Category: Old Testament - Wittenberg Door Campus Ministry

Psalm 111 - Lectionary for Advent 4

12/17/2019

12/17/19
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 historic one-year lectionary.

“The fear of the Lord is the beginning of wisdom; all those who practice it have a good understanding” (Psalm 111:10, ESV). I’ve listened to numerous interviews and read a good number of books and articles recently which have led me to a conclusion about our Psalm for this week. Those who actually consider culture and history in context, looking at it with an open mind, then who give the Scripture genuine consideration, these people will find wisdom and understanding in the Scripture. They will ultimately see that God has worked in history through his covenant people, providing for the needs of huge swaths of society. Those who remember his words of peace and gracious treatment of our neighbors will in turn care for their neighbors. Those who view God as the source of all food and other renewable resources will find themselves caring for production and distribution of those resources. Those who see God as the God of all knowledge, understanding, and beauty are going to share that knowledge, understanding, and beauty with the world all around them. Those who know that God is the God of justice and order will themselves practice justice and order through cultural norms and through governmental organizations. Those who recognize that God’s redemptive covenants are for all who believe will invite everyone to believe and receive God’s redeeming care. There’s a tremendous weight of good for all the world as we discover the fear of the Lord and the accompanying wisdom. The more we explore the riches of God, the better we are at loving and serving our neighbors.

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.

What Do We Bring to Salvation?

12/17/2019

Tuesdays are for the Old Testament
12/17/19

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 50”

Augustine makes it clear, based on Psalm 50:1, that God speaks to his world and that God’s word is sure in every way (Augustine Psalms, loc. 324945). Augustine refers to the phrase, “God of gods,” and interprets it to indicate that he is the true God who can do all things, yet emphasizing the triune nature of the one God. In reference to the Psalms which make references to other gods and even to humans being like gods, Augustine suggests, though in rather indistinct terms, the idea which we would know as communication of attributes, where God imparts some measure of his divine nature, such as his righteousness, to his people (Augustine Psalms, loc. 324955). Augustine continues, as the Psalm says God has called the earth, to note how God speaks to all the nations in the world. Particularly here, he mentions the African peoples (Augustine Psalms, loc. 324982), possibly because of his African heritage or possibly suggesting he is speaking to Africans. Yet Augustine is clear that in God speaking “from the rising of the sun to its going down” he is removing ethnic boundaries. All in Christ are one and there is no particular group with special favor.

Verse two, in a contrast which Augustine mentions, says that the revelation of God starts in Zion, at Jerusalem, and spreads to all nations (Augustine Psalms, loc. 324991). Augustine sees this as a reference particularly to Jesus’ death, burial, and resurrection at Jerusalem. The Gospel spread from Jerusalem to all nations (Augustine Psalms, loc. 320996). Augustine considers that Jesus’ coming to Jerusalem and living as a man essentially was his means of hiding his divine glory so as to die for his people. Otherwise, unhidden, he would not have been rejected and killed, thus fulfilling the prophecies (Augustine Psalms, loc. 325006).

In verse three we read that this communicative God, once hidden, makes himself known. He is manifest and will not remain silent. Augustine notes that for now God in Christ seems silent and uncomplaining, allowing people to continue in their evil (Augustine Psalms, loc. 325027). Rather than revealing himself in his wrath, he calls a people to repentance. At some time, he will call his people to repentance and come in judgment, but it is not yet. In the day of judgment, though, Augustine is clear that the unbeliever will not only suffer separation from God, but also some clear punishment. He considers that this should motivate all to turn to God in trust (Augustine Psalms, loc. 325036).

Augustine follows with an allegorical mathematical argument that God raises up many generations of people together. From this apparent digression, he moves into verse four, where God will call heaven from above, to join with the Lord as judge (Augustine Psalms, loc. 325114) In verse five, God’s voice calls to gather the righteous, whom Augustine takes to be angels, though the angels also gather righteous people in turn (Augustine Psalms, loc. 325129). Verse six continues the motif, with heaven declaring God’s righteousness. After this call, in verse seven, Augustine finds us returning to the original theme. God speaks to his people, they are to hear him (Augustine Psalms, loc. 325152).

God’s message to his people appears at last in Psalm 50, verse eight. God is not reproving his people because they sacrifice. According to verse nine, the people regularly bring sacrifices to God (Augustine Psalms, loc. 325167). Despite the fact that the offerings are being made, God says he does not accept them. He already owns everything (v. 10). He also has superior knowledge of all the winged creatures, those acceptable for sacrifice and those not acceptable (v. 11). Augustine recognizes that this shows God’s knowledge and possessions go far beond what humans have (Augustine Psalms, loc. 325191). He even notes that God’s knowledge of creatures existed before the creatures themselves, so God could make them by His command (Augustine Psalms, loc. 325198). Verses 12 and following expand on the idea of the necessity of offerings. Augustine notes that it says very plainly that God doesn’t actually need anything. On the contrary, he describes God as the giver of all, not the receiver (Augustine Psalms, loc. 325214).

Ultimately, Augustine observes, all we are able to give God is praise. In verse 14 the language of sacrifice is used to describe praise to God. Augustine describes this further as very good news. It levels the field for rich and poor. It requires o possessions at all, but a character, which God has given to all (Augustine Psalms, loc. 325229). In the day of trouble (v. 15) we can call upon God. Again, this does not take any earthly resources. We are rescued not by what we have, but by what God has. Augustine goes on to describe trials that are common to all, and the fact that the Lord is the help of all who endure trials (Augustine Psalms, loc. 325245). He even observes that our compassion creates trials for us, as we find needs we cannot meet. This also urges us to call out to God on behalf of those who suffer.

Augustine observes that God calls his people to worship him rightly, offering a genuine sacrifice of praise. It is important to have a pure attitude before God (v. 16). We are to take up the commands of God rightly, though Augustine does leave room for God’s servants to be fallen in nature (Augustine Psalms, loc. 325275). Verse 17 draws a distinction between the one who is fallen and the one who hates instruction. The person who, in verses 17 and following, hates instruction and makes alliances with thieves and adulterers, is not offering praise to God (Augustine Psalms, loc. 325291). That man, according to verse 19, is not offering praise to God (Augustine Psalms, loc. 325291). That man, according to verse 19, embraces deceit. He pursues evil rather than the good of the LORD. This pursuit is not only harmful to the neighbors, but also to the man himself. Yet Augustine sees the greater problem, as stated in verse 20, as the damage caused to the brother. That could be seen even as pulling believers away from the Church and their redemption (Augustine Psalms, loc. 325314).

All the while, observing evil, God had not spoken out to bring judgment, according to verse 21. Augustine is clear that God issued warnings, but had not poured out all his displeasure on his people (Augustine Psalms, loc. 325337). God’s warnings are clear. Those who ignore him should fear. In verse 23, the alternative to fear is genuine praise to God. Those who take up God’s Word with an attitude of praise and honor to God will see God’s salvation. Augustine uses several allusions to the New Testament as illustration of this idea (Augustine Psalms, loc. 325352). Particularly, that salvation of God, says Augustine, is through Christ, the Lord who saves sinners.

Deuteronomy 18:15-19 - Lectionary for Advent 4

12/16/2019

12/16/19
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 historic one-year lectionary.

Most people in our world seem to have one of two responses to Christianity, both described in Deuteronomy 18:15-19. Some of them, fearful of what might happen if they are confronted by God, are like those of verse 16. “Let me not hear again the voice of the Lord!” The presence of the creator of all is a terrible thing. He is described as a consuming fire, possessing glory which will kill those who gaze upon it. Many who are afraid of God’s confrontation are intimidated by all His commands as well. They flee from a life regulated in ways which go against their own inclinations. They find God’s identification of sin repugnant. In this headlong flight from the true and living God, they prefer “dead” gods, those made in the human image, including physical idols and idols of their own imagination.

Others like the idea of God visiting the world, but they misunderstand the glory and majesty of God. They say they want an unmediated encounter with God. They pursue spiritual experiences, emotional highs, and seek to be ushered into the spiritual presence of God. Some turn to mediums and spiritists, ending up in the presence of evil spirits. Some turn to experiential forms of Christianity and try to be whipped into an emotional frenzy. They don’t consider the fact that an unmediated encounter wtih God is exactly what brings death and destruction throughout the Scripture, because only that which is holy and pure can stand before God.

My hope and prayer is that all these people, in both categories, will be frustrated and their desires will be unfulfilled. Both groups are going down a path that leads to eternal destruction.

What is the alternative? As God raised up Moses, a prophet who would speak for him in the presence of the people. in these last days, just as He promised, God the Son, Jesus, has come. True God, yes, but clothed in humanity, he mediates the presence of God for all who look to him. Being without sin himself, he alone is able to stand in the presence of the holy Lord. Being truly human, he alone is able to represent all humanity before God’s throne. He is the one we are to hear and believe.

Verse 19 leaves us with a sobering thought. We can stand before God in the mediating presence of Jesus, or we can stand before God without Jesus’ protective care. God requires this perfect obedience, perfect holiness, perfect submission, from someone. Are we prepared to stand before God in our own selves? Not at all. We need a mediator, and in Jesus we have exactly the mediator we need. Lord, give us grace to hear and believe 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.

Psalm 85 - Lectionary for Advent 3

12/10/2019

12/10/19
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 historic one-year lectionary.

Would you like to be in good company? I mean really, really good company! In Psalm 85, appointed for this third week of Advent, we read in verses 10-11, “Steadfast love and faithfulness meet; righteousness and peace kiss each other. Faithfulness springs up from the ground, and righteousness looks down from the sky” (ESV). Where are God’s people? They are right in the middle of this meeting. They are getting kissed from both sides at once, like my granddaughters do. Sometimes we have built a “hug sandwich” where the beloved one is the cheese and the parents or grandparents are the bread.

The Christian, redeemed by God’s loving sacrifice on behalf of sinners, has suddenly been placed in the middle of this loving melee! We’re stuck between faithfulness and righteousness. We’re right in the middle of righteousness and peace. We’re being run over by love and faithfulness from opposite sides. There’s no escaping God’s mercy.

Does it always seem like we are in this position? Not at all, nor did it for the Psalmist. In verses 4-7 we cry out for restoration, for God to lay down his indignation, for his anger to go away, for his salvation to be shown. We often find ourselves in a place of fear and doubt.

But God . . .

Our Lord has come, born of a virgin, born under the law, to redeem those under the law, at the right time, in the right place, not clinging to his divine kingly authority but suffering as one of us, to bring us to God. He knows that we aren’t able to live that sinless life. He knows that we won’t keep God’s law perfectly. He knows that we are ultimately powerless to redeem ourselves.

But God . . .

puts in the middle of that cosmic pile-up, treats us with his favor, and redeems us out of all sin and death for eternal life. Thanks be to God.

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.

Are We Following a Shepherd of Death?

12/10/2019

Tuesdays are for the Old Testament
12/10/19

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 49, Part 2”

Augustine’s comments on Psalm 49 pick up in a second part at verse 14. Here the Psalm speaks of death as the shepherd of some people. Augustine notes that their ”way is a stumbling-block to themselves” and that they “mind only things present, while they think not of things future . . . who think not of any life, but of that which must be called death” (Augustine Psalms, loc. 324808). Augustine then makes a slight digression by discussing the nature of death in very interesting terms. “[D]eath is either the separation of the soul from the body or a separation of the soul from God, and that indeed which men fear is the separation of the soul from the body: but the real death, which men do not fear, is the separation of the soul from God” (Augustine Psalms, loc. 324816). Death becomes the shepherd of these people because they reject Christ, who is life. For all who believe Christ, the shepherd is life and immortality. Augustine goes so far as to say that in the present time, “In heaven we are by faith” (Augustine Psalms, loc. 324823).

Augustine continues to ask why the unrighteous seem to flourish. He notes that the Psalm describes it as being night. Even a small light at night seems bright, or, as Augustine, shifting metaphors, says, a blade of grass in winter seems very green, but it will perish (Augustine Psalms, loc. 324831). In the end, those who trust in Christ, the light of the world, will rise to everlasting life, while those who do not trust Christ, though they appear temporarily alive, will perish. The hope, restated in verse 15, is that “God shall redeem my soul” (Augustine Psalms, loc. 324846). Augustine observes this is not an idle or temporary hope, but that it is a hope based on Christ’s descent to hell and ascension to heaven. It is a hope beyond doubt or fear (Augustine Psalms, loc. 324854).

There is a potential fear of the Christian, from verse 16, when confronted with the fact that some have become rich. Possibly the Christian himself worries that he is too rich so must be guilty in the terms used in the Psalm (Augustine Psalms, loc. 324862). Augustine counsels that there is no need for fear. As we seek good things in life, as we seek them for good motives, we have no fear. Those who would oppose us will finally have no eternal profit. We also, if we gain riches, will be no better or worse in eternith (v. 17). Augustine compares this idea to Jesus’ parable of Lazarus and the rich man. In the afterlife the rich man had no gain from his wealth (Augustine Psalms, loc. 324884).

Verse 18 speaks of the earthly blessings which the unbeliever might have. Augustine points out that the blessings of this world are illusory. What the rich have now do not go with them. Again, the rich man in Jesus’ parable was unsatisfied in Sheol. He had not hungered and thirsted for righteousness, so he was not satisfied (Augustine Psalms, loc. 324907). Augustine’s overall conclusion is that righteousness is what God has said it is, and that we are obligated to recognize and pursue it, knowing our eternal reward. To think otherwise, in verse 20, is to be like a beast, lacking sense (Augustine Psalms, loc. 324933).

Isaiah 40:1-11 - Lectionary for Advent 3

12/9/2019

12/9/19
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 historic one-year lectionary.

As we move into the second half of the Advent season, our readings turn to a hopeful kind of peace, still driven by the promise of the coming of the Lord. In Isaiah 40:1-11, we are told of the comfort to be spoken to God’s people. Their trouble is coming to an end. There’s no need to fear, because God is on his way.

Some years ago I saw a series of billboards trying to encourage people to turn to God in faith. Actually, that isn’t quite right. They were trying to scare people to turn to God in faith. They asked questions such as, “How will you answer when God asks you what you did for the least of His people?” One of them, with virtually no graphic, just a stark black background, said, “Don’t make me come down there.” - God - How different this is from the picture we are given in Isaiah. What will happen when God comes down here? His arm rules, he sends his reward, he gathers his lambs, he carries them, he leads those with young. Oh, I want God to come down here. I need to be guided. I look forward to a reward. I am identified in Scripture as a sheep that needs his leadership, and he is the good and gentle leader. We don’t try to scare people into God’s kingdom. No, when we confront our world with the truth, it is frightening enough. These people are scared. They need to confront their fear and be confronted with the fact that they really ought to be scared to death in sin and shame, but that Jesus insisted on dying in their place.

Is God still coming to end the world? Yes. He says that the grass withers, the flowers die, but his word, which gives life, will endure. May we decrease and God increase. Come, Lord Jesus.

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 50:1-15 - Lectionary for Advent 2

12/3/2019

12/3/19
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 historic one-year lectionary.

What do you give someone who already has everything? Something to put it in. In our reading from Psalm 50 God presents himself as the one who does already have everything. His people have been making offerings before him, consistent with God’s command. In verse eight He doesn’t rebuke them for their offerings. But he doesn’t accept the offerings, either. At issue is the fact that the people seem to think they are giving God something He needs. We hear this idea all the time. It’s just as wrong now as it was back then.

Maybe if we give to God’s work more generously from our finances, He will open the floodgates of heaven and bless us with more money! If we gather enough people to pray, maybe God will actually listen! If we humble ourselves as well as Christ humbled himself, then we will be exalted like Christ was exalted! All these ideas suggest that God needs something, that he is not complete in himself.

The fact is, if God is not complete in himself, if he needs anything else to be complete, he is not the true God of all. He would be some sort of cheap imitation, like all the other gods of the world, who don’t possess their own cattle, know all the birds, and own all the beasts of the fields.

What is the real issue in this Psalm? God is calling his people to trust him, and reminding them that their offerings are to come from their love and trust in him. Our relationship with God is not based on what we can bring or give, but on who God is and what He has brought into the world - - - everything there is. For this reason we bring him offerings, we give him praise, we honor him in all. He shows himself to be the Lord of all. It’s because God is worthy, not because we have a gift worthy of him. We can’t even give God something to put it all in. We simply call on God in the day of trouble, then find that he knew about it and has taken care of it. He is the mighty and loving Lord 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.

Warning against Trusting Ourselves

12/3/2019

Tuesdays are for the Old Testament
12/3/19

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 49, Part 1”

Augustine jumps into the Christological significance of Psalm 49 immediately. Verse one addresses not only those present, but all nations. Augustine sees the fulfillment of that in the Church, which speaks the Psalm to all nations. Further, the command to ponder the significance is akin to Jesus’ call, “he that hath ears to hear, let him hear” (Augustine Psalms, loc. 324627). Augustine sees the call becoming even more emphatic, as in verse two it speaks to “earthborn” and “sons of men,” whom he considers respectively as those engaged by earthly values and those held by Jesus, the Son of Man (Augustine Psalms, loc. 324635). Likewise, the “rich” are the earthborn and the “poor” are the sons of men. Augustine goes farther by asserting that those who “eat and worship’ are the earthborn, because they are not satisfied and are not genuinely humane.

In verse three, all nations are to hear the wisdom of God. Augustine sees the repetition involving both the mouth and heart speaking as a sign of the importance of the message (Augustine Psalms, loc. 324650). He also finds that the wisdom of God is not a strictly rationalistic matter, as verse four addresses it as a parable, something sung to accompaniment. Augustine here refers to the dual nature of the Christian, who sees “through a glass darkly” (Augustine Psalms, loc. 324658).

Verse five speaks to the needlessness of fear. Augustine observes that we do not fear what we cannot escape, a singularly counter-intuitive idea (Augustine Psalms, loc. 324673). The problem is relieved in that the means of escape is not in what we can do, but in Christ, our escape. The condemnation comes through trusting ourselves, as Augustine asserts Eve did, resulting in her fall (Augustine Psalms, loc. 324689).

The identity of those who slip is found in verse six - those “who trust in their virtue, and in the abundance of their riches do glory” (Augustine Psalms, loc. 324689). Augustine again emphasizes that finding glory in God preserves us from slipping and falling. On the contrary, Augustine takes verses seven and eight to refer to the man who trusts his own glory. Even Christ the brother will not redeem that one. He will not give God propitiation (Augustine Psalms, loc. 324704). Yet Augustine again affirms that those trusting God will receive heavenly riches, according to Jesus’ promise. Augustine finds this pattern to continue in verse nine. Those who consider the things of this world as ultimate will work and strive for those things, though they pass away (Augustine Psalms, loc. 324727). Augustine illustrates the concept of verse nine by use of Jesus’ parable of Lazarus and the rich man. Verse 10 gives further emphasis, in that the man who glories in himself does not see death for what it is. According to Augustine, he doesn’t even recognize that others are dying all around him (Augustine Psalms, loc. 324743).

Augustine continues to discuss the distinction between the earthly but imprudent man who thinks he is looking out for himself and the Christian who gives himself away and is actually saving his life (Augustine Psalms, loc. 324765). The monumental gains we can have, in possessions and memorials, are not worthwhile in the final analysis. They end up in tombs (v. 11), along with their owners, without the eternal dwelling of the Christian. Verse 12 describes those who glory in themselves as senseless beasts. Augustine again says people should not wind up in this state, because God has revealed himself in Christ (Augustine Psalms, loc. 324796). The end of the unbeliever, in verse 13, is to bring offense upon himself, but not on the Christian. The Christian can endure the scorn of others and still turn to God in hope (Augustine Psalms, loc. 324811).

Malachi 4:1-6 - Lectionary for Advent 2

12/2/2019

12/2/19
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 historic one-year lectionary.

For several years I have worked with the three year lectionary, which has this reading near the end of the Church year, so I made comments on it just a few weeks ago. Not surprisingly, there is nothing particularly new to say about our passage of Scripture from Malachi 4:1-6. However, let’s make a few observations. In the last day, the sun will rise. What is this sun that arises? Like the sun in our world, it is able to do a couple of different things, depending on the circumstances of the one receiving it.

For those who are disobedient, not trusting in the Lord as revealed in Scripture, the sun will be the heat source in a burning oven. It will not only heat things up, but it will be like the element on the “clean” cycle of the oven. All that is not of faith will be burned up, reduced to ash. God gives a clear and terrifying warning here. All who read and hear it are called to turn to God as he has revealed himself in Scripture “lest I come and strike the land with a decree of utter destruction” (v. 6, ESV). The deadly, burning sun is due to rise. Those who are not trusting in God through Christ should consider themselves warned. There will be no stopping of God’s judgment.

For those who are trusting the Lord as revealed in Scripture, the sunrise will bring healing, warmth, comfort, and nurture. Just as the sunshine causes plants to grow and gives light, warmth, and cheer, God’s people, identified by their trust in Him, will find they can walk before Him, seeing clearly. This is the sun of righteousness, rising with healing!

What’s the difference? It is the same sun. It is the same day of judgment which comes from God. The difference is in how we look to God, the source of light. As we are looking at him through faith in Christ, we are perfectly secure. Otherwise, God promises that it will be a day of doom. How do we treat this warning? May we have grace not to scoff at God’s warning. He keeps his promises. I pray that He will use this passage of Scripture to draw many closer to him in trust, as He has in the past. Let us heed God’s counsel in this, as in all things.

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 Advent 1

11/26/2019

11/26/19
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 historic one-year lectionary.

The season of Advent is a time of preparation. In our Psalm for this week, Psalm 24, we are asked who could go up to the hill of the Lord. Only the one who is pure in heart, with clean hands. The righteous go up to the Lord, no unrighteous need apply.

Christians can be moved either to self-righteousness or despair by this idea. How will I approach the Lord? With clean hands and a pure heart. One of our natural conclusions is that we are impure. We sin against God in grievous ways. We have not kept His commands. We have sinned in what we have done and in what we have left undone. We run into exactly the same problem in 1 John, especially in chapter two, where we are told that the Christian walks as Christ walked, that we love our brothers perfectly, and that we don’t love the things of the world. In these things we stand condemned. What hope is there?

Perhaps then we turn to the other end of the spectrum. God has received me, therefore I am able to ascend the hill of the Lord. It doesn’t matter what I do. All is well. God loves sinners. I love to sin. It’s a great arrangement! But that falls short as well. Deep in my heart I realize that I have fallen short of God’s commands. That won’t work either.

What’s the solution? Who ascends to the mountain of the Lord? Jesus, the Christ, who has clean hands and a pure heart. He is the one who is perfectly acceptable in the eyes of God the Father. What good does this do for me? It does the same good for me that we read about in 1 John. In chapter one of 1 John we are told that as we confess our sins we are cleansed, completely, entirely, from all sin and evil. In the perfect righteousness of Christ, then, not in our own righteousness, which is sinful and corrupt, we approach God. We are brought to His holiness through faith in Christ. For this reason, and this reason alone, we receive the blessing God has promised to His people. It is about Jesus’ righteousness on our behalf, imputed to us. This is our hope and our joy. Therefore we are brought up the mountain of the Lord, dressed in Christ’s righteousness, to the glory of His holy name. Thanks be to God.

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 Power Seen through His Love

11/26/2019

Tuesdays are for the Old Testament
11/26/19

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 48”

As he normally does, Augustine comments on the superscription of Psalm 48, which is assigned to the “second day of the week” (Augustine Psalms, loc. 324450). He draws a connection to the creation of the firmament on the second day of creation, then declares the Church as the firmament, the place of strength.

The opening of the Psalm sings praise to God and His city, which is on a hill, easy to see. Augustine compares it to the city on a hill with light that can be seen from a great distance. However, Augustine continues to observe that we do not go out in search of this city, for if we are God’s people, it is already our city, with Jesus as the corner-stone not cut out by hands (Augustine Psalms, loc. 324463). The plural which Augustine finds in verse two seems momentarily perplexing, but he concludes there are two sides in God’s kingdom - one of Jews and the other of Gentiles, gathered as one by Christ (Augustine Psalms, loc. 324475). In verse three, God is the refuge, when He rescues His people. Again, Augustine applies this to Christ as the firm foundation of the secure refuge (Augustine Psalms, loc. 324487).

In verses 4-7, rulers of the earth assemble together. Augustine sees them coming to God’s mountain and marveling at Christ’s work. This caused them trouble, and they hurried away in verse five. The trouble Augustine finds is that the presence of Jesus convicts the rulers of their sin (Augustine Psalms, loc. 324493). Moved by fear, as a woman in labor, lest they should bring forth new life, the rulers flee from God’s mountain. Augustine briefly analyzes the reference to shiops of Tarshish, noting that some scholars identify it as Tarsus in Cilicia, while some consider it to be Carthage (Augustine Psalms, loc. 324512). Regardless, it is a city which had deserved a reputation and could be seen as a seat of pride, to be broken by God’s storm. Verse eight (seven in Augustine’s version) concludes the idea of the passage. As we have heard in the past, now in Christ we see the fulfillment (Augustine Psalms, loc. 324524).

Verse eight, in Augustine’s version, which is verse nine in ours, speaks of seeing God’s loving kindness among His people. Augustine questions how this could be, since all God’s people would be recipients of His mercy. He concludes that not all people who are among the Church and who receive Christ’s gifts actually are recipients of His mercy, since “not all live worthily of that Sacrament” (Augustine Psalms, loc. 324542). Those who believe receive God’s gifts effectually. This brings rejoicing in the next verse, because of God’s judgments. Even though, as Augustine says, we labor in adversity, God makes people glad in His presence (Augustine Psalms, loc. 324566).

Verse eleven tells God’s people to “walk about Zion, and embrace her.” Augustine sees this as speaking well of God and His kingdom. Understanding the might of God is done through grasping God’s love (Augustine Psalms, loc. 324578). The love of God is also powerful for right perception of godliness. Augustine takes this as athe meaning of the Psalm’s exhortation to “distribute” or “distinguish” the houses (Augustine Psalms, loc. 324590). The outcome of our perception is that, as the Psalm closes, we can identify the true God for generations to come (Augustine Psalms, loc. 324602). Augustine considers that through history people have failed to perceive the coming of the Lord and His true identity, turning often to false gods. Therefore, those who have seen the true God must tell the next generation, so God will rule over them in righteousness.

Jeremiah 23:5-8 - Lectionary for Advent 1

11/25/2019

11/25/19
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 historic one-year lectionary.

Jeremiah 23:5-8 shows a fundamental shift in the concept of God’s deliverance. It’s one we would do well to wrap our heads around. In the day when God raises up the “righteous Branch” (v. 5), the one Christians understand to be Jesus, we begin thinking of God’s rescue not from something but rather to something.

The people of Israel were always focused on the Exodus. God rescued His people out of Egypt. He brought them across the Red Sea, out of the place of bondage, away from the tyranny of the Egyptians. This was the theme of cultural unification for all of Israel. They were the people who had been taken out, for whom the Exodus had happened.

In the day Jeremiah speaks of, the people are no longer focused on being taken out of bondage in Egypt, but on being brought into the place of promise. This message would speak very clearly to Jeremiah’s original audience. As we recall, Jeremiah was a prophet working in Jerusalem after it had been occupied by the Babylonians. The city was in ruins, it was surrounded by hostile forces, it was full of famine and disease. The city of God was in shambles. And at that time, Jeremiah, looking to the future, said God would raise up the branch of David, the one who would sit on the throne in the eternal kingdom God promised to David. This one, whom Christians identify as Jesus, would bring the people into the land where they belong, out of all the countries where they were before.

Christianity, as described especially in Acts, draws people from all nations together, placing them into a new fellowship, a new nation, if you will. They have landed, through Christ, in His kingdom. It’s the place where they belong.

Christians, then, look to Christ as the one who rescues them from the bondage of sin and evil, but more than that, they look to Christ as the one who places them into His righteousness, His peace, the fellowship with one another, the community of faith, and the eventual promise of an eternal home. We see Jesus as the one who brings us TO something, much more than the one who brings us FROM something. In this, Jeremiah’s prophecy is fulfilled. God gathers His people into the kingdom of the righteous Branch of David. He calls all nations together into this eternal kingdom, the kingdom of His loving deliverance.

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 46 - Lectionary for Last Sunday of the Church Year, Series C

11/19/2019

11/19/19
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.

As we move into the end of the old year and into the new year, our readings look to the end of the world. In Psalm 46 we read of God as our refuge, a stronghold. When the day of judgment comes, all our world will seem out of order. The picture in verse two of a mountain thrown into the sea is a scene of terror. It’s similar to our modern idea of a meteor crashing into the sea - a big one. What destruction and terror we have when the end comes! In verse nine, God brings an end to war, but it is by destroying all the weapons of war. This in itself is a warlike action.

The fact is, people turn to God as a fortress because they have reason to be terrified. In the time of the end, God’s intervention will be quite forceful. Yet our Psalm reminds us that we can rest in God. In His presence there is peace (vv. 4-5). We can be still before Him (v. 10) because He is the one who is with us, not against us. He is the true protector of His people.

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.

All Nations Grafted into Christ's Kingdom

11/19/2019

Tuesdays are for the Old Testament
11/19/19

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 47”

In his introduction to Psalm 47, Augustine reminds his reader of the ascription “for the sons of Korah” and the meaning of the name Korah as “Bridegroom.” He thus ties this psalm’s ascription to the children of Christ, the crucified Bridegroom of the Church (Augustine Psalms, loc. 324316). This, Augustine says, was a place of childish mocking, but also an occasion to remember that Jesus invites children to come to him in faith.

In verse one, all nations are called to clap their hands. Again, Augustine finds this to signify the foolish disobedience of Israel but the recognition on the part of the nations of Christ as Lord (Augustine Psalms, loc. 324334). The “hands” signify the good works with which we rejoice in Christ. A reason for the rejoicing emerges in verse two where, by his resurrection, Jesus shows himself to be the Most High, again, not of the Jews only, but of all the nations, subdued under His feet (v. 3) (Augustine Psalms, loc. 324347). Augustine applies this victory of Christ also to the Church, which holds spiritual and charitable authority over all, placed in a position to succour believer and unbeliever alike (Augustine Psalms, loc. 324359).

According to verse four, the work of the Church can be seen as an inheritance from God. Augustine observes that as Esau became the servant of Jacob, the nations are cared for by the chosen people of God (Augustine Psalms, loc. 324365). This is a jubilant occasion (v. 5). All are to look to the God who has “gone up,” which Augustine very naturally applies to Christ (Augustine Psalms, loc. 324377). Again, verse six calls for praises, sung to God. He is the king of all (v. 7). Augustine consistently focuses on Jesus in his identity as God and King (Augustine Psalms, loc. 324402). According to verse 8, he will reign over the nations, as we see Christ doing, enthroned in heaven, sitting at the right hand of the Father. Augustine also identifies Christ’s throne in the heart of all his people, thus affirming an illocal presence of Jesus (Augustine Psalms, loc. 324414).
In the end of Psalm 47, we see even princes gathered to God (v. 9). Augustine observes these are princes of nations, in the plural, people of honor from many places gathered in faith before the Lord, recognizing God’s authority (Augustine Psalms, loc. 324426). As they recognize the Lord they become His people, like Abraham. They too are able to gather in Christ’s kingdom, grafted in from every nation.

Malachi 3:13-18 - Lectionary for Last Sunday of the Church Year, Series C

11/18/2019

11/18/19
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.

What’s the use? We work and work, after seeing few measurable results. It’s a discouraging process. In the time of Malachi, God’s people were seeking the restoration of their nation after a time of captivity. They faced trial after trial. In Malachi 3:14-15 they ask why they should even try. The people of God have been speaking against God. All their effort seems futile, yet they are working as hard as they can. They assume God must be the one to blame. What will they do?

In verse 16 the people regroup. They speak with each other, and apparently pray to the Lord. He hears them and gives His promise. In the last day, the Lord will take them as His treasure. At that time they will be able to distinguish between the good and the evil.

In the final analysis, God is the only one who brings a hopeful result. He is still the reascuer of His people. The difference between good and evil will be clear, but it is based on their belief and trust in God, not their faithful works. There will be judgment and distinction. But those who have been faithful to the Lord will receive a reward. This is the hope of the Christian.

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 98 - Lectionary for Pentecost 23C, Proper 28C

11/12/2019

11/12/19
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.

Psalm 98 calls all creation to sing praises to the Lord. All creation - the earth, the sea, the rivers, the hills, and all the people too. This is a mighty chorus of praise! What reason is there for such an outcry? The Psalmist provides several reasons in the first few verses of the Psalm. In verse one, God “has done marvelous things! His right hand and his holy arm have worked salvation for him” (ESV). The salvation of God is a big thing. After all, it seems quite impossible from our perspective to remove sin from somebody, especially without that person’s works of righteousness. Here, however, God works salvation for us. For this reason, we are called to sing God’s praises.

In verse two, God has made His salvation known by showing the nations His righteousness. I was recently talking with afriend who is having a little trouble wrapping her head around how big sin and salvation are. She took issue with the idea that we all sin, because she would rather think of the fact that we all make mistakes. Sin, I explained, is anything which falls short of God’s perfection. God shows us His righteous perfection. Then he shows us how he has given his life for all our sin, for all the times we are short of God’s perfection.

Third, in verse three, God “has remembered his steadfast love and faithfulness to the house of Israel” (ESV). He has shown his salvation all around the world.

For these reasons, God’s people sing praises to Him all the time. He has shown himself to be the savior, the redeemer of all his creation. We join the chorus of earth, sea, rivers, and hills calling out with God’s praises.

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.

Christ as the fulfillment of God's revelation

11/12/2019

Tuesdays are for the Old Testament
11/12/19

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 46”

As he begins to discuss Psalm 46, Augustine reminds his readers, as is his custom, that the text looks forward to fulfillment in Christ, the perfect end, or outcome, of God’s revelation (Augustine Psalms, loc. 324141). In verse one, God is a real refuge, a strong place, which Augustine compares to some of our attempts at finding security in a place of danger. Because of the world’s uncertainty, we cannot rely on our own ideas of safety. Regardless of the danger, the Christian turns to Jesus (Augustine Psalms, loc. 324150). For this reason, as we read in verse two, we do not fear. Augustine compres this confident lack of fear to the security Jesus felt when asleep in the story-tossed boat. Though the danger was palpable, Jesus did not fear. The same lack of fear applies to God’s people even when surrounded by great destructive power (Augustine Psalms, loc. 324176). Augustine further compres the Gospel preached to Gentiles to Christ, who is described as a mountain thrown into the sea. In itself it was terrifying to the onlookers but the result was for good, comfort, and security (v. 3). As an illustration, Augustine discusses the uproar created when Paul brought the Gospel to Ephesus (Augustine Psalms, loc. 324192).

In verse four, amid the shaking and roaring of the waters, we find a river of life, making people glad. Augustine considers this as an allegory of the peaceful water of the Holy Spirit, given for God’s people to drink (Augustine Psalms, loc. 324200). The Holy Spirit, given after the glorification of Jesus, filled the early Christians with joy. Augustine sees this also in verse five, as the sign of God in the midst of His people, a secure place. He raises the question here about God’s local presence, as the Psalm could be taken to limit God to one place. On the contrary, Augustine states that God “is contained in no place, whose seat is in the conscience of the godly” (Augustine Psalms, loc. 324217). Even if humans were to fall away, God would remain. God’s presence is anywhere it is needed. In this way God is in the midst of His people.

Verse six speaks of the “heathen” being troubled. They are bowed down. Augustine sees this as a bowing down to adore the true God, who has confronted them (Augustine Psalms, loc. 324226). The revelation of God’s presence troubles unbelievers. Their most reasonable course of action is to honor and adore God. In case we should have any doubt about God’s self-revelation, Augustine describes several places in Scripture where God revealed himself through miraculous means. Verse seven identifies this God clearly as “The Lord of Hosts.” Augustine ties this Lord very specifically with Jesus, God the Son, who calls all to himself (Augustine Psalms, loc. 324250).

In verse eight the Psalmist calls us to see God’s works. Augustine stresses the need to come, see the Lord, and be moved to believe (Augustine Psalms, loc. 324257). He emphasizes the need to believe the Lord before being broken and crushed at His coming, when Christ will be the judge of all. The evidence should be overshelming: Christ is depicted as the mighty mountain of God, not easily overlooked. For now, the Lord’s work is that of peace (v. 9). He can even end wars, but Augustine considers that true work to be ending the wars against God. He will end that war by striking down the ungodly (Augustine Psalms, loc. 324279). The end of ungodliness will be violent, as Augistine shows using several Scriptural allusions.

In conclusion, verse 10 calls God’s people to be still and see that He is God (Augustine Psalms, loc. 324297). We are not God. Only He is the true God. Our role is to put down our arguments against God. He is the one who, in verse eleven, has shown himself in glory as the one who takes up and cares for His people. His promises and person last forever. This brings hope and salvation.

Malachi 4:1-6 - Lectionary for Pentecost 23C, Proper 28C

11/11/2019

11/11/19
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.

Every so often, more often than I would like, I will see or hear a line of commentary that draws a very sharp distinction between the Old Testament and the New, regularly portraying the God of the Old Testament as a grumpy old man eagerly warming up to smite all humanity. On the other hand, the commentators depict Jesus as the all loving New Testament deity who really cares.

A careful reading of our Old Testament passage for this week, Malachi 4:1-6, should dispel those ideas. Verse one warns of a terrible destruction which is coming. The “arrogant and all evildoers” (ESV) are in deep, deep trouble. They will be cut down and then burned. Yet they have been warned. For generation after generation God has called everyone to trust in Him, not in any of our human wisdom or resources. Verse two shows the comfort and safety they can have, with righteous healing resulting in joyful cavorting like young cattle, overjoyed to go play in the pasture. God’s desire is to move people from verse one to verse two. Verse three, however, soberly reminds us that not all will believe. It will be a dreadful day because of those who reject God’s calling.

What is our reasonable reaction? In verse four we are told to remember God’s commands. They are for our good, for our preservation. And God has not just left us with a warning. Verses five and six speak of God’s work to turn hearts to righteousness, not only on an individual basis, but between generations. By God’s grace, people of many generations are called to repentance and faith, moving from verse one to verse two.

In the Old and New Testament alike, God lovingly calls His people to trust in Him as their only hope. If salvation is indeed by grace through faith, that call is the only truly loving thing to do.

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 148 - Lectionary for Pentecost 22C, Proper 27C

11/6/2019

11/5/19
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.

Psalm 148 describes a tremendous cloud of praises to God - everywhere, from every part of creation. As part of that created order, it is the business of all humans to call out in praise to God. But why? Why are we to praise God? Over the years, several people have told me they think God here acts like a self-absorbed curmudgeon. He demands people praise him because he is great.

If we consider the claim in the last sentence, we could reasonably say it seems self-centered, except for one important element. When we examine God’s claims we find that he is indeed great, incomparably so. Why praise God? Because he is actually worthy of it. God calls for our dedication to Him because that is the right order of things.

Psalm 148 gives us another reason to praise God. In verse 14 “he has raised up a horn for his people” (ESV). This is the symbol of salvation and of forceful protection. In this verse, it is apparent that God is the savior of all His people. He has provided for our salvation. He cares for our good.

Come, let us praise the Lord, for He is good.

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.

Biblical Change - once far from God, now near

11/5/2019

Tuesdays are for the Old Testament
11/5/19

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 45”

Augustine finds in Psalm 45 a central theme of change, which he ties to the concept of the change of the world as people are called to Christ (Augustine Psalms, loc. 323788). He mentions the change from paganism to Christianity and from the old man to the new. The Psalm itself presents a narrative of a marriage, which Augustine quickly associates with the idea of the Church as the bride of Christ (Augustine Psalms, loc. 323795).

Verse one speaks of “a good word” spoken to the King. Augustine notes that different commentators question whether this is the speech of God the Father. When God brings forth “the Word” he is speaking of Christ (Augustine Psalms, loc. 323826). Augustine goes on to observe that all God’s creation is implicit in this word, as God creates by means of Christ, the living Word. Continuing with the theme of a word, the Psalmist goes on to speak of his tongue as a pen. Augustine suggests this is significant of the permanence of the written word as opposed to a spoken message (Augustine Psalms, loc. 323850).

In verse two, the bridegroom is announced as “fairer than the children of men” (Augustine Psalms, loc. 323857). Augustine notes that the Chris t is the man but is fairer because of God’s grace. He then reviews the idea of verses one and two briefly.

Verse three speaks of God’s “sword” which Augustine takes to mean His “word.” It is by God’s word that he makes sharp distinctions between people (Augustine Psalms, loc. 323889). Augustine goes on to speak of the “thigh” on which the sword is girded as the flesh, the human heritage which carried the promise of God from Abraham to Christ. In the end, Augustine identifies Jesus as the subject of verse four, proceeding to reign (Augustine Psalms, loc. 323897). Further, Jesus is the one with truth, meekness, and righteousness in abundance. Augustine uses numerous passages of Scripture as illustration. In the end of verse four, Jesus is also the one who can lead himself on with his right hand.

Verse five speaks of sharp arrows. Augustine takes these arrows in the hearts of enemies to be the conviction of God and the condemnation of God’s Law addressed to unbelievers (Augustine Psalms, loc. 323921).

In verse six the Psalm shifts to speak of God’s throne. The throne that lasts forever is the throne of grace, not that of the Law. Augustine observes that because it is God’s throne and God is eternal, it must last forever. His sceptre, likewise, reflects God’s character. Augustine’s reading is a “sceptre of direction” while many English versions call it as “sceptre of righteousness” (Augustine Psalms, loc. 323936). People, bent upon disputing with God, need God’s righteous directions. God’s will is right. Augustine understands our will as crooked and unworthy of correcting God. Rather, in verse seven, Augustine finds we need correction because of wickedness (Augustine Psalms, loc. 323953). He briefly develops the theme of correction as a call to repentance which must be heeded. Augustine is clear that we recognize God’s mercy. However, it is not raw mercy. “For mercy cannot strip Him of His attribute of justice: nor justice of that of mercy” (Augustine Psalms, loc. 323961). The mercy shows very sharply to Augustine in the middle of verse seven, where he observes the text says God has anointed God. He explains this to be a reference to Christ, the anointed one, who did not reject huanity though He was divine (Augustine Psalms, loc. 323976). Augustine ties this identification of Christ to the stone on which Jacob rested his head and which he later anointed with oil. Here he sees Israel recognizing the Chirst, though Israel wrestled with Christ, allegorically foreshadowing the death of Christ (Augustine Psalms, loc. 323991). The scented garments of verse eight likewise speak both to Jesus’ anointing and to the woman who could reach out to touch Jesus’ garment and be healed. Augustine refers also to the savor of life to those who believe (Augustine Psalms, loc. 324007). The overall picture is that of a royal palac and a king acting for the good of His people.

This brings Augustine and the Psalmist, in verses 9-10, to the queen at the right hand of the king (Augustine Psalms, loc. 324038). The right hand is the place of favor. The queen is dressed in fine garments. She may have come from afar, like the Gentiles who hear and believe Christ (Augustine Psalms, loc. 324054). The queen here, in verse 11, is greatly desired by the king. Augustine again sees this as foundational in God’s salvation, as He is the one who calls people to himself. Augustine continues to illustrate God’s salvation by noting different Gentiles whom he called to himself.

Verse 13 speaks to the beauty of the “royal daughter, the redeemed, beautiful from within” (Augustine Psalms, loc. 324093). Augustine observes that the Church has been seen as beautiful by God, who makes him beautiful from inside out. It brings gladness to all who approach, even causing a generational shift in verse 16. Rather than looking to the glory of the fathers, who Augustine recognizes as the apostles, we look a t the children who will continue the spread of Christ’s kingdom (Augustine Psalms, loc. 324108). The Psalm ends with this hope of a glorious and eternal future.

Exodus 3:1-15 - Lectionary for Pentecost 22C, Proper 27C

11/4/2019

11/4/19
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.

The language of oppression and violent means to throw off oppression has become increasingly common through the 20th century and into the 21st century. Yet I think we may not all understand it in the same way the Bible would discuss it, particularly in this week’s reading from Exodus 3. Here God, speaking to Moses through a burning bush, says he has seen and heard about the trouble of his people. In Exodus 3:9 he sees “oppression.” How are the people of Israel to deal with oppression?

God does not incite the people of Israel to overthrow their oppressors, using violence or any other means. On the contrary, God himself will rescue the people from their enemies. The people will not do it. Even Moses will not do it.

In the Bible, God is the deliverer of His people. He rescues them from earthly opponents, but even more so from the tyranny of sin, death, and hell. This is no kind of battle for us to carry on. Rather, it is one conducted supernaturally by the mighty God. By Jesus’ death on our behalf, we are ushered from death to life.

This is the good news of Exodus 3. God’s people, faced with trouble, cried out to God. He saw their trouble. He remembered them and rescued them from those who oppressed them. Our Lord can undertake these jobs which we cannot. Our role is to call out to God and be ready to follow Him when He changes our world. God is the deliverer.

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 130 - Lectionary for Pentecost 21C, Proper 26C

10/29/2019

10/29/19
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.

One-way communication is very disconcerting. I consider, for example, people who have worked with space probes or distant surface rovers. An instruction goes out. At the speed of light, the probe is far enough away you could reasonably go out for coffee before the message gets to its destination. The system sends an acknowledgement, which allows you the same time again before you learn whether the message was received.

Psalm 130 speaks of prayer “out of the depths.” We cry out to the Lord but we are left uncertain whether God has heard or not. And in our times of doubt and fear we also wonder if we are praying rightly or not. Maybe the Lord hears and will ignore us! This is why the Psalmist asks the Lord to hear him (v. 2).

What confidence do we have? God hears and answers. In verse 3 he is forgiving. In verses 5-6 the Lord is the one who we know will arrive, like the morning. In verse 7 we see the Lord is the loving one who redeems His people. We may not always find the answer to our prayer, at least not instantly. But God hears and answers. He is there, and He always hears His people.

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 1:10-18 - Lectionary for Pentecost 21C, Proper 26C

10/28/2019

10/28/19
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.

A brief conversation I had with a physician once served as the perfect illustration for this week’s Old Testament passage. He said, rather offhandedly, that if his preferred eating habits ever caused blood pressure trouble he would simply work out a medication regimen to fix it. Another person I frequently talked with considered traffic tickets merely the price he routinely paid for his lifestyle.

In Isaiah 1:10-18, God complains that His people don’t really care about the sacrifices they make. They approach sin as merely something to be paid for, like driving a car through the mud merely calls for a car wash. God’s attitude about sin is far different from my attitude about washing the car or sweeping the driveway. Yes, the Lord is the God of all forgiveness. There is no doubt about it. However, the Lord wants us to share His attitude about the serious nature of sin and the joy of His free forgiveness. When our repentance is merely formal, it takes God for granted. This is even an example of taking God’s name in vain. It misses the entire point of forgiveness.

In the passage, then, the Lord calls His people to recognize that our sin is absolutely real, and so is His forgiveness. It is free to us, but it is priceless, and even cost God the Son his life. May we recognize God’s care for what it truly is, and approach His throne of grace with the same care He has - a care that desires holiness.

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 5 - Lectionary for Pentecost 20C, Proper 25C

10/22/2019

10/22/19

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.

Psalm 5:9-10 speaks of those who oppose God and His people. It calls them untruthful, destructive like death, flattering, and guilty. They are to be cast out because of their transgressions. These are harsh words. Are they words we can buy into?

I’ve observed more than one election cycle in my home country. There’s always deceit. One or more candidate is always misleading people about something. In fact, most of the time, we all realize that campaign promises and even policy stances are not to be taken as an accurate reflection of future hopes. Really. I am thinking of running for the Senate and promising all my constituents a unicorn and a balloon. On the off chance of becoming elected, I might just have to buy a lot of balloons. Maybe there’s a balloon manufacturer who will support me. But the unicorn? Nope. Not going to get it.

The opponents of God are untruthful. They will re-invent God to get their own way. They will say that the all loving God would never punish anybody (except their enemies). They will say that generation after generation of Christians got everything wrong, because times have changed. Religion needs to change too. After all, they think religion was invented by humans.

A biblical view will see that Christianity is not a man-made thing. It is divine in its origin. It has consistency, and that consistency is predicated, at least in part, on the idea that God doesn’t change. When we try to paint the Christian faith as something else we bring death, not life. We kill and destroy, and our end is self-destruction. We run into the consequences of our sin. It isn’t pretty.

On the other hand, our Psalm speaks of God blessing the righteous and being their refuge. In the end, the real question is whether we want to let God be God, the one who cares for His people, or do we want to make God over in our image and trust that he will act like us. May we never pursue that plan. The consequences look terrible. Thanks be to God who gives us life and hope.

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God's Grace Received Freely

10/22/2019

Tuesdays are for the Old Testament
10/22/19

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 44”

As he begins to comment on Psalm 44, Augustine makes an immediate allegorical leap. “Korah is equivalent to the word baldness, and we find in the Gospel that our Lord Jesus Christ was crucified in ‘the place of a skull.’ It is clear then that this Psalm is sung to the ‘sons of His Passion’” (Augustine Psalms, loc. 323598). From this point, Augustine continues with the assumption that the Psalm is a way to hear from martyrs. The subscription further matches that of Psalm 22, which Jesus cited from the cross. Augustine takes the forsakenness of the cross not to apply directly to Jesus but to us (Augustine Psalms, loc. 323605).

Verses 1-2 speak of the message we have heard about God’s work, establishing nations and also casting them out. Despite the past history, Augustine observes that the Psalmist expresses a feeling of forsakenness (Augustine Psalms, loc. 323614). Augustine suggests that perhaps the Israelites thought their ancestors were superior in strength or courage. However, verse 3 says clearly they received blessings not because of their ability but as a gift of God. All deliverance, even a sense of God’s presence, is to be seen as something miraculous (Augustine Psalms, loc. 323621) As another possible explanation, Augustine asks whether God has changed. But verse 4 identifies God as the King (Augustine Psalms, loc. 323629). The king who created all does not change. Though we get only a partial picture of God, and will wait for the future when we see Him face to face, Augustine does not find our picture of God changing (Augustine Psalms, loc. 323637).

Though the Psalmist recognizes his ancestors seemed to have more blessing than he does, still he has hope, expressed in verse 5. There will be a future time for the removal of God’s enemies (Augustine Psalms, loc. 323652). God’s salvation, in verses 6 and 7, is good for the past and the future. There is a type of boasting in God which is right and lasts all day (v. 8).

What is the state of God’s people, in light of God’s character? In verse 9, the Psalmist expresses being “put to shame” by God. Augustine is clear that there have been times when Christians have been outcasts (Augustine Psalms, loc. 323668). It is easy for God’s people to think, as the Psalm expresses in verses 9-14, that God has discarded His people. They have been spoiled, consumed by other nations, sold, and scorned. Augustine even says that enemies of Christ in his time wished Christians to die as Christ did (Augustine Psalms, loc. 323684). Verses 15-16 make it clear that these attitudes bring pain to the Psalmist. After enough mistreatment it is hard to see how God has worked by His glory (Augustine Psalms, loc. 323699).

Augustine’s conclusion is that the grace of God is given freely, so the world gets to see that Christ’s people worship him voluntarily, even in hard times. Verses 17 and following speak to the trust the Psalmist has in God (Augustine Psalms, loc. 323707). It is a confidence that in fact God has not abandoned His people. The process of humbling (vv. 18-19) is a way that God prepares His people to trust Him, thus avoiding the eternal death of God’s condemnation (Augustine Psalms, loc. 323723).

Verses 20-21 point out that God is able to search out His people. He also imparts wisdom and knowledge of Himself to them. Augustine notes that our realization of the person of God is glad news indeed (Augustine Psalms, loc. 323731). Even when, as in verse 22,, God’s people arep ut to death, He is able to redeem them. This has given many who were imprisoned and even killed for their faith a great hope. So, in verse 23, the Psalmist calls on the Lord to awaken (Augustine Psalms, loc. 323746). It is not as if God actually sleeps, but we call for the Lord to raise up His body from death, as if from sleep, and work His will (Augustine Psalms, loc. 323754). We desire not to be bowed down and feel forgotten (vv. 24-25) but to be raised up by the risen Lord (v. 26). This, Augustine concludes, is not for our sake but for the sake of God’s Name.