is pictured as a place of sorrow and despair. If you've ever been misplaced in the dark, you know why. It is disorienting. And you really can't tell if you are going to drop into a bottomless hole in that dark cave or go crashing into something dangerous in that dark basement.

Darkness is over the earth, covering the peoples. All the nations are wandering around in the dark, with no clear path. It's a time of discouragement.

What is God's promise? In the day of restoration, which he pictures as coming - sometime - hopefully soon - certainly at the right time, the light of the Lord will come to you and show the way for all nations to come into the light. This is a promise of hope and deliverance.

But when is it going to happen? At some undetermined point in the distant future? The New Testament would understand this to be a prophecy with two fulfillments. Yes, in the very last day, at the end of the world, it is a picture of the reconciliation of all nations, drawn to the Lord. But in the meantime, Jesus, pictured as the light of the world, has come.

During this season of Epiphany, then, as we look to Jesus, we expect to see true light. It is in Christ that we can make sense of our world. It is in Jesus that we find our way out of darkness, bondage, and even death. We look to Jesus to enlighten our eyes. He is the light who shines in the darkness, and the darkness has not overcome it. He is the one who enlightens all who trust in him. His light has come.

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.

Psalm 8 - Lectionary for the Circumcision and Naming of Jesus

1/8/2021

1/8/21
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 historic one-year lectionary.

Most children go through a time period of fascination with the world of wild animals. I remember my daughter and one of her friends spending hours catching insects, mostly ants, and putting them into a little screen box, then watching them with magnifing glasses. And what child (or adult) isn't pleased when a butterfly lands on a finger? You always used to see aquariums in the waiting rooms of physicians and dentists, so you could watch the fish doing nothing in particular. This has sadly been replaced by television screens where you can watch Hollywood personalities doing nothing in particular. I'll take the fish any day.

What does this have to do with Psalm 8? In Psalm 8, the man, the son of man, has been placed a little lower than the angels and has been given dominion over all nature. As this passage speaks of the role of Jesus, God the Son, it also reminds us that we have innate interest in doing what He did. Like my daughter, Jesus doubtless went through times in his youth when there was hardly anything more fascinating than to watch ants or worms. My other daughter, when we went on a vacation trip once, said her favorite thing was that she saw a duck on a pond. We could have done that free.

Jesus cares about this world, about the wildlife, and about our life. He is the one who has been given dominion over it all. How much more does he care about you than he cares about the flock of turkeys that come by my office and look in the window? He really does care about you and me in a special way. His name is majestic. And he has chosen to watch over you and see that you are all right.

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.

Numbers 6:22-27 - Lectionary for the Circumcision and Naming of Jesus

1/7/2021

1/7/21
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 historic one-year lectionary.

Numbers 6:22-27 is a passage of blessing we frequently use, especially at the end of a church service. Specifically, the threefold blessing in verses 24-26 comes out of our mouths regularly, usually accompanied by making the sign of a cross over a congregation.

We don't often think about the impact of such passages, but it pays to do so at least once in a while.

First, the passage is Trinitarian in nature. There are three specific movements in it, all having to do with the acts of the Lord. Any time we see a group of three in the Bible, we want to consider whether it is a sign of the Trinity. Here there is little doubt. The Lord's title is repeated very deliberately.

Second, we want to realize that Hebrew poetry is normally based on some sort of parallelism. Here, each of the lines has two elements. It's a triangle of parallels. Often when we see parallelism, it's in couplets - groups of two. Here, however, we have a group of three.

Notice the first element of each is very similar. Blessing, making his face shine, and lifting up his countenance, all are the same action. When God looks upon his people, he brings good. He is the God of blessing. He looks at us to see what would be good to do for us. This should give us great comfort.

The second element of each of the three lines shows a strong similarity as well. God keeps us, is gracious to us, and gives us peace. These are the ways he blesses us, and they are very similar to each other. How does he keep us? He keeps us in his grace. He keeps us in peace.

Apart from the Lord's blessing, we have no light of God shining on us. We have no confidence that we will be guarded in all our life by his presence. But with the Lord's name being placed upon us in blsssing, we can trust that he will be with us, watching over us, giving us all his blessings, all our life.

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.

Eruptions of Praise

1/5/2021

Tuesdays are for the Old Testament
1/5/21

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 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 98"

Augustine plunges directly into his interpretation of Psalm 98 by pointing out the new song to be sung to the Lord is rightly sung by the new man in Christ (Augustine Psalms, loc. 336009, par. 1). Yet this song is to be sung in all the earth, about God's deeds. Augustine notes the works of the Lord recorded in the Gospels as an example.

Augustine sees God's good works as done by Christ, "the arm of God, and the right hand of God" (Augustine Psalms, loc. 336019, par. 1), and that they are done to show God's glory. In verse two, the glory of God, his good work, is his salvation. Again, Augustine ties this directly to Christ's appearing (Augustine Psalms, loc. 336024, par. 2). This, again, is the mercy and truth referenced in verse three. Again, Augustine applies the idea to Christians, as Israel is pictured as extending throughout the whole earth (Augustine Psalms, loc. 336035, par. 3).

Verses 4-6 call for joyful shouts and melodies to God, using all sorts of instruments. Augustine notes that the trumpets and pipes mentioned are formed by hammering. He ties this concept to tribulation, which shapes the believer in his trust for God (Augustine Psalms, loc. 336046, par. 5). Verse seven continues the concept of trial, as it speaks of the sea being stirred up. Augustine sees this as symbolic of persecutions against Christians, as opponents are provoked by the joyful noise of the Christians (Augustine Psalms, loc. 336070, par. 7).

Augustine sees the metaphor changing in verse eight, as the floods clap in response to God's works. Here he sees the water of the Holy Spirit (Augustine Psalms, loc. 336075, par. 7). The hills also bless the Lord (v. 9). This suggests to Augustine that there are differences in hills. "The good hills, are spiritual greatness; the bad hills, are the swelling of pride" (Augustine Psalms, loc. 336080, par. 8). In this way he explains that some hills tremble before God and some rejoice.

Verse 10 describes God's judgment as just and equitable. The righteous would rejoice in His coming, but the unrighteous would not. Rather, they are called for repentance (Augustine Psalms, loc. 336086, par. 8).

Psalm 90:1-12 - Lectionary for Eve of the Circumcision of Christ

1/4/2021

1/4/21
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 historic one-year lectionary.

Psalm 90 draws a stark contrast. God is the eternal one, from everlasting to everlasting. A thousand years to him is kind of like yesterday or, even shorter, a watch in the night. This is a brief time, though it seems long to us. A night is generally divided into three different watches. God can sweep generations up like grass clipings.

How long do we last? In contrast to God's eternity, in verse ten we live perhaps 70-80 years. Human life expectancy has grown a little bit in the last few generations, mostly because of little things like plumbing, vaccines, and antibiotics. But really, it's not that common to live significantly beyond 70-80. Virtually everybody in that age bracket is slowing down considerably.

We recognize, in contrast to God, we are very temporary. What hope is there, then? Ae we simply condemned to a short and unhappy life? Not at all. As God considers the ages, he looks loving ly at each one of our days. Though we may toil and sigh, He sees what each moment of each day can be redeemed for. He knows that they all have purpose. Some have significant purposes for us, some for others. Some are not seemingly important but God can use them anyway.

Our Lord is watching over us. He has the wealth of experience that comes from his everlasting and comprehensive knowledge of all that happens. And he cares for us. Therefore we ask him to teach us to care for our days in the same way He does. He is faithful to do it. He can walk with us through each one of those days. It's no trouble to him.

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.

Isaiah 30:15-17 - Lectionary for Eve of the Circumcision of Christ

1/3/2021

1/3/21
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 historic one-year lectionary.

On the eve of the circumcision of Christ we often read Isaiah 30:15-17. Here God points out to Israel that they have no need for fear. They will be kept by God. "In quietness and in trust shall be your strength" (v. 15). It isn't our quietness, though, nor our stability, nor even the strength of our trust.

The safety of God's people is part and parcel of the strength of God. It is his strength, his majesty, in which we trust. We are weak, generally incapable of accomplishing any of our own security. But God is the strong one.

I picture this very much like a small child being taken on a long trip. The infant, who can't walk or talk, dress himself, or take care of other basic grooming needs, is taken by loving parents aboard an airplane. The child didn't buy the ticket. The child doesn't understand the ticket or even the trip. The child is with the parents, as the airliner goes through its safety checks, receives instructions and clearance, then takes off. The airplane may climb to an altitude at which the outside air is extremely cold and not breathable. The infant doesn't know where he is going, nor how to get there safely. What happens? Given enough time, the pilot reaches the destination, decreases altitude, slows the airplane, lands it, drives it to the right place, and the infant with parents leaves through the airport. Mission accomplished! All calm!

We trust in the great and mighty God. He is able to carry us through situations which would certainly prove our undoing. If we trust in him, we are perfectly safe from eternal harm. Then again, if we trust in ourselves, if we panic, if we try to put our infant hands on the airplane controls and fly the thing, if we pop the emergency hatch and leap from the airplane at 40,000 feet, we will surely die.

The God of Israel is able to keep his people. Like the infant on the trip, we rest in God's arms, fed by His Word, kept by His Holy Spirit. Here is our comfort and our strength.

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.

Psalm 54 - Lectionary for Lectionary for Holy Innocents, Martyrs

12/31/2020

12/31/20
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 historic one-year lectionary.

Yesterday, today, and the next two days our lectionary posts deal with Scriptures typically used for the Holy Innocents, sometimes called the Slaughter of the Innocents. Yesterday I talked a little bit about the enormity of the problem of abortion in my country, since that is a clear example of children being killed without adequate protective intervention.

Today, what do Christians do about situations such as abortion? For that matter, with an increasing number of political voices suggesting that it is all right to execute survivors of abortion, to participate in active euthanasia, or to deny treatment to terminally ill patients, even if they aren't heading toward immediate death, we need to ask how we will respond. How do we protect these people who bear the image of God by their very existence as humans? What is an appropriate reaction?

I have been accused of being "like the kind of person who would . . . " Go ahead and fill in the blank. It's an unfair accusation, and was already an unfair accusation when the author of Rhetorica ad Herennium suggested this was precisely the kind of accusation the prosecutor should make when nothing else is ready to stick. You want women to suffer. You want children to be forced to grow up in homes that don't provide love. You don't care about quality of life issues. You don't care about poverty. Or this one, which is more closely related to Psalm 54. "You are like those people who would try to blow up or set fire to an abortion clinic, then."

Actually, I think the Scripture would take a rather low view of arson or explosive attacks which would deomolish private property, possibly harm people, and certainly create a public safety hazard for those in the neighborhood. This is the kind of attack which is carried out in certain clearly-defined circumstances. It's an act of war against an enemy who recognizes it as warfare. Innocent bystanders have had an opportunity to leave. The property is destroyed after asking that the property be turned over without a fight.

How does this relate to Psalm 54? In verse five it says that the Lord is the one who will return evil to my enemies. God is the God who rejects evil and who protects his people. He cares about those who bear his image in their human nature. He cares about those who are unjustly persecuted, including being put to death. But outside of the very specific circumstance of warfare, and nobody is likely to ask me to join in that military action (being a grandpa and an academic, not exactly suited to active duty), I leave vengeance to the Lord. I can pursue legal means, I can try to persuade people, I can try to create incentives to protect human life, but it isn't within my vocation to torch the abortion clinic. It isn't even within my vocation to put sugar in the gas tanks of the people who urge active euthanasia for elderly people.

The Lord will take care of it. He will guard his people. He will return evil onto the heads of those who have practiced evil. I'll keep on trying to persuade them not to do evil. They need a warning. Meanwhile, let's try to do good in our world.

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.

Jeremiah 31:15-17 - Lectionary for Holy Innocents, Martyrs

12/30/2020

12/30/20
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 historic one-year lectionary.

We're surrounded by sorrow. The readings for this and the following three posts are used for the commemoration of one of the saddest events recorded in the Bible, the occasion of the execution of the male children two and under in the area of Bethlehem, at the order of Herod.

Scholars differ on their estimates of the extent of the slaughter of the innocents. Most agree that Bethlehem was not a heavily populated place and that there were likely not all that many male children two and under at the time. It was not a large enough event to prompt comment from sources outside the Bible. It didn't provoke a revolution.

The fact remains, though, that in Jeremiah 31:15-17, the proper response to these sorrows, to the loss of children who have been taken away, is weeping. It is a time of sorrow.

My native country is one of the few in the world which allows the legal execution of unborn children, for any reason or for no reason, up to the time of birth. By some estimates, and they are estimates because political authorities have not considered it worth their time to gather statistics about this legalized homicide, between 15% and 30% of unborn children are killed in the womb. We are a heavily populated place. There are a lot of pregnancies in this country. Though the statistics lag behind the current date by a couple of years, and though numbers of abortions are not reported by some of the most populous states, a modest estimate is that about 860,000 unborn children were killed in the United States in 2017. Our current pandemic death toll is dwarfed by the death toll caused by the execution of unborn children.

Yes, the proper response is weeping. Is there any hope? These people seem lost to us. For many we don't even have a reasonable hope that they will be participants in the resurrection to life. What hope is there?

Verses 16-17 say that we can have hope. The children of the righteous who have been taken away in the acts of warfare instigated by the Babylonians will be returned in the restoration of all things. We don't know precisely what that means. We can't say that all children who have been lost to their parents will be returned to them. We can't make any guarantee of their resurrection to life. We don't know exactly how God works. But we do know, for those who have been hearing the Gospel in faith, even those who are cruelly taken away have still been given the precious gift of the Gospel, which leads them to eternal life. Will they depart from the faith? We don't know. Will they remain in the faith? We don't know. But we do know that God is merciful.

While we pray to end the acts of warfare and abuse which result in killing others, particularly in killing children, we can also have hope that God, in his mercy, will show himself to be the God of restoration. So we fight the slaughter of the innocents. And we refuse to give up hope.

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.

God as the Exalted Judge

12/29/2020

Tuesdays are for the Old Testament
12/29/20

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 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 97”

The title of Psalm 97 speaks of the restoration of the land. Augustine takes the restoration to refer to the time of resurrection, when "all those things which are sung of in the Psalm were done" (Augustine Psalms, loc. 335810, par. 2). Verse one speaks of God as king, bringing joy to the earth. Augustine recognizes that the Church is subject to storms and battering of opposition, but, like waves against an island, the opposition does not move the Church. Verse two continues to speak of the conflict. The Lord in judgment is surrounded by darkness (Augustine Psalms, loc. 335820, par. 4). He will judge by fire (v. 3). Augustine does not take this to be the eternal fire of the final judgment. This goes before God's coming, while the eternal judgment comes later (Augustine Psalms, loc. 335830, par. 5). Verse five specifies that the lightning of God goes out into the world. This is how God stops his enemies. Augustine allegorizes this with the image of a cloud of preachers from which come lightning bolts of truth (Augustine Psalms, loc. 335845, par. 6).

The presence of the Lord is very intimidating. Verse five has the hills melting. Augustine sees these as "every high thing raising itself against God" (Augustine Psalms, loc. 335855, par. 7). The image of verse six is God's presence declaring his glory. The whole church makes this confession. Augustine takes it to be an embodiment of God (Augustine Psalms, loc. 335871, par. 8).

In contrast, verse seven speaks of the futility of idol worship. The living God receives glory, but the dead stones of idolatry have no glory (Augustine Psalms, loc. 335881, par. 9). Augustine also points out that the idolaters themselves will accept honor from worshipers. However, among Christians the leaders do not accept glory, but turn it to God (Augustine Psalms, loc. 335819, par. 10). Glory belongs only to God, not to humans. Satan may try to obtain honor and glory, but Augustine sees this pursuit also as useless (Augustine Psalms, loc. 335910, par. 10).

Verse eight speaks of the rejoicing we have when we realize the angels worship God (Augustine Psalms, loc. 335920, par. 11). Augustine sees this as the pattern in Acts 10 when the Holy Spirit comes upon the household of Cornelius. The worship of God began, which showed Peter and his associates that God accepted the Gentiles. This brought joy (Augustine Psalms, loc. 335930, par. 11).

The joy of the people of God comes from his exaltation (Augustine Psalms, loc. 335935, par. 12). He is far above all the other gods. His people, in light of God's glory, love him and hate evil (V. 10). The disctinction between our natural desires and God's priorities is huge. Our response is to deny ourselves and affirm God (Augustine Psalms, loc. 335950, par. 13). Even if we are threatened by loss, even loss of life, the Christians can trust that God will guard them in eternity.

Verse 11 speaks of a light, raised up by God, for the righteous. Augustine takes this as yet another strong assurance that God will keep his people (Augustine Psalms, loc. 335971, par. 15). Whatever trials our world has for the godly will cause no eternal harm. This makes the righteous glad (v. 12). Augustine reminds Christians to look to their eternal hope in God (Augustine Psalms, loc. 335996, par. 17).

Psalm 11 - Lectionary for St. John, Apostle and Evangelist

12/27/2020

12/27/20
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 historic one-year lectionary.

Psalm 11:3 asks what the righteous can do if the foundations are destroyed? Verses 1-2 describe the wicked as shooting at the righteous, but shooting in the dark. These ideas complement each other quite well. Imagine being under fire by someone who can't see you. You might be shot. It could be highly dangerous. Now imagine being under fire by someone who can't see you, while you are inside a fortified place, behind a solid rock wall. The archer who can't see you will never be able to hit you. You have shelter which the weapons can't penetrate. Chances of injury are minimal.

These foundations, the solid rock wall, are the walls of God's holy temple, where he lives.The only way the enemy can launch an effective attack against God's people is by destroying God's temple, knocking down God's throne, disrupting him where he is seated. In short, God is not going to let it happen.

The foundation of the Church is Christ, the Rock of salvation, who has revealed God's will in these last days. It is the salvation by grace through faith, recognizing that he has purchased that salvation through his blood, upon which we stand. My simple question, then, is this. Why do Christians so often try to destroy the foundation? Why do we neglect our salvation? Why do we consider the truth of Scripture and the understanding of salvation as it has always been held as if it is unimportant? This should never be so. We destroy the foundation upon which we are built in Christ. There's no excuse for this.

As we live out the Christian life, then, we commit to building our lives on the foundation of Jesus. He is the solid rock upon which we stand. There is none other.

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.

Psalm 119:137–144 - Lectionary for St. Stephen, Martyr

12/23/2020

12/23/20
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 historic one-year lectionary.

It is nice to be popular, influential, and well respected, isn 't it? Most of us would work very hard toward that goal. Even within the Church there are plenty of people who would like to "rise" to a "position of authority." We think that is "success."

The Psalmist sees success in a very different light In Psalm 119:137-144, the Psalmist considers himself small, unimportant. Who and what is great? God as revealed in his word is great. We may find trouble, we may face opposition, we may be rejected and despised. But God's Word is always solid. It will never fail.

What do we delight in? We delight in the Word of God which cleanses us, directs us, and brings us delight. We seek to understand the Word of God clearly. We ask how it works in our lives. We ask how we can live according to God's Word.

In these last days, Christians confess that Jesus, the living Word of God, has redeemed us from sin and death. He is able to bring us to eternity, without fail. He alone is worthy of our respect, our honor, our zeal.

When we face trouble, then, we turn to the Lord and His Word. He will take care of our opponents. We don't need to worry about that. He is able to do all things perfectly.

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.

2 Chronicles 24:17-22 - Lectionary for St. Stephen, Martyr

12/22/2020

12/22/20
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 historic one-year lectionary.

In 2 Chronicles 24 we read about something that has happened countless times. After a time of godly leadership, those who are more interested in their own interests intervene in government and society, wanting to depart to the religious inclinations of their own hearts. In this instance, they depart to the native religion of the area, which tries to win some sort of favor by making sacrifice and begging the gods of fertility to show favor.

We see this pattern over and over again, whether it is an attempt to manipulate nature, some sort of local god of fertility or of wealth, or to persuade others to bring prosperity. It's ultimately all the same, since it takes our resources and attempts to create a personal advantage by our own efforts.

It does seem a normal way to live, doesn't it? It makes perfect sense. And, for that matter, if we can get others to do our will and accomplish the work for us, we are normally glad to take advantage of others' effort for our good.

How does the Christian view this? Just as with Zechariah, we condemn those efforts to exploit others. We recognize that the one true God is our hope. He is the one who holds all the earth in his hands and brings favor to those who trust in him.

What happened? This isn't the answer we would normally prefer. While God works for good, he doesn't seem as concerned about our earthly safety and security as in our eternal destiny. Zechariah was stoned to death. But while dying, he was aware that he had done right in the sight of God.

When we proclaim God's truth, boldly and steadfastly, we may just face opposition who would try to do away with us. The hope of the Christian is not in this life, though. It is an eternal hope. We believe that God will not disappoint, in the end. He is the true Lord of all, who is able to care for his people, beginning to end. Even if they should kill our bodies, we can trust that we are ultimately perfectly safe in the hands of our Lord and Savior. There is no room for fear. The Lord is king of all.

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.

Building in Light of God's Glory

12/22/2020

Tuesdays are for the Old Testament
12/22/20

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 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 96”

Psalm 96, though it speaks in the title of the house being built after the Captivity, does not speak of the particulars of a place of worship. Augustine points out that verse one speaks of all the earth singing to God (Augustine Psalms, loc. 335642, par. 2). The whole earth, then, is the place of God's house. Augustine considers that the way God's house would be built in the whole earth is through Christian love, referencing Paul and John (Augustine Psalms, loc. 335647, par. 2). Further, he sees that Christ builds the house based on the wood of His cross. This calls all nations to look to Him.

The building of God increases, in verse two, as people tell of God's salvation. This is to be the content of all our preaching, for it is God's honor (Augustine Psalms, loc. 335662, par. 3). Speaking of our honor rather than God's is not faithful. Augustine sees this a erecting a wall for our own temple rather than for God's temple. Our walls are destined for ruin. Only God's temple will stand. Verse four sees God as the great one who is to be praised. Again, this sets him apart from us. Augustine sees Jesus as the Man who is set apart, worthy of more praise than we could give (Augustine Psalms, loc. 335677, par. 4). Augustine sees the greatness of Jesus in that he was able to build a home among all nations and redeem them all, giving his life as a priceless ransom. In this he rejects the idea that Christ's death is only sufficient for some (Augustine Psalms, loc. 335693, par. 5). The other gods, those of all the nations, may be so small and weak, but the true God is above all (Augustine Psalms, loc. 335703, par. 6).

Verse six speaks of birth confession and beauty being before God (Augustine Psalms, loc. 335708, par. 7). Augustine applies this to say if we love beauty our covenant action is to confess our sins. This again brings honor to God and makes us clear. The purity shows beauty (Augustine Psalms, loc. 335718, par. 7).

The greatness of God shows through in his people (v. 7). All the praise, therefore, is to go to God. Augustine sees God as the one who accomplishes all good (Augustine Psalms, loc. 335728, par. 8). As a response to God's glory, in verse 8, Augustine considers that we return gifts to God. The appropriate gifts are "a broken and a contrite heart" (Augustine Psalms, loc. 335733, par. 9). Verse 9 speaks of coming into God's court. Augustine takes this to be in the "Catholic church" (Augustine Psalms, loc. 335738, par. 10). All the earth, in verse 10, brings glory to God. The Christian brings the testimony of Scripture to proclaim God's glory.

The glory of God creates gladness. Verses 11-12 speak to a unified testimony of all creation. All the world, reconciled to God, is glad in His presence (Augustine Psalms, loc. 335769, par. 14). God will judge the world in righteousness. Augustine understands this to imply that Jesus has purchased the whole world so he is able to judge it (Augustine Psalms, loc. 335789, par. 15).

Psalm 80:1-7 - Lectionary for Christmas Dawn

12/19/2020

12/19/20
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 historic one-year lectionary.

Our Psalm for Christmas Dawn speaks to the sorrow which is common to all of us at times. Especially in Psalm 80:4-7 we are invited to join in the lament. We have prayed and God doesn't seem to be answering. We have bread of tears and we drink tears also. Why is it that things seem so bad so frequently?

The Psalmist doesn't answer that question. We could certainly make a theological statement about the fallen condition of the world or we could observe that the presence of some good in the world speaks of God's mercy. That would be fine, but the Psalm doesn't go there.

I'm not going there either. What response does the Psalmist have? What is the response of the Christian?

We pray that the Lord would come. We pray that he would restore us, that his face would shine on us.

God's people are going to be mocked, scorned, characterized as fools or power hungry bigots. You name it, the accusations are out there. Sometimes the accusations are even accurate, at least about individuals and even significant groups. We are an object of contention and derision.

Again, we could fight back. On some levels we should, especially by giving the many good reasons to trust in Christ. Much of my career has been spent demonstrating that there is no incompatibility between Christian beliefs and serious academic inquiry.

Is that convincing? To some, it is. But above all else, the facts of the Incarnation, life and work of Jesus, and his death, burial, and resurrection are what convinces.

In the time of Christmas, then, and at all other times, we proclaim the fact that God has come to reconcile the world to himself. With the Psalmist, then, we pray he would come to 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.

Micah 5:2-5a - Lectionary for Christmas Dawn

12/18/2020

12/18/20
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 historic one-year lectionary.

Some things don't make much sense until we can see them in retrospect. That is the case with our prophetic reading from Micah 5:2-5. It is cryptic until we consider it in light of the birth of Christ.

Bethlehem, the place which is out of the way and easily forgotten, that's where the ruler of Israel comes from. Yes, we know that refers to David the King, but it is greater than him. The origin of this ruler is "from of old." There are prophecies from the very beginning of the human period, referring to someone who will come to destroy sin. But he waits until the appointed time.

At that appointed time, there's a birth, there's a return of the brothers to Israel, and the ruler stands and acts as a shepherd, but one who rules in majesty. Like a shepherd keeps his sheep safe, this ruler keeps his people in peace, all over the world.

David never did this. His brothers weren't part of his reign. He sometimes kept his nation safe, but at other times it was characterized by war and dissent. And he certainly didn't rule all over the world.

Jesus, on the other hand, draws all nations to himself, restoring Israel itself. He will bring a reign of peace, eternal peace, in the last day. And his reign knows no boundaries.

This is Christ, who is born to save us, come to deliver us, prophesied of old, reigning now from his seat at the right hand of the Father in majesty. When we look to Christ as a baby on Christmas, we also look at the eternal king of Israel. From a humble place, apparently nothing but a child, but the ruler and shepherd of all.

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.

Psalm 96 - Lectionary for Christmas Midnight

12/15/2020

12/15/20
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 historic one-year lectionary.

Psalm 96 speaks of how the whole earth should sing before the Lord and give him glory. He is not like the "worthless idols" (v. 5, ESV).

If we think of the way different religions have viewed their deities over many generations, we see that the Bible, both in the Old Testament and the New Testament, sets the true God apart from what everyone else believes. When the Psalmist says that the gods of the peoples are worthless idols, we can easily look at examples of these idols. Some are made of wood, some pottery, some carved stone, some metal work. They depict people or animals with some exaggerated characteristics. The most common that we have are gods of fertility or of grain, though there are plenty of others. The more gods, the better. You want to have as many of them around as you can, and try to appease their anger. Otherwise you might be childless, have crop failures, not get enough rain, suffer from earthquakes, fires, and floods, or any number of other possible troubles. The people who maintain these deities admit that they have made them, or that they bought them somewhere.

The God of the Bible is the real thing. He has communicated with His people. He existed before anything was created. He is ot represented by any images because he cannot be captured in an image. He provides for his people, all out of his mercy rather than due to the worthy activities of his worshipers. He wants to care for his people.

This is very different. It's such a striking vision of God that the pagans wouldn't know what to do with it. He is the living God.

This could be frightening. Actually, it should be frightening. But what does the Psalmist observe? God actually wants to be the cause of rejoicing. He provokes it by judging the earth with correct justice and in righteousness. Rather than making any sort of self-centered judgment, he does what is good and right.

This stands apart from the other deities as well. At best, they are indifferent. At worst, they are vindictive. The God of the Bible acts in mercy and love.

Give praise to the Lord, all the earth! He is the great one.

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.

Drawing Near to God via Confession

12/15/2020

Tuesdays are for the Old Testament
12/15/20

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 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 95”

Psalm 95 is a psalm of praise. Augustine sees it as a song calling God's people to praise God in the safety God gives them. The joy is a righteous joy which lasts forever (Augustine Psalms, loc. 335527, par. 2). A question which Augustine thinks important is where God's people are ocming from, to whom they draw near, and what they were far from (Augustine Psalms, loc. 335533, par .2). The coming near is not a matter of location but of desires and habits. To be far form God is to be unlike Him.

Verse two speaks of the means of coming before God. It is through confession. Augustine observes that confession in the Scripture may refer to a statement of our belief in God or to an admission of our guilt (Augustine Psalms, loc. 3355433, par. 4). Augustine is clear that although we are all guilty of sin we do not need to be excluded from the songs of praise to God. We still make a joyful noise to the Lord (Augustine Psalms, loc. 335553, par. 5). He illustrates this idea at some length, using various characters from Scripture.

Verses four and following speak of God's rule overall things. Here Augustine mentions Christ as the corner stone, joining the wall of the circumcised and the uncircumcised (Augustine Psalms, loc. 335578, par. 6).

The majesty of God, then, calls us to fall down before him (v. 6). It is only in God that we can be restored. Augustine is clear that we have reason to trust in God. "The thing created hath no slight confidence in Him who created it, and that in no indifferent fashion, but according to His own image and likeness" (Augustine Psalms, loc. 335589, par. 8). The particular nature of the creation is what motivates hope in God.

As the Psalm moves to its conclusion, in verse eight, we are to hear God, by not hardening our hearts. Augustine calls Christians to have their hearts softened so as to hear from God (Augustine Psalms, loc. 335604, par. 10). Verse nine sets the reader apart from the Israelites who provoked God's anger in the wilderness. The wilderness experience, which lasted 40 years, showed the steadfast pattern of Israel (v. 10). Augustine considers 40 in the Bible to indicate a fulness of time (Augustine Psalms, loc. 335614, par. 12). Verse 11 then speaks of God's promise to his peopke, but a negative promise. They would not enter the promised land. Augustine finds this a note which should provoke fear. God swore by himself that the people would not enter (Augustine Psalms, loc. 335625, par. 13). Augustine's comments also end on this serious note. The warning holds true. We must not harden our hearts.

Isaiah 9:2-7 - Lectionary for Christmas Midnight

12/14/2020

12/14/20
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 historic one-year lectionary.

We've all seen the advertisements which introduce products a little at a time, gradually showing the claim that you will get far more than you bargained for and that it will cost less than it might, a true value. Our passage from Isaiah 9:2-7 may look like that kind of advertisement, at least at times. We read about light shining in the darkness. We learn that the light in the darkness includes our nation and others being multiplied, especially multiplied in joy. We read about several different types of joy, all having to do with a greater reward than we would have expected. We see that it has something to do with being rescued from the enemies who would oppress us and force us into servitude.

How many of our social activists would stop right there, at the end of verse five, then tell us to get busy about doing just those things we thought valuable? Be light. Learn to have joy. Break free from oppression. Break oppression for others. Go and do it.

That's a fine thing to do. I would like to think that I could find joy and bring joy to others. I'd like to stop oppression, especially when it has influence over me, and also when it troubles others. I'd like to enlighten people. That's all find and good.

There's just one problem, and it's a serious one. In myself I am unable to accomplish the task. I can understand some of it, and pursue some of it. I can shine what light I have. But I can't do the whole thing, and neither can you.

Perhaps we will grasp the problem best if we continue through verses six and seven, seeing the context. What did Isaiah think God was telling the people?

In these verses there is a child to be born, one who will rule, and who will be the great, mighty, fair, and charitable ruler. His reign will increase. He will be the righteous ruler, who can actually complete the goal of light, joy, and freedom.

Christians understand this child who is king to be Christ, God the Son, very God and very man, born to save us and rescue us from the oppression of sin and death.

As we begin the season of Christmas, then, let us look to the Christ who will rule the world in righteousness. He is our hope. He is our light. He is our salvation.

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.