Category: Old Testament - Wittenberg Door Campus Ministry

Psalm 116:12-19 - Lectionary for Thursday in Holy Week

4/4/2021

4/4/21
This is an encore post, originally published November 3, 2020.
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 reading from Psalm 116 speaks of the tender love of the Lord who cares for his people, whether in life or in death. This is the grace of God, to bring us undeserved benefits in every age.

What is the appropriate response to such a Lord? We give ourselves to him in service, we give him thanks, we call on his name when in need, and we bring gifts back to him, realizing that all we have came from him in the first place.

Whether I bring glory and honor to God by my death or by my life, then, I desire to bring him the honor due his name. At some time, I suppose it will be by my death, though I am in no hurry and in no apparent danger at the moment. But God's name is worthy of honor and glory.

Is this a fair exchange? Indeed it is, because God has glorified his name by dying on my behalf, then rising again from the dead to give me a promise of resurrection. So he has shown his glory in a death for me. I can show his glory in a death for him. He has shown his glory in a life for me. I can show his glory in a life for him. In all things, we give thanks to our Lord, who has cared for 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.

Exodus 24:3-11 - Lectionary for Thursday in Holy Week

4/3/2021

4/3/21
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.

It is a fearful thing to approach the God of all. I often shake my head in wonderment at the people who say they want a face to face, unmediated encounter with God. Really? We cannot stand before God, certainly not at our own invitation.

In Exodus 24, God has invited Moses, Aaron, Nadab, Abihu, and seventy elders of Israel into his presence. Before they can approach God, they need to hear God's Word, they need to see once again the reality of death in the death of some sacrificial animals, and they need to be associated with that death, through the placing of blood upon themselves. Not only this, but the work seems to be applied to all the people of Israel.

We only approach God at his command, and it is required that we be made holy to do so.

What does this have to do with a New Testament understanding of the world? God in Christ has called us to approach him and receive his mercy. We do that through faithful hearing of the Word of God, assenting to it. We confess that we agree with the Scripture, which describes us as sinners and God as the holy one who forgives sinners by his own mercy. We approach God in Christ through Christ's death on our behalf. He is the sacrificial lamb who shed his blood so as to make us holy. And we come find him where he promises to be - present for us in Word and Sacrament.

In this way we, like the leaders of Israel, come before the Lord of all, we eat and we drink, and we are not harmed.

God's mercy calls us to approach him, then. We do it not alone, but with Christ as our mediator.

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 70 - Lectionary for Wednesday in Holy Week

3/31/2021

3/31/21
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.

When we are afraid, what do we do? We cry out to God for help. Psalm 70 asks God to hurry up and help!

I know I have been in the position of such fear many times in my life. Yes, fear. It isn't always a lack of faith. It is a perfectly normal and valid response to times of trial. There's no need to deny it.

What makes the fear turn into a sinful lack of faith? It's when our fear is accompanied by a commitment to the idea that we are the ones who have to work out our salvation. It's when we put our trust into something or someone other than the Lord.

What trial was facing the Psalmist? We don't really know. But it was serious. There were some sort of enemies involved. There were probably offenses, and they were real issues.

Yet I want to be clear. The outcry in Psalm 70 is not rooted in sinful fear. It is rooted in faith that God is the savior, God is the one who can rescue us from enemies, and a realization that we need to be rescued.

Preferably right not. Or maybe even sooner.

The fact that the Psalm could be written down tells us something, doesn't it? We don't usually write a piece of poetry reflecting on our need for God's rescue during the actual time of trial. We write it later, after some of the trial has passed. Having this Psalm written is an indicator that the situation did pass. God did rescue his servant.

When I am afraid, then, I will commit to trust in God. I will call out to him, not curse him. I will try my hardest to escape the danger, but I will be asking the Lord to rescue me, knowing that I probably can't outrun all the dangers I face.

God, the strong deliverer of his people, is there to rescue them. We who trust in Christ can call upon him. He is ready to help in our time of trouble.

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 62:11-63:7 - Lectionary for Wednesday in Holy Week

3/30/2021

3/30/21
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.

When we distract ourselves from God's priorities and look at the condition of our world, it's easy to fall into discouragement. 2020 has, in some ways, become a verb, and it indicates doom and gloom. Apparently, 2021 has done the same, though it seems to be more like 2020 version 2.0. Recent news has spoken of political intrigue, sharp division among political and cultural factions, and recently a major shipping channel blocked by an accident which has partially paralyzed supply lines for much of the world. What kind of hope do we have?

I might quickly add that nothing has actually changed. The trials we face are different in their specifics, but they are not new. In the time of Isaiah the world was suffering from warfare, political intrigue, diseases, invasions, and all the like. There were no huge ships blocking canals and nobody was carrying goods all around the world, but there were certainly plenty of supply line problems. Trials, disappointments, and dangers are nothing new.

Isaiah gives us some good news, though, and it is still good news for us today, no matter our position in society, in the geography of the world, or our need. In Isaiah 62:11-12 the prophet has a message to "the daughter of Zion" - to everyone who believes God is their savior and reward.

Your salvation comes.
His reward is with him.
He has people, and they are not forsaken.
You who believe in him are his people.

What confidence can we take from this? He may seem slow in coming at times. In fact, it might seem like a promise that we may never realize.

Christians confess that in Jesus, the Lord has come, with salvation. It is by his grace that we are saved. We who believe that He is the Lord can take courage. God's people are not abandoned.

How does this help us?

Even in a time of plague, even in a time of division, even in times of suffering and warfare, even when we are uncertain how our needs will be met, Jesus has shown himself to be the one who can even conquer death.

Nothing will stand before this King who is coming to rescue his people. Nothing at all. He brings his reward. It is not our reward, it is his. Even though we might be too troubled to do anything, even if we are weak, even if we are at the point of death, Jesus promises that he is our life and salvation.

With a savior like that, do we really have anything to fear?

Christians are sometimes accused of being "so heavenly minded they are no earthly good." Yet even amidst those accusations, it is Christians who have been at the forefront of moves for justice, for equality, for charity, for showing mercy. Jesus' reward for his people is delivered thrdough his people.

In this there is great hope. There's purpose. There's all the confidence in the world, because God has called all who believe on him "redeemed," "sought out," and "not forsaken." Our prayer is that we will see that realized, to some extent in this life, and in spades on the last day!

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.

At the Father's Right Hand

3/30/2021

Tuesdays are for the Old Testament
3/30/21

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 110"

From the outset of his comments on Psalm 110, Augustine is plain that he considers it a prophecy of Jesus (Augustine Psalms, loc. 338251, par. 1). Jesus himself referred to the first verse, when skeptics discussed with him his claims to be both Son of David and Lord. Verse one depicts him as the one who sits at the Father's right hand, placed overall his enemies (Augustine Psalms, loc. 338256, par. 2). Matthew's Gospel refers to Christ as the Son of David. By faith he is recognized as Lord. He is further recognized as the one who sits at the right hand of the Father (Augustine Psalms, loc. 338266, par. 3). Augustine points out that it should be no great surprise to find this true. If an earthly king is raised up and is not the son of the former king, he naturally becomes his father's lord. People often end up in positions of authority over their parents (Augustine Psalms, loc. 338271, par. 3). Augustine describes the process of the exaltation of Christ over his enemies as a matter of degrees. Those hostile to Christ are gradually placed in subjection to him.

In verse two, then, God sends a rod of power from Zion, ruling over the nations (Augustine Psalms, loc. 338286, par. 5). Augustine sees this as a move which has been accomplished already. Jesus has ruled from the beginning according to verse three, since he was the Word from the beginning (Augustine Psalms, loc. 338306, par. 8). This, then, is also an affirmation of at least two persons of the Godhead, ruling from eternity.

Somehow, then, mystically, God the Son is begotten, from the beginning, "before the morning star" (Augustine Psalms, loc. 338316, par. 10). The language is strongly anthropomorphic. Yet Christians do not confess any sort of god created in man's image. The Son is eternally pre-existent, with physicality to arise later.

Verse four goes on to speak in very physical terms, about Melchizedek (Augustine Psalms, loc. 338331, par. 11). God has made this clear, through his Word which can never fail. He alone can swear an oath reliably.

Augustine observes that in verse five the Lord is on the right hand of the Father, "as if they changed seats" (Augustine Psalms, loc. 338346, par. 12). From this seat, the Lord judges the nations (v. 6). Augustine sees this as the ruin of the unbeliever. All who exalt themselves against God will be humbled (Augustine Psalms, loc. 338361, par. 13).

Psalm 54 - Lectionary for Tuesday in Holy Week

3/27/2021

3/27/21
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.

Who is the judge? God is the judge. In Psalm 54, David was in danger. The ascription describes the setting as the time the Ziphites told Saul that David was hiding among them. For this reason, David had a very reasonable fear that Saul would find him and have him executed.

Rather than trying to lash out against the Ziphites or against Saul, David asks God for vindication. When the people of God (Saul's people) and the people who had rejected God (the Ziphites) rose against him, David chose to call out to God for help. In God's time, the enemies would be stopped.

We make no mistake of it. David boldly prays that God would put an end to his enemies. But at the same time, it is David's prayer that God would do it, not that the Lord would make him able to do it.

American culture has seen uprisings of a sometimes violent revolutionary culture in recent years. Some, claiming the name of Christian, have suggested that God would have them rise up against other groups, and even against the government, trying to overthrow evil itself. There may well be times when God would use his people to enact a change of government. This has happened many times. But God's people are never able to stamp out evil through armed force. This is the domain of God and God alone.

What do we do when we are threatened? We pray. What do we do when we are afraid of our enemies? We pray. Yes, like David, we also may wisely choose to go hide somewhere or even to use armed force to stop those who would try to kill us and our families. But in the main, our action is in prayer. We pray that the Lord would stop evil. He is the only one who ever does this successfuly.

What is David's expectation? In the end of the Psalm he considers God's deliverance to be complete. Is God going to rescue his people? Then let us consider it already accomplished. Let the God of all be who He is, the mighty deliverer 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.

Jeremiah 11:18-20 - Lectionary for Tuesday in Holy Week

3/26/2021

3/26/21
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 some sense all the Scripture is about Jesus. Yet here in Jeremiah 11 it's partly about him and partly about us. The enemies gather, plotting evil against God and His people. Though Jesus knew all about that, we don't always know. For this reason, in verse 19, we read, "I did no tknow it was against me they devised schemes…" (ESV).

There's a sort of deadly, deceptive way that those who reject God in Christ would carry on in life. There's a constant suggestion that we make concessions, just little concessions. In recent cultural patterns in my home country, these have included creeping attempts to remove gender roles, then devalue people who recognize more traditional gender roles, then decry as bigoted anybody who thinks gender is some innate part of the created order and not a matter of personal opinion. Likewise, natural marriage with its protections was eroded to have no protections in no-fault divorce, then further eroded as it became a matter based on feeling rather than commitment, then by the move to having feelings of affection toward members of the same sex, and, in some areas, now plural marriage may be gaining acceptance, along with pedophilia and the like.

The plot is against God. It isn't against us. We're simply standing in the way. Jesus stood in the way too. He knew what would happen. It cost him his life. Yet he allowed for the enemy to plot against him, knowing that their plot would ultimately fail. Jesus, the Lord of life, could not be held by death. Jesus, who is able to sustain all things by his grace, cannot be defeated. Though the enemies would rage, their raging comes to nothing.

The confidence in verse 20 is that our cause, committed to Jesus, is going to work out just fine. If our purpose is God's purpose, if our plan is God's plan, and if our trust is in the Lord of all creation, we have nothing to fear. He is able to bring all things to pass according to his good will. He will take vengeance where it is needed.

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 36:5-10 - Lectionary for Monday in Holy Week

3/23/2021

3/23/21
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.

Our Psalm for today speaks of the greateness of God's love, which is described as faithfulness, righteousenss, and judgments. How big is God's love? We don't have an adequate measuring tape, and we wouldn't know what to fasten it onto. We couldn't pull it out far enough. How high are the heavens? How great are the clouds? How large is a mountain? How deep is the ocean?

To begin to grasp the Psalmist's wonder, we should remember that the high and unscalable mountains in the Mediterranean region are not as large as the largest mountains in the world. A quick internet search tells me the deepest a person has ever been recorded as diving without special equipment is just over seven hundred feet. In contrast to this, the average depth of the ocean is thought to be over twelve thousand feet. That's over seventeen times as deep as anyone has ever gone unaided.

God's judgments are like the great deep. You can't go that far. They are immeasurable.

How does this play out in our lives, then? When we are tempted to think highly of ourselves, we need to realize that we come nowhere near measuring up to God's majesty. He is utterly beyond our comprehension.

What's our response then? We owe him our love, honor, respect, admiration, and obedience. He is truly the God who knows best. We must make no mistake on this account.

What else should we especially notice? In this Psalm God's majesty is shown in his love, his mercy, his grace, his judgment. He is the God we can look to in faith. He is the God we can look to in hope. And he is worthy of all our trust, so great is he.

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.

The Betrayer

3/23/2021

Tuesdays are for the Old Testament
3/23/21

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 109"

Psalm 109, in its speaking of the betrayer, makes a prophecy about Christ. Augustine takes the reference to Judas to also speak of Christ, due to their interaction (Augustine Psalms, loc. 338078, par. 1).

The Psalm first calls for God to protect the godly, due to those who speak in ungodly ways (Augustine Psalms, loc. 338083, par. 2). The ungodly speak with a variety of lies, as reflected in verse two. Augustine points out that Jesus' opponents both called him "Good Master" and called for his death (Augustine Psalms, loc. 338088, par. 3). Verse three speaks of the opponents' work. Augustine discusses these works in six different classes, commenting very briefly on how they are various ways of pursuing the same end, harm to Jesus, the one who is good (Augustine Psalms, loc. 338098, par. 4). Augustine concludes that Christians should do what Jesus did, by repaying evil with Good and by praying for those who would oppose us (Augustine Psalms, loc. 338109, par. 5). Verse four describes the evildoers as paying hatred in exchange for good. This leads the Psalmist to speak of what the opponents receive due to their hostility (Augustine Psalms, loc. 338115, par. 7).

Verse five returns us to an individual, an ungodly ruler. Augustine again identifies this as Judas, who betrayed Christ (Augustine Psalms, loc. 338125, par. 8). According to verse six even the prayers of the unrighteous one are sin. augustine continues to relate this to Judas, who did not pray to Christ (Augustine Psalms, loc. 338130, par. 9). His days became few (v. 7), in the case of Judas, due to his death. The interpretation of Peter in Acts was that this required selection of a replacement apostle (Augustine Psalms, loc. 338140, par. 11(.

The death of Judas, and perhaps of all the opponents of Christ, results in harm to family members as well (Augustine Psalms, loc. 338140, par. 11). This state of harm may be permanent. By verse 12 the posterity are gone. Augustine takes this to be related to God's threat that the sins of the fathers would affect the children (Augustine Psalms, loc. 338151, par. 14). Verse 14 emphasizes that the evil would always be opposed to God. Their failure to act in mercy results in the loss of even the memory of their family. Verses 15-16 describe the possible outcome of the work of the wicked (Augustine Psalms, loc. 338161, par. 16). The persecution may eventually be poured out on the poor. Augustine takes verse 17 to apply beyond the case of Judas. The evildoer delights in cursing, such as the Pharisees did when they asked that Jesus' blood (guilt) would be on them and their children (Augustine Psalms, loc. 338171, par. 17). Verse 18 goes on to describe the boasting and evil words as a garment. Augustine finds this language to speak of the wicked man's own works, not anything given to him or imposed upon him (Augustine Psalms, loc. 338187, par. 19).

In verse 20 the Psalmist calls on the Lord, asking for mercy (Augustine Psalms, loc. 338192, par. 20). Verses 21-22 speak to the frailty of the Psalmist. Our humanity seems poor and weak. Again, Augustine can apply all the descriptions to Christ, as he endured all the trials common to humans (Augustine Psalms, loc. 338212, par. 23).

In the final analysis, in verse 26, all that happens is from the hand of the Lord (Augustine Psalms, loc. 338227, par. 26). God rises above all the evil, blessing the evil in verse 27. The same slanderers who are blessed in verse 27 should be ashamed of their works and attitude (Augustine Psalms, loc. 28). True praise belongs to God, not to man. He is the one who cares for the poor (v. 30) (Augustine Psalms, loc. 338243, par. 30).

Isaiah 50:5-10 - Lectionary for Monday in Holy Week

3/22/2021

3/22/21
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.

Our Old Testament passage from Isaiah 50 is easily read as a description of Jesus' humiliation. The process of his trial by the Romans was not terribly unusual. To urge people to recant of their alleged criminal activity, Romans would frequently beat, whip, and otherwise humiliate prisoners. This is precisely what happened to Jesus, as the soldiers dressed him like a king, mockingly called him the king of the Jews, and whipped him. Their expectation may well have been that he would quickly confess that he was not the king of the Jews, that he was an imposter, and that he would never again be willing to face such a threat. Though it would strike many in the modern world, especially in the United States, as a barbaric treatment, it was fairly effective at discouraging people from all sorts of criminal and seditious activity. Isaiah 50 adds to the description we have in the Gospels the idea of having one's beard pulled out, an activity which in itself would probably make me give up on virtually any criminal ideas I had in mind. Really, don't pull out my beard!

Jesus willingly gave himself over to torture, even though, as he said, he could command angels and they would rescue him if he desired.

Jesus didn't want to be rescued from the death that you and I deserve. He gave himself over to whipping, disgrace, and spitting. Maybe his beard was even pulled out. We don't know for certain.

This seems well and good, at least painless, from my perspective. Nobody is currently trying to arrest me, imprison me, or whip me. Mocking and even spitting are easily imaginable, but I know I can withstand that.

In verses 8-9 the prophet speaks of it all happening, and the Lord standing with him. Maybe we need to let that sink in a little bit.

No matter what we might endure for the name of Jesus, God will stand with us. Jesus was unafraid of a whipping that stripped a good bit of the flesh off his back. He withstood people beating a crown of thorns into his head. He was dressed in a robe, no doubt very roughly, after being whipped. He was mocked and scorned. And he didn't even deserve it, not one bit of it.

The Christian can take comfort from this passage. No matter the animosity that we may face in this lifetime, Jesus has dealt with it. He will in no way abandon his people. Though they kill us, we can have confidence, not only that Jesus has endured the same, but that he endured it without deserving it, for our sake, and has promised to be with us through it all.

What if they take us? What if they imprison us? What if they kill us? Jesus has died on our behalf and has risen from the dead.

There's really nothing that Jesus has not done on behalf of his people. And he promises to stand with us through whatever we will face. This is the confidence of the Christian. This is an unshakable 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.

Psalm 118:19-29 - Lectionary for Passion Sunday

3/19/2021

3/19/21
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 118:23 speaks of "the stone that the builders rejected." This chief cornerstone, rejected by the experts, has always been understood by Christians to be Jesus, the Christ. In this Psalm, then, all our reason for trusting in God, all the calling out to God, all the thanksgiving and rejoicing, is because Jesus, the Christ, is the one who holds the Church, God's kingdom on earth, together.

This is a radical claim. It implies that Jesus is not just a man. While we will confess that his humanity is absolutely real, at the same time, we confess that he is God of all. And herein lies the misunderstanding. Is he God or is he man? The Scripture answers, "Yes."

When we try to explain the two natures in one indivisible person, we quickly go astray. We can't understand how Jesus can be God and man. We don't understand how the one who has infinite and perfect knowledge of everything can become someone who needs to be taught how to speak, read, and write. We can't grasp the one who is infinite being contained by the fine. We have no clue how the immortal God dies.

These ideas are quicly discarded by our unbelief. We think there must be some mistake. In this way, Jesus is the stone rejected by the builders. There's got to be something wrong. It isn't a trustworthy idea. There's some sort of impossibility going on here.

Christianity, however, deals with impossibility, and makes no apology for it. The infinite is contained in the finite. The timeless enters into time. The one who can be everywhere walks around Palestine. The one who never sleeps or slumbers falls asleep on a cushion in the back of a boat. The eternal is born. The immortal dies.

In doing all this, a more important impossibility is brought to bear. Your sin and my sin, which we cannot take away even by dying, is taken away by Jesus who dies for us. How can this be? It's a miracle.

God remains the God of miracles. Our only reasonable response is to give him thanks and praise, to sing his glory, and to ask him to show himself as our savior. This he does by his mercy and his grace.

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.

Zechariah 9:9-12 - Lectionary for Passion Sunday

3/17/2021

3/17/21
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.

Zechariah 9:12 makes a very interesting statement. "Return to your stronghold, O prismoners of hope; / today I declare that I will restore to you double" (ESV). What is a prisoner of hope?

When we hope for something, by definition, it is something we don't yet have. It may be a very certain thing, but once we have it, we don't hope any more. There's no need to hope, because we have it. Zechariah calls those who are waiting on the Lord prisoners of hope.

Though God's coming is certain, in a sense, it remains something to be hoped for. In the time of Zechariah, the people were waiting for a Messiah. He had not yet come. He was promised only. There was a promise and a hope, but the rescue from sin was not complete.

The Gospel reading normally used for a Palm Sunday procession quote part of this passage from Zechariah. Jesus entered into Jerusalem as he did to draw attention to the realization of Israel's hope. Those who were held prisoner, dealing with hope of release, would see their release coming to them. He would be mounted on a donkey, coming in peace. The prisoners of hope would know their hope was coming to an end, to be fulfilled, not disappointed.

We who await the coming of Christ in glory are also prisoners of hope. Jesus has accomplished salvation from sin. He has prepared eternal life. He has arranged for us to be raised from the dead just as he was. Yet it is still hope. We still wait for his coming.

Jesus, who always keeps his word, is the one who will come in the last day. He will rescue all who are waiting for him. Our hope will be fulfilled. On that day, we will no longer be imprisoned. We will have the freedom of eternal life, right then. Hope will pass away to be replaced by reality.

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 108, More of a Recap

3/16/2021

Tuesdays are for the Old Testament
3/16/21

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 108"

Augustine's notes on Psalm 108 are very brief. He considers the material to be closely related to that of Psalm 56, Psalm 59, and some brief portions of Psalm 135 and 115 (Augustine Psalms, loc. 338055, par. 1) Ths differences are easily understood. Augustine does recount most of the slight differences.

Psalm 45:7-17 - Lectionary for the Anunciation of Our Lord

3/9/2021

3/9/21
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.

Our passage from Psalm 45:7-17 speaks of the centrality of the Lord in His temple. Here, Christians understand that God the Father has placed an anointing on God the Son, who dwells in the temple to which all nations come.

The procession described in our Psalm is astounding. If we think about the ceremonial acts done before the king, some make little sense. From a pragmatic standpoint there's little reason to bring gifts to the king, who is rich and commands a nation. The costly shows of honor also take away from the overall ability to give gifts. The king, in turn, regularly gives benefits which exceed the value of the tribute brought. The king is supposed to give a blessing.

In the end, the passage points us to something far greater than an earthly parade or an earthly king. We realize that the Psalm speaks of people from all nations bringing tribute to God, who is the God of all blessings. He himself is sitting on his throne. He has no need for any of the gifts we could bring. Meanwhile, our Lord is present in His mercy, pouring out forgiveness, life, and salvation on us. He is truly the present Lord.

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 Sweet Mercy

3/9/2021

Tuesdays are for the Old Testament
3/9/21

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 107"

Augustine sees Psalm 107 as a sweet recount of God's mercy. It opens with an Alleluia, which is the Christian's response every day to God's mercy (Augustine Psalms, loc. 336828, par. 1). Verse one calls the worshiper to confess that God is sweet in his mercy. Augustine affirms that it is only the person who knows God personally who can recognize his sweetness (Augustine Psalms, loc. 337940, par. 2). They, according to verse two, have been redeemed by God. These people have been gathered from many lands. Augustine contrasts this with a calling out of Egypt. These are those gathered by Christ from every nation (Augustine Psalms, loc. 337950, par. 3).

Verses 4-5 describe a wandering without God, a time of suffering (Augustine Psalms, loc. 337950, par. 4). When the people cried out to God, he led them out of their place of suffering (vv.6-7). This is God's mercy and his love, as he satisfies those in need (vv. 8-9) (Augustine Psalms, loc. 337960, par. 4).

The wandering of those people, as shown in verses 10-12, was of their own doing. They had pursued their pride and wisdom, but it led them to distress (v. 13) (Augustine Psalms, loc. 337965, par. 5). Yet Augustine notes God is able to break all the bondage his people face (vv. 14-17).

The people of God had previously suffered hunger, but in verse 18 they are filled with food, so much so that Augustine considers it could kill them (Augustine Psalms, loc. 337975, par. 6). God is even able to rescue his people from that trouble. This all calls God's people to give him thanks and praise.

Verse 23 shifts the topic by speaking of those who do business on water (Augustine Psalms, loc. 337985, par. 7). Augustine takes the water as a sign of the turbulent places of our human relationships. In these also God can bring peace (v. 25). Despite the failure of human wisdom and counsel, God can rescue his people. By verse 30, God brings the troubled people safely into port (Augustine Psalms, loc. 338000, par. 7). In all this, Augustine sees God at work to resist the proud and give grace to the humble (Augustine Psalms, loc. 338010, par. 8). Augustine further seems to see the substitutionary work of Christ as central to all the moves in the Psalm to change one status into another.

God's people still suffer from weakness and loss. Augustine sees this in action in verse 39, which he ties to the departure of the faithful in 1 John (Augustine Psalms, loc. 338026, par. 9). As people love themselves they have less interest in trusting God. Their unity breaks down and they find grief (Augustine Psalms, loc. 338031, par. 9). In the end, Augustine sees verses 40-41 as God's work to humble the proud and exalt the humble. Finally, wickedness will be silenced (v. 42).

The wise consider the things of God. Verse 43 sees the wise understanding God's mercy. He restores those who are weary (Augustine Psalms, loc. 338045, par. 10).

Isaiah 7:10-14 - Lectionary for the Annunciation of Our Lord

3/8/2021

3/8/21
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.

God's stated desire is to bless His people. We seem surprisingly slow to get the memo. In Isaiah 7:10-14, God asks King Ahaz to name a sign he would like to see from God. "Whatever the sign you want to see to know God's favor, name it." Ahaz responds by saying he is too humble to receive a sign from God.

Why is it that we think our humble refusal to trust God's stated will is actually humble? It says that God's promise is not needed. It refuses God's grace. Ahaz effectively says he would find God's gift useless.

The God of the Bible is not ready to let Ahaz or any of us call the shorts. He is going to do something to demonstrate the validity of his promise. But now he will choose the sign. Ahaz doesn't get to choose.

God's sign, given to Israel, is also given to us at a later date. The virgin (Isaiah uses a word which can indicate a young woman who is not necessarily a virgin) will conceive and bear a child. Not much of a sign in itself, but if you were looking for a king born of a young woman, you would find someone who fit the description. In Christ, we have an actual virgin and an inexplicable pregnancy.

Jesus is the one we look for. He is God's sign, the favored one, God with us. We dare not refuse 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 127 - Lectionary for Joseph, Guardian of Jesus

3/2/2021

3/2/21
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 admit that I really like Psalm 127:2. Perhaps it is my "life verse." I don't like to wake up early. I don't like to work late. And through my life, I have dealt with enough times of hardship, of wondering whether it will be possible to provide food for my family, that I have lost a good bit of sleep.

What should we realize when we read Psalm 127? God gives sleep to his beloved children. There is no need to fear. Yes, we work, and we work very hard sometimes. And sometimes that work will prevent us from having the times of rest we normally need. I recall one time when I actually had a productive meeting with the administrator of a residential care facility at about 2:30 in the morning, after having spent much of the day watching over a relative who had been transferred to the hospital. There wasn't any too much sleep that night.

In the end, though, the Lord was caring for the situation. It was by his provision that the administrator was filling in for someone else on a night shift. It was by his provision that the facility was having a quiet night. It was by his provision that we were able to accomplish some good in a care plan not only for my relative but to look at some creative ways the facility could better care for other residents as well.

Through times of toil, through times of rest, we recognize with the Psalmist that the house is built, the city is protected, and our family and its future is secured through the Lord's work. It is not of our own doing. The Lord God, who never needs to sleep, who is always able to watch over all troubles, who is able to ward off all dangers, is the one who accomplishes his purposes.

God's purposes are good. Are we ready to rest in them?

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.

Remember God's Works

3/2/2021

Tuesdays are for the Old Testament
3/2/21

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 106"

As he begins his comments on Psalm 106, Augustine enters a textual and interpretive debate based on the position of the word "Allelujah" (Augustine Psalms, loc. 337677, par. 1). He finds a comparison of manuscripts indicates the word normally comes at the beginning of a Psalm, not as the last word of the Psalm. He does observe a strong connection between Psalm 105 and 106. Both begin with a cry to God, the one who shows mecy (Augustine Psalms, loc. 337692, par. 2). Verse two sets the scene to describe God's acts more clearly (Augustine Psalms, loc. 337707, par. 3).

Augustine observes the distinction between God's works of judgment and righteousness (Augustine Psalms, loc. 337717, par. 4). While God's justice is righteous, and his judgment is also perfect, Augustine does think they can be distinguished.

Augustine considers Psalm 106:4 as a shift in emphasis caused by God's work of healing and justification. The prayer is in response to God's love (Augustine Psalms, loc. 337722, par. 5). The prayer also springs from an awareness of our failings, as Augustine notes in verses 6 and 7. The Israelites have sinned as their ancestors did, not recognizing God's wonders (Augustine Psalms, loc. 337742, par. 6). Regardless of the sins of the ancestors, God had still rescued them from trouble (v. 8). The context given for this rescue is the crossing of the Red Sea (v. 9) (Augustine Psalms, loc. 337762, par. 7). Verse 10 pictures this as an act of redemption. Augustine then draws a parallel with baptism, noting that it is a redemption of Christians from the devil, done at the price of Jesus' blood (Augustine Psalms, loc. 337772, par. 8).

The people of Israel forgot God's works (v. 13). Augustine sees this as a forgetting of the eternal nature of God's salvation. Rather, they became hasty and gave in to desires and complaining in the wilderness (vv. 14-15). Augustine repeatedly observes the discontent of Israel, considering God unable to care for them (Augustine Psalms, loc. 337782, par. 11). Their provocation of God resulted in his judgment, noted in verses 16-18. God opened the earth to swallow some and He consumed others with fire. Even this did not stop them from making a golden calf to worship (vv. 19-20). Augustine finds here the parallel to Romans chapter one, where people "changed the glory of the incorruptible God into an image…: (Augustine Psalms, loc. 337798, par. 17).

In the end, the people of Israel had forgotten the God who saved them. He would rightly have destroyed them (vv. 21-23). Augustine recalls that it was through the prayers of Moses that God didn't destroy all Israel (Augustine Psalms, loc. 337808, par. 19). Not only did they scorn God, in verse 24, they had no care for the land promised to them. This was also through a lack of belief. Augustine reminds his readers that the Israelites in the wilderness had not seen the land. However, they had been told of God's promise (Augustine Psalms, loc. 337813, par. 20). Their fate, described in verses 25-33, spiraled from bad to worse. Even Moses fell into doubt (Augustine Psalms, loc. 337839, par. 26).

The pinnacle of Israel's disobedience is described in verses 34-39, as Israel mixed themselves with the pagan nations around them. Augustine, from a nation with a living pagan tradition, has a concept of how bad this is (Augustine Psalms, loc. 337848, par. 28).

God's punishing anger is aroused at last. In verses 40-43 he turns the people over for punishment, but not for destruction, to their enemies. Augustine sees this as a way God calls people back to himself (Augustine Psalms, loc. 337868, par. 30). Verses 44-45 make it clear that God intended to call his people back. When they cried out to him, he acted in accord with his covenant.

Augustine considers the concept of verse 45, which says, "he repented" (Augustine Psalms, loc. 337878, par. 31). It is not that God changed his overall attitude or character but that he changed the actions which had seemed about to destroy Israel. Augustine sees God's will to be unchanging, a will of favor to his people. The Psalm closes with pleas that God would remember his favor and save his people, that they may praise Him (Augustine Psalms, loc. 337903, par. 33).

2 Samuel 7:4-16 - Lectionary for Joseph, Guardian of Jesus

3/1/2021

3/1/21
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.

Ask around if you doubt it. We think we work pretty hard. Especially Americans seem to take pride in their long work days, their short vacations, answering emails and texts wherever they are, even for the last few years wearing watches that will flash them notifications so they don't have to look at their phones, but just glance at their wrists. I also fall into that trap sometimes, though I unashamedly leave my phone silenced in my pocket and check it when I feel like it.

Our Old Testament reading for the commemoration of Joseph, the Guardian of Jesus, is from 2 Samuel 7:4-16. Here God points out to David the king that it is not David who has gained the kingdom, but God who has done it all. God took David from his work, a good and noble work, caring for sheep, and appointed him to be king over Israel, the flock of God's people. God is the one who establishes the kingdom. God is the one who makes David have a dwelling place. It is not David who gives God something he needs.

Did David work? Yes, he worked very hard. He endured hardship, toil, and mortal peril. But God's attitude about it all is that David was simply working as God's instrument. If anything good happened, it was due to God's intervention in David's life and in the life of Israel.

Looking forward, the message of God was that one day David's offspring would have an eternal kingdom. This is not a message about an earthly king. It's about someone who reigns in immortality. It's a message about Jesus.

What was Joseph's role in raising Jesus? Joseph seemed to work hard. He was apparently not a wealthy man. By the fact that Joseph is never mentioned when Jesus is an adult we assume that he didn't live to the time of Jesus' public ministry, his death, burial, and resurrection. Yet through the labors of his servant Joseph, God assured that Jesus, the king who reigns forever on David's eternal throne, was nurtured, nourished, and provided for as he grew up.

Joseph deserves some honorable mention. He worked hard, no doubt, just like David. But all the true accomplishments are due to God's work, not Joseph's, not David's.

Likewise with our vocations. We are working for God. We are laborers in His kingdom. It isn't the other way around. Our good accomplishments bring honor to God, not to us. We are simply willing servants.

What's our priority? Is it answering that text, sending off another email, or trusting that God is able to work in us and through us to accomplish his purposes? May it always be the latter.

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 134 - Lectionary for St. Matthias, Apostle

2/23/2021

2/23/21
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 134 calls the servants of the Lord who are present by night to bless the Lord. We rightly ask, then, who is in the house of the Lord at night? These are God's priestly servants, those whose duty includes keeping the lamps lit symbolizing God's presence of light. They clear up after the day's activities of making sacrifices. They make sure everything is in order.

Did you ever wonder about how pastors spend their time? After all, time spent in preparing for sermons, working out the order of worship, and counseling others wouldn't seem to be all-consuming. There's something very important, though, that we often overlook.

A pastor, like these priests in Psalm 134, needs to spend time essentially "hanging out" with God. We check on the actual conditions of the place where worship services will be held. At the same time, though, we pray for the congregants who assemble. Since we are creatures of habit, even walking through the nave of the church building can bring to mind one person who always sits here, another who is normally there but has been absent, one who seemed worried last Sunday, one who had been sick, one who is hoping for a promotion at work, another who is dealing with a difficult family situation. We pray for the needs of the congregation, often quite specifically. You thought we were picking up abandoned bulletins. Well, we can do some of that also.

Those who are around the place God's people assemble are aware of the needs of God's people. They care for them, like a good father cares for his family. And they pray the Lord would work in the Church according to His grace and mercy. They ask God's blessing. And, in Psalm 134, the Psalmist prays that the Lord would bless them for this 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.

The Alleluias Begin

2/23/2021

Tuesdays are for the Old Testament
2/23/21

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 105"

Augustine notes that Psalm 105 is the first of the collection which begins with "Alleluia" (Augustine Psalms, loc. 337464, par. 1). The first verse continues by calling for confession to the Lord, which Augustine interprets to be a kind of praise. Verses two and three explain that praise to God happens in word and music as well (Augustine Psalms, loc. 337474, par. 2).

Psalm 105:4 shows the strengthening work of God. Seeking God brings comfort and strength (Augustine Psalms, loc. 337485, par. 3). Augustine points out the connection between verses four and vie, in that seeking God is done as we recall God's works of the past. The essence is that God is the living God who continues to work in every generation (Augustine Psalms, loc. 337495, par. 4). Verses six through eleven continue with the same idea. Augustine provides little commentary on those verses. God's blessing extends to everlasting generations, a concept which moves Augustine to wonder (Augustine Psalms, loc. 337510, par. 6).

Verse 12 begins a review of Israel's history, a feature which occurs frequently in Scripture (Augustine Psalms, loc. 337525, par. 7). Augustine notes that the words quoted in verse 15, where God warns the nations not to harm His people, do not appear earlier in Scripture (Augustine Psalms, loc. 337536, par. 8). God's protection of and intervention for the safety of his people is certainly a common event. Augustine does ask in what way Israel was considered "God's anointed" since only priests and sometimes prophets were anointed. Augustine ties the idea to the anointing which gives us the title "Christ" (Augustine Psalms, loc. 337540, par. 9). Augustine's consideration is inconclusive, but he does think the faithful are, in fact, Christian.

Verse 16 speaks of God moving his people from one place to another through famine. Augustine sees this as a purposeful move on the part of God (Augustine Psalms, loc. 337551, par. 10). Gos'd purpose continued in history as, in verse 17, he had sent Joseph to Egypt to guard his people through the time of famine. Verse 18 points out that Joseph suffered while accomplishing God's purpose. Augustine describes others, particularly Mary, who suffered themselves to see God's greater work of grace (Augustine Psalms, loc. 337566, par. 12).

Verses 19-22 describe the exaltation of Joseph after his humiliation in prison. Despite Joseph's exaltation, he and his family were still strangers in Egypt. By verse 24 we see Israel increasing in Egypt. Augustine sees them as less powerful than the Egyptians yet objects of fear to them (Augustine Psalms, loc. 337592, par. 15).

Verse 25 speaks of God turning the hearts of the Egyptians to hate Israel. Augustine questions this, as it does not seem appropriate that God would move people to sin. He concludes that they were already in sin and God made that sin more obvious (Augustine Psalms, loc. 337597, par. 16).

Verses 26 and following skip beyond the captivity in Egypt to the Exodus (Augustine Psalms, loc. 337608, par. 18). Here God is the one showing his presence through the plagues upon Egypt. In the end, God brought his people out of Egypt, loaded with treasures given to them by the Egyptians (Augustine Psalms, loc. 337640, par. 27).

The Psalm's review of Israel's history continues with their trip through the desert, where God's presence in protection and provision of food could be seen (vv. 39-41) (Augustine Psalms, loc. 337650, par. 29). The work of God in the wilderness, according to verse 42, is because God remembered his promise to Abraham. He had promised to rescue his people and give them joy and great possessions (vv. 43-44). The Goal of all this, in verse 45, is so the people will keep God's statutes. Augustine sees this as the goal of our redemption as well (Augustine Psalms, loc. 337661, par. 33).

Isaiah 66:1-2 - Lectionary for St. Matthias, Apostle

2/22/2021

2/22/21
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.

When I first joined with the Lutheran Church, I noticed that Lutherans had a way of referring to the church building as God's house. This raised questions in my mind. Were they saying that the church building is a special place and that God is not present in other places, such as my house?

Isaiah 66:1-2 describes heaven and earth as God's home. He doesn't need people to build him a house. There's nothing we could do which would provide him with anything he needs. And in many ways, God's presence is, to use a theological term, "illocal." By being everywhere (omnipresent) He doesn't seem to show up in a particular place.

Except that he does. Heaven is his throne. The earth is his footrest. And he is particularly present where the Word of God is preached in truth and the Sacraments are administered rightly. That's different from God just being everywhere. He has promised to be present in the preaching of the Scripture. He gives gifts, such as faith, through the hearing of the Word of God. This indicates a special presence, to bless his people. He gives gifts in the Sacraments, as he uses the waters of baptism to wash us from sin, and as he uses simple elements of bread and wine along with his Word to feed our faith for eternal life.

God is specially present where he has promised to come, meet with his people, and bless them.

Even though we could never build a house that would be adequate to show forth God's glory and majesty, we can take courage. Where the Church is assembled together, God is specially present with his blesing. This means that the great cathedral constructed for God's glory becomes a dwelling place for him when Word and Sacrament ministry is conducted. The little chapel constructed for God's glory is just as much a dwelling place when we gather for Word and Sacrament. Whether opulent or humble, God comes to meet with his people.

So the church building is God's house in that it is set apart for his service. It is God's house in that his people assemble together around Word and Sacrament. It is dedicated to him and he comes to us, according to his promise.

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 51:1-13 - Lectionary for Ash Wednesday

2/17/2021

2/17/21
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.

We use Psalm 51 frequently in our liturgy. Sometimes it is difficult to think of comments to make without sounding like a broken record. But this week, as I read the Psalm again, I'm struck by verse seven and the confidence David expresses before the Lord.

"Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow" (ESV). Hyssop is a stalky weed. It serves a very useful function, that of making brooms and brushes. If you want to sweep the steps, you will use a bundle of hyssop tied onto a stick. If you want to whitewash the house, you will use a similar tool, though maybe you will try to have it pretty flexible for a nice smooth paint job. When the Israelites put blood on their doorposts at the first Passover, you guessed it. They used a brush of hyssop, dipped into the blood of the lamb.

In Psalm 51:7, David asks God to sweep him up, or paint over his sin. Or maybe he is thinking particularly of the brush used to apply the sacrificial lamb's blood to the doorposts. He certainly wants God to take away his sin. How can God do this? He does it with a brush. Maybe he sweeps it up into a dustpan and discards it. Fine and dandy. Maybe he sees that smudge of sin and paints it over so the wall looks nice and fresh. That would be excellent. Maybe he sees that sin will bring us destruction, so he marks our doors with a sign that tells the death angel to pass over us and to accept a substitute instead. That should humble us indeed. And maybe David is thinking of all three images.

What's even greater than those images, though, is David's confidence. When he is purged, he will be clean. No question about it. When he is washed by God he will be whiter than snow. Not the snow we find by the side of a road that's had a snowplow, five thousand cars, and a bunch of ice melting chemicals on it. No, whiter than fresh new snow that nobody has ever touched. That white.

When God cleanses us, we are truly clean. When we call out to our Lord, as repentant sinners, we can have confidence. He won't allow sin to remain. He'll do whatever is necessary to get rid of it. And as we have cried out to him for help, he will get rid of sin but keep us. He would rather die than have us bear our sin and guilt. This is how much our Lord cleans us. So great is God's love for us that he gives himself to die in our place. This is measureless love.

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.

Joel 2:12-19 - Lectionary for Ash Wednesday

2/16/2021

2/16/21
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.

In Joel 2:12-19, the people of God are called to a time of repentance, fasting, and prayer before God. We notice in verse 16 that the repentance and dedication to God is to apply to everyone - elders, children, infants, bride and groom, the whole congregation.

The life of the body of Christ applies to all ages, all socieoeconomic status, all walks of life. It is not exclusive. God has had mercy on his people. As those he has redeemed, we call out to him together.

What's the end result of our passage in Joel 2? In verse 19, God is going to give his people what they need and they will not be a reproach. They will find their reputation rehabilitated. Rather than being a curse to others, they will be a blessing.

What's the reputation of Christians in our culture? In the culture where I live, Christians are often considered foolish, uneducated, bigoted, offensive, and even dangerous. Our dedication to the Lord in fasting and prayer, our conscious decisions to love and serve our neighbors, these activities may bring more accusations from our world. However, they serve to show the Lord's care for the humble. They equip us to care for those who cannot care for themselves. They allow us to do good, not evil.

If our world looks at us and despises what it sees, may it at least see the care of Christ in action.

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.

The Lord of Light

2/16/2021

Tuesdays are for the Old Testament
2/16/21

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 104"

Augustine's comments on Psalm 104 press immediately into the content of the first two verses, calling the reader to bless the Lord who is great and clothed with light (Augustine Psalms, loc. 337092, par. 1). As the Lord is pictured spreading his light like a skin over the world, Augustine sees the Church spread out, mortal, signified by skin, over all the earth.

He does this, in verse three, by covering the earth, the "upper parts," with water. Augustine sees this as a representation of God's mercy, which washes His people (Augustine Psalms, loc. 337097, par. 2). In verse four the Psalmist mixes the metaphor by having the messengers in this water acting as flames of fire. This suggests to Augustine that those who proclaim God's Word must be on fire spiritually (Augustine Psalms, loc. 337108, par. 3).

Verse five speaks of a firm foundation, which Augustine sees as the Church, built on the Rock of Christ (Augustine Psalms, loc. 337108, par. 4). Augustine argues, then, that the Church will remain unshaken if it is rooted in Christ. In verse six, "it" is clothed with "the deep." Augustine asks who this would be, since God is clothed in light, not with the deep (Augustine Psalms, loc. 337118, par. 5). He takes "it"to be the earth. This covering reaches above the mountains, which suggests to Augustine that the Church is covered with a destructive flood of persecutions, and must call out to God for rescue (Augustine Psalms, loc. 337124, par. 6).

The rebuke of God, in verse seven, causes the waters to retreat. Again Augustine takes this as God's protection of his people against their persecutors (Augustine Psalms, loc. 337128, par. 7). All the turmoil is settled by the voice of God (v. 8). The persecutors still exist, just as a calm sea is still a sea, but God has restrained them. Augustine takes verse nine to indicate an ongoing work of restraint allowing some work of evil (v. 10) but only within bounds (Augustine Psalms, loc. 337149, par. 9).

The springs of water, however, which pass through, may also indicate something else. Augustine interprets the mountains as the apostles and the springs between them as their teaching, which flows among them (Augustine Psalms, loc. 337159, par. 10). This is consistent with verse 11, which treats the streams and springs as the place where animals can drink, rather than as a force of destruction (Augustine Psalms, loc. 337165, par. 11). Augustine interprets these beasts as the Gentiles. In this he contrasts them with the Jews, who are said to have a permanent city. Augustine does go on to say that all our mortal life is passing as well, since we look forward to the eternal city in heaven (Augustine Psalms, loc. 337171, par. 12). At that time and in that place we will know God perfectly, without needing an explanation of His Word. This will contrast with the statements in the Psalm about the wild beasts, who he considers now to be the nations, following their own inclinations (Augustine Psalms, loc. 337181, par. 13). On the contrary, the Christian hears, believes, and follows Christ, the rock of salvation (Augustine Psalms, loc. 337202, par. 15).

Verses 13 and following speak of God watering the rocks from above and bringing forth fruit. Augustine sees the fulfillment of this in God's Word giving grace (Augustine Psalms, loc. 337212, par. 17). Among those gifts are the provision made for Christian workers. Augustine describes Paul's ability to live from the Gospel in some way (Augustine Psalms, loc. 337218, par. 18). It is important to Augustine that when someone does not receive his due it should be by his own decision, not by compulsion. The fruit of the Gospel, further, is the treasure of Christ, the bread of heaven (Augustine Psalms, loc. 337228, par. 19).

Verse 15 compares the Gospel to wine. Augustine cautions the reader to make sure he is receiving the good wine of the Lord, not an earthly substitute (Augustine Psalms, loc. 337233, par. 20). The wine of God then leads to the power of bread to strengthen a man. Augustine promptly relates this to Christ and the bread of righteousness, for which we hunger (Augustine Psalms, loc. 337251, par. 21). In verse 16 even the trees of the plain, which Augustine sees as "the lower orders of the nations" are watered (Augustine Psalms, loc. 337253, par. 22). Verse 17 shows birds in these trees. Augustine takes this as a sign that God cares for even the least members of His creation (Augustine Psalms, loc. 337264, par. 23). They also have leaders, ordained by God, Jesus, who humbles himself. Verse 18 continues the metaphor of wildlife, with stags in the hills (Augustine Psalms, loc. 337279, par. 25).

With verse 19 we leave the flora and fauna and see the moon as the timekeeper for the seasons (Augustine Psalms, loc. 337289, par. 26). Augustine finds here a statement that the Church and the things of the world have a rhythm and a calendar. Yet all of it is under the rule of God, not of the sun and moon (Augustine Psalms, loc. 337300, par. 27). Light and darkness have their own purposes, but they are not the ruler. Rather, they are part of the created order. With the growing light, Christ is seen more clearly, even driving the lions back to their dens (v. 22) (Augustine Psalms, loc. 337315, par. 29). Augustine sees a coming time of safety and security for the Church.

Verse 23 speaks of this security in terms of a man going to work (Augustine Psalms, loc. 337320, par. 30). This leads to a reflection on God going to work (v. 24). Augustine questions what God's work is, and concludes that it has to do with creating and ordering all the world and its progress, especially in the work of the Church (Augustine Psalms, loc. 337327, par. 31). In the Church we can "see," as it were, the invisible work of God, dealing with the spiritual life. All creation ultimately directs our attention to God, the creator of all (Augustine Psalms, loc. 337344, par. 32). Augustine doesn't consider nature exactly safe.

Verse 25 describes "small and great beasts." Augustine considers them allegorically as those things which could take us from Christ (Augustine Psalms, loc. 337350, par. 33). Our safety is found in Christ, who guards his disciples through wind and waves.

Verse 26 describes ships, which Augustine understands as churches navigated by Christ "on the wood of His cross," able to bring God's people safely to their destination (Augustine Psalms, loc. 337362, par. 34). Even the Leviathan, a serpent, does not threaten God's people. Augustine notes that the Leviathan was made for God's plaything and was rightly kept imprisoned. Augustine sees this as a clear picture of Satan, the deceiver, who is really imprisoned by God (Augustine Psalms, loc. 337375, par. 36). The conclusion based on all this is that Satan is utterly unable to harm God's people unless they have forsaken God's Word (Augustine Psalms, loc. 337393, par. 39).

Counter to giving his people to the serpent, in verse 28, God opens his hand to give good to his people (Augustine Psalms, loc. 337399, par. 40). The trouble only comes on those who think they earned or deserved blessing due to their own righteousness. God does humble people by making them aware of their weakness, with a result of turning the people back to him (Augustine Psalms, loc. 337411, par. 41). At that time, as we read in verse 30, God sends His spirit on the people, to replace their spirit. This brings glory to God, not to man (v. 31) (Augustine Psalms, loc. 337423, par. 42). Verse 32 continues by describing the whole earth as responsive to God's glory. Even the hills which God touches give forth smoke, symbolic of prayers (Augustine Psalms, loc. 337440, par. 43).

Verse 33, then, concludes that thePsalmist will sing to the Lord. He is the hope of the Christian (Augustine Psalms, loc. 337442, par. 44). Our joy is not in ourselves, but in God. So, in verse 35, we trust the Lord can take care of sinners and the righteous. For all this we give praise to God.