Category: Old Testament - Wittenberg Door Campus Ministry

Psalm 19 - Lectionary for Epiphany 3C

1/22/2019

1/22/19
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.

Our Psalm for this week begins with a declaration of God’s glory as shown in creation. This is most certainly true. I have spoken with several scientists who have said quite candidly that they became convinced of the existence of a creative and orderly God as they evaluated the created order. One told me that she had to stop being an evolutionist when she started working with molecular biology. It simply couldn’t work by accident. Others have had similar experiences. The more they look at the complexities of creation the less sense it makes to think there was anything random about it.

Sadly, though, I have also been subjected to many pop theologians, usually of the elderly occasional churchgoing variety, who say that because the heavens declare the glory of God they can just enjoy God’s self-revelation in creation. There’s no need to look carefully at Scripture.

My part of the country recently endured a significant snowstorm. I’m writing this almost a week ahead of the time it is due to post. It isn’t snowing now, but the forecast doesn’t rule it out, and we’re expecting some very cold weather. Why do I mention that? Very simply put, if we want to enjoy God’s self-revelation in creation, I would observe that God is pretty frightening. If we go out without protective equipment, at some times and in some places, we are asking to be put to death by the force of nature. For that matter, if we go out into some parts of nature, we are asking for trouble just about any time. When I last checked, there were plenty of carnivorous animals in this world. They are wonderfully made. Amazing creatures! And, if they are hungry and you are available, the would be happy to experience the wonders of digestion, with you as the main course.

The created order does not give us hope. It doesn’t tell us how to live in society before God. That’s why the Psalm goes on to reflect on how good God’s word is. That’s where we’ll find God’s wisdom. That’s where his order is described in some detail. That’s where we will find forgiveness and life. The natural order is based on survival of the fittest. God’s Word alone gives us words of life and salvation. We wonder at the creation, which declares God’s glory. But we depend on the God of glory, who has revealed Himself in the Scripture. Thanks be to God for explaining this in His Word.

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.

Prayers for Righteous Interactions

1/22/2019

Tuesdays are for the Old Testament
1/22/19

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

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

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

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

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

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

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

1/21/2019

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

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

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

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

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

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

Psalm 128 - Lectionary for Epiphany 2C

1/15/2019

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

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

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

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

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

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

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

The God Who Doesn't Flinch

1/15/2019

Tuesdays are for the Old Testament
1/15/19

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

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

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

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

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

1/14/2019

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

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

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

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

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

Psalm 29 - Lectionary for Epiphany 1C

1/8/2019

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

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

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

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

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

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

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

Augustine on Psalm 5

1/8/2019

Tuesdays are for the Old Testament
1/8/19

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

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

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

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

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

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

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

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

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

1/7/2019

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

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

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

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

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

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

Psalm 72:1-15 - Lectionary for Epiphany, Series C

1/1/2019

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

Our Psalm reading this week is from Psalm 72:1-15. It’s a plea that the king would be blessed and have justice to distribute. We might think this is a good thing, and it is. We would certainly like rulers and anyone in authority over us to do good, especially to us. And when things are going well for us, we normally think it would be good to help others as well.

I’d like to draw our attention, though, to verses 12-14. Here we find that the king rescues the needy and the poor, that he counts the lives of those who are oppressed or who are enduring violence to be very precious. My question is, “What kind of king in antiquity would be moved that way? Who would we expect to value the poor?” This is an important line of questioning. We find, outside of the Western world, and even in the West prior to the rise of Christianity, that it is a rarity, if not even completely unknown, for a ruler to show charity to any but his family, friends, and important allies. Acts of charity and kindness are not the rule, they are the exception. So where did this come from?

Let’s just say that Jesus’ commands to love your enemies, to pray for those who would abuse you, and to do good to the least of your neighbors would have provoked shock and wonder among just about everyone of his time. This was a new cultural idea. It was not entirely unknown in Judaism, because they were told to show kindness to the stranger since they were stranger in Egypt. But this could be seen as taking things too far. If we’re supposed to help people, even those people who can’t help us back, we are asking to be taken advantage of! It will be our ruin!

What kind of king do we find in our Psalm, in verses 12-14? This is none other than the King of Heaven. He is the one who lovingly controls all the resources of the entire planet. He is the one who has given life to all the living and who will raise the dead in the last day. He is the one who has seen us in our weakness and has lifted us up.

What’s the prayer of the Psalm? It asks the loving and redeeming God to be loving and redeeming. It asks God to be God. May he have dominion (v. 8)!

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.

Augustine on Psalm 4

1/1/2019

Tuesdays are for the Old Testament
1/1/19

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 4”

As Augustine begins his comments on Psalm 4, he engages in a brief reflection on the meaning of the notation as a Psalm of David. He makes a distinction between a Psalm and a Song, but that difference is not altogether clear (Augustine Psalms, loc. 318670). He goes on, in the next vrse, to reflect on the joy and comfort contained in knowledge that God hears the cry of his people. It is significant to Augustine that the Psalmist first reflects on God in the third person (he heard) and then addresses God in the second person (you have enlarged me)(Augustine Psalms, loc. 318678). Because of this address, Augustine does not think Christ is the one making the address, because Christ did not find the Father silent and unanswering (Augustine Psalms, loc. 318675). The statement, however, could have been made in sympathy for us, as we suffer those infirmities frequently.

Verse two asks how long we will suffer from the vanity of others, but verse three refers to the fact that God continues to raise up His Holy One (Augustine Psalms, loc. 318691). Augustine notes a shift in the topic after verse three (his verse four) caused by the intervention of a Diapsalma, breaking the flow of the ideas (Augustine Psalms, loc. 318699).

The plot resumes with the confidence that God hears our cries. For this reason, verse four says, “Be ye angry, and sin not” (Augustine Psalms, loc. 318707). Augustine finds he can interpret this in two ways. First, even if we are angry, we are to avoid sin. Second, we are to be angry with ourselves for our past sin, therefore repent and avoid sin (Augustine Psalms, loc. 318715). Regardless, the outcome in verse five is the same. We “offer the sacrifice of righteousness, and hope in the Lord.” It is not clear to Augustine what this particular sacrifice is (Augustine Psalms, loc. 318723). The right object of our hope in the Lord is a matter of some concern to Augustine. Certainly we hope for good things from the Lord, and he considers those to be the inward good (Augustine Psalms, loc. 318731). This good, says Augustine, is stamped on the Christian by God just as an image is stamped on a coin. God places his joy and gladness into his people (Augustine Psalms, loc. 318739).

The Psalm moves on to speak of the way those who pursue temporal things will be distracted from what God has given (Augustine Psalms, loc. 318755). Seeking those things we can perceive with our external eyes is not a comfort. Rather, in verse eight, we look to God and find rest. Augustine is clear that the future tense used here is significant. The real rest in God is yet to come, in the day of resurrection. This is the hope of the Psalmist. Again, as the Psalm closes, the verb tense is important. Though it is a future hope, it has already been given, in the past. The future hope is already here (Augustine Psalms, loc. (Augustine Psalms, loc. (Augustine Psalms, loc. 318771).

Isaiah 60:1-6 - Lectionary for Epiphany, Series C

12/31/2018

12/31/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Old Testament passage for this week, from Isaiah 60:1-6, depicts God’s people as a beacon reflecting their Lord’s light. It is glory from God, shining on the nations who surround them, those who are in darkness (v. 2). We recall that, especially in the Bible, the place of darkness is a place of danger. It’s where natural hazards lurk, where you can fall off a cliff or into a pit, become entangled in undergrowth, or be attacked by animals or criminals. The darkness of our modern world is no less dangerous. We hear of those who sought out alliances with others who would help them go to a new land, a place of opportunity and prosperity, only to find themselves involved in human or drug trafficking. We hear of those who set out to make a new life for themselves but find their old problems following them. I recall vividly when I was in college learning of the case of a man who worked hard for his employer, tirelessly exceeding his expectations, and was given an unexpected day off to go golfing, only to be struck by lightning and die. We never know what dangers are in the darkness all around us. We can’t see them coming. Those we do see we often misunderstand. What do we need to do? We need to go to the light of God, reflected from His people. Here we can see and understand (v. 5). Here we will find the abundance of the sea: food, treasure, access to different places, trade and commerce.

What is the ultimate goal of being in the light? It is to see the true eternal treasure, that which will never pass away. We find this foreshadowed in verse six, where we have people coming from the East, with gold and frankincense, gifts presented to Jesus. Along with those gifts, we find good news, the joyful message that Jesus, the light of the world, has come. This is the hope we have been looking for all along. When we see the world as illuminated by the Christ, we can see clearly. We know that he is the one who has conquered all ultimate danger on our behalf. We can live and even die in peace and safety.

As we move into the season of Epiphany, my prayer is that my readers will increasingly see that Jesus is the light of the world, the one we need.

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 13:1-3a, 11-15 - Lectionary for Christmas 1C

12/25/2018

12/25/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Old Testament passage for this week, from Exodus 13, speaks of God’s method of redemption, through the substitution of a firstborn male. In this passage, we read of every firstborn male, human and animal, being dedicated in some way to the Lord. This dedication, or consecration, is a reminder and re-enactment of the rescue from Egypt, when the Lord brought his people out of their slavery after putting to death all of the firstborn of Egypt who were not protected from the angel of death according to God’s decree.

When the people of Israel fled from Egypt, they were departing from five hundred years of servitude. They were going to freedom, but that move to freedom also required some loss. Doubtless some of the Israelites served humane masters. Some had homes and possessions they could not carry with them. Some, no doubt, even had relatives and friends within the Israelite community who didn’t put the blood of the lamb on their doorposts, who lost their firstborns, and who remained in Egypt, while the rest of their relatives and friends left the country. Any time you leave one situation for another, you do leave something behind, and frequently that thing you leave behind is meaningful.

The departure from Egypt and dedication of the firstborn was significant of more than personal change, though. Why would Israel have to give something up? Because they were purchased by God. They don’t belong to themselves. They were bought with a price and they are not their own. If God says to dedicate the firsborn to him, that’s what they will do.

The firstborns don’t have to be killed, don’t worry. Some will be, specifically, the livestock. However, the people are treated a little differently. The firstborn males of the people of Israel are redeemed. God has provided a replacement for them, among the tribe of Levi, where those who will serve in the tabernacle and, later, in the temple, will be dedicated to the Lord throughout their lives. The firstborn of the other tribes are consecrated to God, but their regular service is replaced by the service of the Levites. This idea of a substitute becomes very important, not only in Judaism, but even more so in Christianity.

Jesus, God the Son, the firstborn (and only born) of the Father, is the substitute for every single man, woman, or child ever born on earth. He is the one who takes the place of you and of me in death. He is the one who takes on the guilt before God of the sin of the whole world. He is the one whose perfect obedience on behalf of us, who don’t obey perfectly, is credited to us. This is the great message of substitution in the Scripture. It is God’s life for ours.

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.

David's Experiences, Christ's Experiences

12/25/2018

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 3”

Psalm 3, normally attributed to David, is often assumed to be speaking primarily of David’s experiences. However, Augustine finds the subscription to be a clear reference to Christ,as the rising up statement appears to be that of resurrection (Augustine Psalms, loc. 318531). Likewise, the mention of David’s flight from his son. Augustine takes it to refer allegorically to the fact that when Judas was betraying Christ to death, the Spirit of Christ was not with Judas, having fled from him. Augustine continues to make comparisons between Absalom and Judas, as the betrayer who was still welcomed at the table of the master (Augustine Psalms, loc. 318547).

At this point we should note that the verses referred to by Augustine include the author and subscription as verse one. Aubustine counts our verse one as his verse two.

The betrayal of Jesus can be seen clearly in verse one, where Augustine observes that he would not have been betrayed if his opponents had actually believed he would rise from the dead (Augustine Psalms, loc. 318555). Yet, despite his awareness of all his opponents, Christ and David alike understood God to be the one who is reliable. He is our glory and the one who raises us up.

Augustine numbered our verses two and three together, so the numbering again matches starting inverse four. The Psalmist and the Christ pour out prayers to God, ot, as Augustine says, “with the voice of the body, which is drawn out with the sound of the reverberation of the air; but with the voice of the heart, which to men speaks not, but with God sounds as a cry” (Augustine Psalms, loc. 318563). The whole person cries out to God, whether aloud or not.

Again, in verse five, Augustine ties this Psalm to Christ, speaking of his willingness to lay his life down for his people (Augustine Psalms, loc. 318571). Augustin e goes on to speak of the many passages of Scripture in which sleep stands for death. He does discuss the fact that various translations approach the Greek “hupnosa” differently, though he is not specific about their differences. It is telling that Augustine refers to a Septuagint as the authority rather than seeking out a Hebrew original (Augustine Psalms, loc. 318579). He is very clear that the Bible’s use of verb tenses is purposeful, not merely ornamental.

Again, in verse six, Augustine sees Christ as the one who, even surrounded by enemies, never lost his trust in God. The deliverance of God in verse seven is then what allows the punishment of sin to come about. Augustine gives the sense, “Since Thou has smitten all who oppose me without a cause, Thou hast broken the teeth of the sinners” (Augustine Psalms, loc. 318595) He observes that the imagery of teeth in the Bible is both that of bringing harm and of bringing nourishment and prosperity.

At the close of the Psalm, salvation is of the Lord. It asks God’s blessing to be on His people. Augustine again takes this as something that the Christ wold proclaim. He is the head of the Church, gathering his people together under his blessing (Augustine Psalms, loc. 318627). Augustine closes his comments on Psalm 3 by observing that the Church is a partaker of Christ. When God lifts up His Christ, He also lifts up all who trust in him. Those who believe in Jesus are thus covered under God’s promiss given in this Psalm. Augustine points out the very real confidence which Christians have held, even in times of persecution (Augustine Psalms, loc. 318643). Their real hope is in Christ, the head of all.

Psalm 111 - Lectionary for Christmas 1C

12/24/2018

12/24/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In Psalm 111 all is well. The Psalmist praises the Lord with a whole heart, among a whole people, and the Lord’s works are comprehensively good. They are everlasting (v. 3), memorable (v. 4), and they are done with understanding for our frailty (v. 5). God’s works are done remembering his everlasting covenant, which is worldwide (v. 6). He does what is true and just, giving his people a reliable word (v. 7). This is truly a good message for the season of Christmas.

Something which Christians need to remember, and to remind our world of, is that the Lord we worship is just this kind of God. He does what is good, and he has revealed that good in his word. When we fail, when we offend, when we act corruptly, we are in fact violating God’s word and his character. We beg the Lord for forgiveness. Yet our neighbors don’t always see or appreciate that. They want to judge God on the basis of his people, or they want to condemn Christianity because it acts like what it is, a fellowship of people who confess they sin against God and their neighbors. Yet this is not the character of the Lord as revealed in Scripture.

Sometimes people want to tell others, especially Christians, that they are privileged people and should feel guilty about that privilege. Especially in times of celebration such as the Christmas season. What about those other people who are less privileged? What about those who don’t have loving and caring families who are happy together? What about those who have precious little to celebrate? Should we not feel guilty about that? Well, yes and no. God’s people are a people of undeserved privilege. This is a good thing. If we needed to earn the forgiveness and grace of God we would never be able to do so. Anything good that happens is a result of God’s undeserved grace. We are privileged indeed. From this position of privilege, then, we can and should strive to bring others into the same position. That’s the heart of Psalm 111 verses 9-10. God has given his covenant promises. He has sent redemption, which is delivered to all who take God at his word and believe that he has brought forgiveness and reconciliation. Does it take time to learn how to live that out? Certainly. But it’s worth everything, and it’s not really that complicated. In Christ, God has provided forgiveness. As God’s forgiven people, we can have a hand in reconciling the world to God and to one another. That’s the rightful privilege of the Christian, and the rightful joy of the Christmas season and of every other season.

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

Micah 5:2-5a - Lectionary for Advent 4C

12/18/2018

12/18/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

The Bible paints a fascinating picture of God’s power at work. The creator, sustainer, and redeemer of all, the one who is all-powerful, is also the one who works in humility. Actually, if we think about it, humility gives an honest assessment of one’s character and qualifications. It would be perfectly humble for God to spend all eternity proclaiming his greatness and destroying everything that doesn’t correspond to him. But that isn’t at all how the Lord uses his power.

In our Old Testament passage from Micah 5 we see that God’s kingdom is unassuming. The little town of Bethlehem, one of the lesser places in Judah, is the place where the ruler identified in ancient times would arise. I’ve heard Bethlehem referred to as “a wide place in the road where the bus doesn’t stop unless you flag it down.” A quick check of census data shows that it’s around 20,000 people, which, in my reckoning is more than a wide place in the road. But it’s not that large, and wasn’t very large in the time of Christ’s birth. It could easily be seen as a place of obscurity, making the coming ruler someone from very humble surroundings. Yet this is the ruler who, in Micah 5:2, had an origin from antiquity.

God’s plan often seems obscure to us. It often seems delayed. If God had planned to raise up a redeemer, why did he wait? What was going on? The fact is, we don’t know. People have often speculated, but it’s just speculation. The Scripture doesn’t say, though in Paul’s letter to the Galatians it says that the birth of Christ was at just the right time.

In his time, God gathers his people together. The shepherd who seemed idle was actually at work (v. 4). Everything was moving along just fine. Like a flock of sheep under the care of a good shepherd, God’s people are secure, even if the shepherd doesn’t seem to be doing anything. His greatness protects them even from enemies such as the Assyrians, mentioned in verse five.

In the face of fearful enemies, God is able to care for his flock. Again, Micah uses the language of a shepherd getting to work, thoguh here in verse five it is seven shepherds and eight leaders of men. These may seem like insignificant forces, especially against an opponent like the Assyrians. But once again, God’s care for his people arises from humble surroundings.

Micah tells us that God is able to take care of his people. This is great good news. Though he may not seem to be busy, we can trust that the almighty Lord is on the job and that his people will be just fine.

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.

Augustine on Psalm 2

12/18/2018

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 2”

Commenting on Psalm 2:1, Augustine observes that pagan attempts to rise up against Christ were in vain. The question of verse one, “Why?” implies that the attempt is an exercise in futility. Again, in verse two, the rule of God in Christ, though hated by those who reject him, cannot be escaped (Augustine Psalms, loc. 318467). In verses 3-4, when the Lord expresses scorn, Augustine sees it not “in a carnal sort, as if God either laugheth with cheek, or derideth with nostril but it is to be understood of that power which He giveth to His saints, that they seeing things to come, namely that the Name and rule of Christ is to pervade posterity and possess all nations, should understand that those men ‘meditate a vaine thing’” (Augustine Psalms, loc. 318475). The attempt to repress the true God of all is simply foolish.

Again, in verse four, Augustine defends God’s right to answer the nations in a negative way. Although the Lord answeers in wrath and in a way that will “vex” the people, it is a fair wrath, motivated by God’s true knowlege of right and wrong. Augstine does not conceive of God as losing his temper (Augustine Psalms, loc. 318483).

Verse five Augustine understands as clearly Messianic in nature, with the Christ set over the people of God by the Father, in a role as King over the Church. The attempts of the nations to depose the King will come to nothing. Verse six is slightly difficult. Augustine notes that Christians recognize that God the Son is the eternal and pre-existent Christ. However, in the incarnation it is possible to say with the Psalmist, “to-day have I begotten Thee” (Augustine Psalms, loc. 318492). Likewise, when in verse seven the Christ is to ask of the Father and receive the nations there is a temporal aspect, which Augustine relates to Jesus’ work of offering himself as a sacrifice for all nations, not only the biological descendants of Jacob. The redemption is of all nations so they will be clearly under the rule of Christ, which, in verse eight, seems very inflexible. Augustine considers the ruling and breaking of the people to pertain to “earthly lusts, and the filthy doings of the old man, and whatsoever hath been derived and inured from the sinful clay” (Augustine Psalms, loc. 318500).

Because of the greatness of God in Christ, kings should “serve the Lord with fear” in verse nine. They have a kind of safety in God’s kingdom but are prohibited from trying to make themselves king over God again (Augustine Psalms, loc. 318508).

In verse ten, then, the nations are to hold to God’s instruction and discipline. Augustine sees this as defense both against earthly trouble and against God’s righteous anger. Departure from God’s righteousness places us in dire danger. Rather, in verse eleven, we are blessed as we place trust in God. Again, the matter is urgent. Augustine observes that “shortly” in verse eleven implies “that it will be something sudden, whilst sinners will deem it far off and long to come” (Augustine Psalms, loc. 318524). So Augustine finds Psalm 2 calling all nations to trust in the Lord now.

Psalm 80:1-7 - Lectionary for Advent 4C

12/17/2018

12/17/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

The theme of the Advent season is a call for the Christ to come. Our Psalm this week calls out to God for restoration, which is rightly the work of God in Christ. The problem presented in Psalm 80 is found in verse four, where the Psalmist asks how long God will remain angry with our prayers.

This idea may bother some of us. God? Angry with the prayers of His people? What’s that all about? Yet we need to realize that among God’s covenant people, Israel, not all are faithful to the Lord. Not all are pleasing to him. Likewise, within the body of Christ, not all Christians are engaged in a life that is pleasing to God. We often pray for somehing that goes against God’s character. We often pursue values that are contrary to the redemptive nature of Christ’s kingdom. We want to change God rather than having him change us. We think we are privileged and that God called us because we are worthy. We seek to exalt ourselves in ways that bring harm to others.

Really we should be surprised if any of our ideas that go against God’s Word actually work out well. It’s only a temporary success. The Lord will eventually show that he is fed up with our self-serving efforts. Our plans which center on ourselves and our glory finally result in tears, in mocking, in shame (v. 6).

In the end, the call to God is just the same. In verse seven, the Psalmist prays the Lord would restore his people. How will he do that? How can God redeem the mess that I’ve created by seeking my own glory? He does it by moving us to pray and to live rightly, seeking God’s will and God’s kingdom, asking Him to change us and use us to love and serve our neighbors. This is the essence of Christ’s coming. He comes to be God with us, cleansing and redeeming the world. May his will be done on earth as it is in heaven.

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.

Zephaniah 3:14-20 - Lectionary for Advent 3C

12/11/2018

12/11/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

How many times have we decided the Old Testament prophets are full of doom and gloom? We turn to something more encouraging like Romans chapter 5. In doing so, we completely miss the delight in a passage like our Old Testament reading from Zephaniah 3:14-20. I will stop writing while you look in your Table of Contents or try to find Zephaniah rather than Zechariah.

Be glad! Why? God has taken away the judgments which convicted you. And why had they convicted you? Because you were guilty. But with God in your midst, why should you fear? He has taken away your evil and will protect you in the future. This is entirely too good news for us! God’s people, even the lame, the outcast, and the oppressed, will be rescued, even if they were in trouble justly. This is the enormity of God’s love. He is the one who restores our fortunes.

This is the sovereign love of God, who takes the people who were ot his own and makes them heirs of his kingdom. And he does it, as we read in the New Testament, by giving is Son to die in our place and grant life to all who believe him. This is a message of good news. God has prepared life. Why would we hide? Let’s press on, rejoicing and trusting in the Savior.

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.

Augustine on Psalm 1

12/11/2018

For some time Tuesday has been the day for a post on the Old Testament. I decided recently that I'd also use an old author, Augustine of Hippo. As I've been reading and reflecting on his insights on the Psalms, I'm struck by the refreshing differences between modern authors and those of late antiquity. I hope it's a nice journey for my readers as well.

You'll notice that the edition I'm using is a Kindle edition of the Ante-Nicene and Post-Nicene Fathers in one electronic volume. In print this series is about 40,000 pages. I'm using the Kindle location numbers that will take a reader to the approximate place in the electronic edition. However, for anyone who wants to track this down in a print edition, the citation to a verse in the Psalm ought to be adequately helpful.

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 1”

Augustine boldly identifies the blessed man of Psalm 1:1 as Christ, who didn’t go into ungodliness as did the first Adam. Though born into the world of sinners he did not remain there, though he could have claimed an earthly kingdome he chose a heavenly one instead (Augustine Psalms, loc. 318410). Verse two continues by identifying the blessed man as the one who delights in God’s law. Augstine describes being “in” the law as freedom, as opposed to the slavery found “under” the law (Augustine Psalms, loc. 318418). The blessed and free Christ is, in verse three, the one planted by water, nourished by the Holy Spirit, who quenches all our thirdst (Augustine Psalms, loc. 318426). Augustine goes on to suggest that another way of seeing the running water could relate to the Apocalypse, where people are referred to as waters. In this scenario the Christ, planted near the streams of sinful humanity, draws people into his roots of discipline. In this way he converts people and makes them fruitful as He is fruitful (Augustine Psalms, loc. 318434).

The Psalmist draws a contrast in verse four, speaking of the ungodly and their nature. They are cast out “from the face of the earth,” which Augustine takes to represent God’s steadfastness (Augustine Psalms, loc.31834). He goes on to apply the idea of the earth to an inheritance of God’s stability in several other passages of Scripture.

Because the ungodly are cast away from the earth and scattered in verse five they will not rise in judgment. Augustine takes this statement to mean not that the ungodly will be judged against, but that they will be deprived of the privilege of making judgment, that which they desire (Augustine Psalms, loc. 318442). The Psalm concludes with the observation that God knows the way of the righteous. This indicates God’s denial of those who are sinners, who trust their own way. Being denied by God is to perish, but being those known by God is to inherit eternal life.

Psalm 85 - Lectionary for Advent 3C

12/10/2018

12/10/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Christianity is an historic faith, as is Judaism. In our Psalm this week the Psalmist reminds us of the historic roots of trust in God. In times past God has shown favor to his people. He has restored their fortunes, taken away guilg and sin, and turned away from his righteous anger. Will this happen again? When we look around and see God’s frown rather than his smile,can we actually hope for any good?

This is a historical faith. People’s sins, foolish ways (v. 8), their disobedience, all call for God’s anger. He has always insisted on perfection. That’s why sin is such a big deal. But how has the Lord dealt with sin and guilt? He awakens his people to him, or, rather, he gives his people life again (v. 6) so they can look to him. He shows his faithful love and truth (v. 10). He provides for his people. What’s our right response? Thanks, praise, love, and obedience. Work it in us, 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.

Malachi 3:1-7b - Lectionary for Advent 2C

12/4/2018

12/4/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Old Testament reading from Malachi chapter three speaks to the Lord’s coming as one who purifies. He cleanses what is impure, like a refiner of metal or like the stain remover used in a laundry. Something will have to go, and that something is all which detracts from the purity of God’s kingdom.

It’s very sad when we decide to take matters into our own hands in this regard. On the one hand, we may decide that we will not both with any attempts at holiness. After all, one day, God will come and make everything right. When we fall into this error, we become exactly the people spoken of in verse five, those who engage in various crimes against God because we don’t fear him. In effect, if God’s Word is right, this seals our own death sentence. We have said that God doesn’t matter.

On the other hand, we fall into error when we act as the judge on God’s behalf. We decide to stamp out evil, normally too forcefully, failing to acknowledge God’s loving and redemptive care. Trying to remove the stain from the cloth, we take scissors to it and cut it apart, rather than lifting the stain out.

Let God be God and us humans be humans! We try to pursue and encourage purity, but we realize that our attempts will be moderately successful at best. We know when the Lord comes he will make everything right, but not without refining us. And as we see that time approaching, we strive to recognize the Lord is good and merciful. He will care for his people according to his pleasure, which is for the good of his creation.

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.

Resolution - Judgment, Hope, Future Blessing

12/4/2018

Tuesdays are for the Old Testament
12/4/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Isaiah 56-66: The Book of the Anointed Conqueror” “Prayer and Response: Steps to the New Heaven and New Earth (63:7-66:24)” Loc. 14554-15481.

Motyer observes that Isaiah has built tension to a high point. Then, in the last few chapters, when we expect resolution and fulfillment, the message is “not yet” (Motyer 1993, Loc. 14557). The book leaves us with promises and a need to pray.

Isaiah 63:7-64:12 is “The prayer of a remembrancer” (Motyer 1993, Loc. 14561). The first person speaker reminds God of his merciful care for his people. He also reminds God of the trials which have fallen on God’s people. Through their history, 63:9 tells us, God has always stood by his people (Motyer 1993, Loc. 14595). Although the people have failed, 63:14 asks if God will also fail (Motyer 1993, Loc. 14650). He appears to hve turned away from the people. At the start of chapter 64, then, is an expression of sorrow. If only! This is another reflection of the tragedy God’s people have endured(Motyer 1993, Loc. 14731). God could have destroyed the enemies, but he has not done so. He did not rescue his people because of their flagrant sin. He allowed them to suffer and come face to face with the consequences (Motyer 1993, Loc. 14777). The reason God’s people were not altogether destroyed is that God’s mercy has never changed (Motyer 1993, Loc. 14793).

Isaiah 65:1-66:24 provides us with some certain promises. God’s people are awaiting his deliverance. God shows that he intends to deliver them, but not immediately (Motyer 1993, Loc. 14837). God’s people have begun to seek him. He is also being revealed to a foreign people (Motyer 1993, Loc. q14866). The Lord has called his people to repentance. They have resisted (Motyer 1993, Loc. 14896). Therefore the Lord condemnes his people multiple times in the start of Isaiah 65. As the people follow the ways of their parents they continue to reject God (Motyer 1993, Loc. 14934). Verses 8-10 do acknowledge a remnant. Some will inherit God’s promises (Motyer 1993, Loc. 14946). These people will be brought to a place of blessing. On the ohter hand, in 65:11-12, some will forsake the Lord (Motyer 1993, Loc. 14978). Those will receive a punishment suited to their offense.

Isaiah 65:13-25 returns to the blessings of God’s people (Motyer 1993, Loc. 14994). God will place his people as a special group involved in world-wide blessing (Motyer 1993, Loc. 15009). They will have all they need. They will be called by God’s name, i.e., as having authority to enter into his blessing (Motyer 1993, Loc. 15025). This is represented as a new city in verses 17-20. The people and city exactly match God’s joy and city (Motyer 1993, Loc. 15063). The overarching picture is that of God’s presence.

Isaiah 66 then reviews the contrast between judgment and hope (Motyer 1993, Loc. 15108). Motyer draws extensive parallels between this and other biblical passages. In verse 1 God is the transcendent one. The whole workd is his footstool (Motyer 1993, Loc. 15154). He is entirely without limits. The distinction between godly and ungodly actions is made very obvious (Motyer 1993, Loc. 15176). In verses 5 and following the judgment of God will be sudden a nd inescapable. God is the one “who has committed himself to his poeple “ and will surely complete his purpose (Motyer 1993, Loc. 15274). Therefore, in verses 10 and following they will live in fellowship with God. Motyer again emphasizes Isaiah’s distinction between coming judgment on his enemies and blessing on his people. The work of the gospel will spread throughout the world, bringing all sorts of people as an offering to God (Motyer 1993, Loc. 15417).

Psalm 66:1-12 - Lectionary for Advent 2C

12/3/2018

12/3/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our reading of Psalm 66:1-12 reminds us that the Lord is the one who is praised by Israel. This is a fairly normal theme for a Psalm, of course, but let’s try to see some of the particulars. In verse four, “all the earth” is to sing the praises of God. Why? Because of his acts for humanity. Fair enough. What are these acts? The Psalmist goes on to talk about the rescue of Israel from the hands of the Egyptians by having Israel walk across dry land through the Red Sea, as well as bringing Israel into the promised land by having them walk through a miraculously dry riverbed.

We might question whether this is God’s work for all of humanity. After all, Israel is only a small part of humanity. So how is this saving humanity? Recall that God has always commanded Israel to invite others to join with them. All those who believed God’s words of promise were under his protection when leaving Egypt. All those who believed God’s call to enter into the promised land by faith were perfectly safe walking through the Jordan river. Those who reject him, not so.

Verse seven speaks to God’s work of governing all nations. He watches over them all. Since rebellion against God brings death and destruction, God’s call is for all to follow him.

The exclusive claims of God in Scripture are troubling to many. After all, people in modern and postmodern Western civilization are, above all else, individualists. We want to make our own way, pull ourselves up by the bootstraps, throw off the shackles of tradition, and do something new. Alas, that is exactly what God, who created and sustains heaven and earth, warns against. His call is to live a life, trusting him, walking in his paths, which are good. Christianity is a radical departure from our own will and an entry into God’s will. I’m going to trust God’s will much more than my will. He then shows that he is the one who works good for humanity.

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 33:14-16 - Lectionary for Advent 1C

11/27/2018

11/27/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In Jeremiah 33:14-16 we are given a great and clear promise of God. He had already, generations before, promised that David wold have a royal house to last forever. The promised future culmination was to be much greater than David. Here, in Jeremiah, the coming one is to be the fulfillment of all God’s promises. This is the one who will save God’s people, apparently forever.

Who is the righteous one, the one who sprouts us, who saves God’s people so they are known as those who derive their righteousness from the Lord? The New Testament describes him as none other than Jesus who lived a life of perfect righteousness before giving himself into death, taking on the sin of the world and granting his righteousness to all who believe him.

During the season of Advent we turn our eyes to the Lord’s coming, eagerly anticipating his presence with his people. Not only to dwe look to and celebrate his first coming, but we anticipate his return to usher in his eternal kingdom among his people. May he come quickly and show himself as the 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.