Category: Old Testament - Wittenberg Door Campus Ministry

Daniel 12:1-3 - Lectionary for Pentecost 26B

11/13/2018

11/13/18
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.

Daniel 12:1-3 describes a time of great distress for God’s people. During this time of trouble, those “who are found written in the book will escape (v. 1, CSB). The prophet here is telling about those whose names have been placed in God’s book of life. We find in the New Testament that this refers to those who trust in Jesus. They escape the trials which would be their undoing. Verse two speaks of a resurrection of the dead. Those sleeping in the dust are the people whose mortal life has ended. God will raise them up.

Daniel describes the ressurection in a way that can be instructive to us. Notice that some are raised “to eternal life” but the rest are raised “to disgrace.” There will be a sorting. Almost every Christian admits to this. But let’s notice crefully the language used. We may be tempted to think of the resurrection to an eternal life of blessing or of torment. But the Bible makes it clear. Only the resurrection to blessing is actually considered life. Everyone has eternity. That’s not a problem. But only some have life. In the same way, throughout the New Testament, actual life is predicated on trusting Christ. To live is Christ.

What of a heavenly reward? We read in verse three that there may well be differences in the heavenly realms. But if we think about those differences, we still need no fear. The reward is life in the loving presence of God. What kind of reward do we want? It makes no difference. All the blessings of God go far beyond our imagination or our hopes. We simply receive them and rejoice.

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.

Unchanging Promises

11/13/2018

Tuesdays are for the Old Testament
11/13/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Isaiah 38-55: The Book of the Servant” “E. The Greater Deliverance (49:1-55:13)” Loc. 10947-13096

Motyer finds in Isaiah 49-55 a contrast between the changing relationship shown in redemption from Babylon and the unchanging nature of God’s promises to Israel (Motyer 1993, Loc. 10947). In 49:1-6 the Servant calls the world to hear and be released from bondage into truth (Motyer 1993, Loc. 10968). Motyer goes on to analyze the structural progression of thought in great detail. The passage points to a divine and human agent who acts near and far to rescue all God’s people.

Isaiah 49:7-13 speaks of the success of the Servant’s work. Motyer identifies numerous very brief songs in these verses dealing with the way the Servant interacts with the world in general and Israel in particular (Motyer 1993, Loc. 11109). The Servant is despised and abused by the nations (Motyer 1993, Loc. 11132). Despite this he will rescue the nations, bringing in a day of salvation.

Not all is well in the presence of the Servant. 49:14-50:11 speaks of unresponsive hearers (Motyer 1993, Loc. 11200). Again, Motyer observes numerou very brief units in the text. Though Zion feels forsaken, the Lord has never forgotten His people (Motyer 1993, Loc. 11234). God’s people will be gathered. More will return than went into captivity (Motyer 1993, Loc. 11272). God will bring people from the nations into his people. Those who refuse God’s restoration seal ther own fate. Motyer describes them as “self-destructive” (Motyer 1993, Loc. 11304). Regardless, God is able to rescue any who do not refuse him (Motyer 1993, Loc. 11339). In 50:111 the Servant is clearly the one who suffers himself (Motyer 1993, Loc. 11365). Especially verses 6 and following point to the Servant as an individual, not a personification of the nation (Motyer 1993, Loc. 11398). The rescue from bondage and darkness is related to trusting in the name of the Servant (Motyer 1993, Loc. 11443).

Isaiah 511-52:12 speak to the future prospects of salvation and to its reality (Motyer 1993, Loc. 11460). Motyer identifies eight distinct oracles in this passage. They call the people to hear from the Lord and promise salvation. The oracles, like the rest of Isaiah, show very careful organization and progression of thought (Motyer 1993, Loc. 11502). The first messages are of salvation for Israel, for all the nations, then a call to faith and perseverance. The salvation of Isral in the past was a rescue from Egypt (Motyer 1993, Loc. 11637). The same God is still able to rescue his people. Therefore, 51:17-52:12 have a number of commands that God’s people should respect (Motyer 1993, Loc. 11773). The rescue has been accomplished. It remains to be received. Reception of God’s deliverance is done by awaiting God’s return and acknowledging him as the one who rescues Israel (Motyer 1993, Loc. 11946). This rescue is a greater Exodus than that from Egypt (Motyer 1993, Loc. 11980). In the new Exodus the enemies will not pursue God’s people. They depart from bondage without fear or turmoil (Motyer 1993, Loc. 12038). Again, the text shows very careful balance, which can be disscted into very small portions. The Servant s both exalted and humiliated (Motyer 1993, Loc. 12079). This reaches to many nations. In the Servant, salvation is as universal as it can be. By and large, the Servant is not accepted (Motyer 1993, Loc. 12172). The news given is not recognized. Therefore, the Servant suffers, and he suffers alone (Motyer 1993, Loc. 12235). His suffering is the punishment deserved by his people. It is not his own (Motyer 1993, Loc. 12271). Even when taken away to death the Servant is not understood (Motyer 1993, Loc. 12390). However, the Servant is triumphant, as we read in 53:10 and following. Having made himself an offering for sin, the Servant becomes the one who executes God’s will (Motyer 1993, Loc. 12563). Because all has been made ready, God calls to his people. 54:1-55:13 give promises of the success of the Servant’s work (Motyer 1993, Loc. 12657). By his work the world can come for pardon (55:1-13). By God’s word a feast is prepared. The curse of sin is done away with (Motyer 1993, Loc. 12895). Even with no resources, people can come and buy what they need. God has provided all that may be desired.

Psalm 16 - Lectionary for Pentecost 26B

11/12/2018

11/12/18
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.

Psalm 16 is one of the Psalms which reminds us that the Old Testament is all about Jesus. We can start reading at the beginning and think it’s about David or maybe even partly about us. But when we get to verse ten and we find that the apostle Peter quotes it while speaking of Jesus in Acts chapter two, we have to think through our interpretation again. It’s about Jesus, the one who is not abandoned in death and who doesn’t see decay. It’s about the one who lived a life of dependence on the Father, who died, and who rose from the dead. He’s the one who leads his people along the path of life. He’s the one seated at the right hand of the Father, making prayers for his people. He’s the one who always finds his pleasure and fulfillment in the Father.

This is all excellent news, because the Christian hopes and trusts only in God. We look to Jesus as the one who will be able to raise the dead in the last day. He’s the one who brings us to the Father. He’s the one who truly delights in all God’s word and will, and who gives that delight to his people. He’s the one who has rejected all the religions of this world to give us his life, ransoming all who believe from sin, death, and destruction.

At the same time, much of the time, we can rightly say the Lord has been good to us. As in verse six, I can say that my boundary lines are pleasant and that I have a beautiful inheritance. Yes, in Christ I have promises for the future. But also, as with so very many others, I can say there are opportunities for good in my life. Even in hard times, I can always imagine someone in worse circumstances. We can consider the many bad things that haven’t happened to us in any given day. We can know that the Lord who made heaven and earth cares for his people and that he is the one who can protect us from all final harm. And we can, by faith, confess the truth of Jesus’ words in John 11:25-26. “The one who believes in me will live, even though they die; and whoever lives by believing in me will never die” (NIV). This is great news indeed.

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.

1 Kings 17:8-16 - Lectionary for Pentecost 25B

11/6/2018

11/6/18
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 1 Kings 17 we read about the prophet Elijah, who, at God’s command, confronted Ahab, an unbelieving king, and prayed for a drought. Most of us can hardly imagine a situation worse than a drought. At first it seems dry. As time goes on, the dry weather stresses crops and livestock. Eventually there is little choice but slaughter of the livestock. They would not have adequate food to eat. Crop after crop fails. There is nothing left but reserve food, the kind of food which can be kept from year to year. Grain supplies dwindle. Creeks and ponds dry up, then lakes and rivers. All along the people face the reality that they need to reserve seed to plant, that it will take months after planting to bring a crop to harvest, and that one rainfall doesn’t mean the drought is broken. It is a fearsome condition.

This drought, we realize, was aimed at Ahab the king. Possibly the intention of God was to bring the king to his senses. Confronting the cruel earthly king with the power of the heavenly king would be a wake-up call. Possibly this was a means of God calling His people to repent. They knew they were Israel, the people who answer to the particular God who does not share with others in his claims to loyalty. If they repent, He can bring rain.

We really don’t know the “what if.” What we do know is that God appointed Elijah to go to a widow, suffering from the drought, and bring relief. She could supply Elijah with a little bread, the last she had. As she showed her faith in God, He would make her small supply of flour and oil last. God provided for this woman who trusted in Him.

We have no promise that God will provide for everyone in the same way. That isn’t the point of this passage. However, we do have a promise in the Bible that God will provide, indeed has provided, for people of every nation. By trust in God through Jesus, anyone, anywhere, in any kind of social and economic climate, can be a partaker of Jesus, the bread of life. The supernatural supply of the bread of heaven will not perish, will not run out, and will not fail God’s people. We can come near and know that even when we eat our last meal and starve, we have been nourished for eternal life.

Lord, take the eyes of your people off of our concern for bread which perishes. Let us look to You, the bringer of eternal life. And as we are concerned with You, may we see provision for our daily, earthly needs as well.

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 Greater Than World Leaders

11/6/2018

Tuesdays are for the Old Testament
11/6/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Isaiah 38-55: The Book of the Servant” “D. The Great Deliverance (44:24-48:22)” Loc. 10096-10946.

Motyer treats Isaiah 44:24-48:22 as one unit, with a parallel in 49:1-53:12. In this unit cyrus will be the agent doing God’s will (Motyer 1993, Loc. 10096). He begins with a thematic outline showing that the progression of ideas is in the same order in the two passages. The people of God, who have been captive in Babylon, will be released both from the nation and from its idols, though they will not wish to leave the idols behind (Motyer 1993, Loc. 10121).

The passages opens by declaring that God is the only redeemer of Israel (Motyer 1993, Loc. 10151). He is the creator of all. He is ever-present. He has only one purpose, that of redeeming his people (Motyer 1993, Loc. 10188). Motyer notes the bias which would assign a late date of composition since 44:28 names Cyrus, not even born at the time of Isaiah. Predictive prohecy, though relatively uncommon in the Bible, is certainly assumed to exist (Motyer 1993, Loc. 10200). Isaiah 45:1-8 discusses the relationship between God’s purposes and those of Cyrus (Motyer 1993, Loc. 10210). Cyrus is presented as an instrument of God. Motyer wishes that Cyrus had believed the true God (Motyer 1993, Loc. 10272). Even though Cyrus does not seem to know God, God knows him (Motyer 1993, Loc. 10282). God is shown as the one who knows all things and can govern them all. Motyer recognizes this as a comfort (Motyer 1993, Loc. 10306).

Isaiah 45:9-13 addresses objections to God’s sovereign activities (Motyer 1993, Loc. 10354). Just as a shard of pottery does not question the potter, God’s people do not criticize God’s use of a Gentile to deliver them. God’s actions are not open to debate (Motyer 1993, Loc. 10391). He does have a coherent plan, described in 45:14-25. Those who follow idols will be brought to Israel’s God (Motyer 1993, Loc. 10416). This applies regardless of national origin. The salvation of God, then, brings glory to God in Israel (Motyer 1993, Loc. 10451). The Gentiles come to Israel to find God. The idols, who need to be carried around, cannot save anyone (Motyer 1993, Loc. 10487). God, however, is the one we can look to for rescue (Motyer 1993, Loc. 10519).

Isaiah 46 develps the author’s chronology. Though the people of Babylon are threatening and though Israel is rebellious, God is determined to crush his enemies and care for his people (Motyer 1993, Loc. 10535). In verses 1-2 the gods people have made become a burden t o them. Motyer briefly describes the known Babylonian gods (Motyer 1993, Loc. 10550). While the false gods are a burden to those who carry them, the God of Israel actually carries burdens in verses 3-4 (Motyer 1993, Loc. 10572). Verses 5-7 compare God to the idols. Motyer sees that there is no real comparison (Motyer 1993, Loc. 10583). He is the one who has actually made things, as seen in verses 8-11 (Motyer 1993, Loc. 10588). The coming restoration of Israel will be under Cyrus the king. Motyer notes, “There will be a return without freedom or sovereignty” (Motyer 1993, Loc. 10611). Yet verses 12-13 show God as the one who does save his rebellious people.

Chapters 47-48 deal with Cyrus’ triumph. Motyer finds a strong chiasm in the chapters (Motyer 1993, Loc. 10626). He details it as he continues, using it to unify thematerial. Babylon, having been overly proud, is destined to fall. God will take retribution as he protects his people Israel (Motyer 1993, Loc. 10652). In 47:1-4 Babylon is to be humbled forcefully. It will fall for Israel’s good (Motyer 1993, Loc. 10662). In speaking of hte atrocities of war, Motyer notes this is surprising. The Old Testament has no place for ignoring morality in a time of war. Atrocity remains atrocity. It is unexpected to see people treating their enemies in the way Babylon does (Motyer 1993, Loc. 10684). In verses 8-11 Babylon realizes that there are moral consequences for their actions (Motyer 1993, Loc. 10689). The are going to receive exactly what they had given to other nations. Verses 12-15 show that all the punishment is related to Babylon’s religion. They used various types of sorcery. Babylon was observant of a religion but was not looking to the real God (Motyer 1993, Loc. 10723). Once Babylon has fallen, Cyrus liberates his prisoners. They are clearly stubborn and treacherous (ch. 48). However, God arranges for them to return home (Motyer 1993, Loc. 10745).

In Isaiah 48:1-11 it is clear that Israel has forfeited any claim to divine favor. Yet God, even by his very name and identity, is the one who keeps his covenant (Motyer 1993, Loc. 10786). He is going to care for his people. Motyer does note that the time of fulfillment is not specified. Yet it is ceratin (Motyer 1993, Loc. 10807). God will do this, in verse 11, for his own sake. God’s rescue of his people is proof of his reliability (Motyer 1993, Loc. 10855). With this said, God, in verses 12-22, reminds the reader that he will keep his word in the future as well (Motyer 1993, Loc. 10866). As we approach the end of Isaiah 48, Israel has been rescued from captivity. God has kept his promises. Yet the people do not have peace due to their sin (Motyer 1993, Loc. 10915).

Psalm 146 - Lectionary for Pentecost 25B

11/5/2018

11/5/18
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.

Where are we going to place our hope? It will be somewhere, no doubt about that. Our Psalm for this week gives us very significant guidance. Verses 3-4 tell us not to trust even noble people. They can’t save you. They die and their plans come to an end.

This thought could well bring us to despair. We are, after all, taught the virtue of self-reliance. We can work hard, show industry and integrity, and make a difference in the world for ourselves and for others. Or we are taught to dream of a better world for future generations, then to make it into reality. We try to write music for the ages rather than for next week. We want to do things that matter. Yet the Psalmist says the plans of even nobility pass away. How much more will ours? We want to save the world, but we need saving ourselves. What will we do?

Verses 5 and following tell us to trust in the Lord. He’s the one who is faithful. He’s the one who endures forever. He gives justice, provides food, releases prisoners, cares for the oppressed, heals the sick. So we look to the Lord for our help. Our ability passes away.

Does that still leave us in despair? After all, what’s the use of us? What’s the use of any of this earthly life? When we consider the ways God helps us, I thnk we can grasp our purpose. God gives justice. How? He often uses earthly law enforcement and legal systems to hand out justice. The lawyer, officer, or judge who looks to God is equipped to administer justie rightly. God feeds the hungry. How does He do that? Through farmers, shippers, markets, food preparation, everything involved in getting from the idea of food to putting it on the table. He uses your employer and your employer’s customers as well, so you can pay for what you need. I don’t think we need to go on down the list. When God cares fr our world, he uses us as His instruments. We will pass away from this earthly work. But our Lord will keep on until heaven and earth pass away. He is faithful and just. We look to Him as the one who supplies all we need by 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.

Deuteronomy 6:1-9 - Lectionary for Pentecost 24B

10/30/2018

10/30/18
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 Psalm this week told us of the blessed state of those who trust the Lord. How do we learn this trust? Our Old Testament reading, Deuteronomy 6:1-9, sheds some light on it. Here God commands his people to hear His Word and follow it. In exchange, God promises a land which is full of His provision.

But how is this to be done? It’s centered on God’s identity. He is the one God, the Lord, the particular God of Israel, who is the Lord specifically of each person in Israel. This God, and nobody else, is to be their God. When we create for ourselves substitute gods we will find they fail. Those substitutes like our self-preservation, our opinion, popular wisdom, or an adoption of the best parts of various religions will not be reliable. The very particular God of Israel calls his people to himself. He has also called all nations, so that particular call is intended for every person on the planet.

What does it look like to live as the people of God? We are, according to verse five, to love God with everything we have. We keep his words in our heart (v. 6). We tell our children and everyone else about God’s Word (v. 7). We make reminders of God and His character so we will not forget (vv. 8-9). Granted, this counsel is lacking in specific details, but it has enough to direct us for now.

What is God’s promise to his people? He will keep them, prosper them, and make them to multiply in the land He gives them. Trusting God is good for his people. When we love God and spread his Word around, we find that we are his people and he is our God.

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

Useless Idols

10/30/2018

Tuesdays are for the Old Testament
10/30/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Isaiah 38-55: The Book of the Servant” “C. The Redemption of Israel (42:18-44:23)” Loc. 9389-10095.

Motyer finds in Isaiah 42:18-44:23 a parallel structure. First is a description of national redemption from enemies. Second, with the events in the same order, is a description of spiritual redemption from sin (Motyer 1993, Loc. 9398).

In 42:18-25 the deaf and blind are called to consider Israel God’s servant (Motyer 1993, Loc. 9412). Although God has done what his people need, in verse 20 they refuse to see or hear (Motyer 1993, Loc. 9458). This robs Israel of her standing, that of the people who would attract all nations to God (Motyer 1993, Loc. 9471). This leaves God’s people as an entrapped nation. The prophet, says Motyer, views God’s activities, even through another nation, as still God’s work and purpose (Motyer 1993, Loc. 9485).

Isaiah 43:1-7 describes national redemption (Motyer 1993, Loc. 9504). Motyer comments, “Even in his punishments the Lord remains with his people” (Motyer 1993, Loc. 9523). Because he has committed to Israel in covenant, they are his. Although the people endure captivity they will be rescued (Motyer 1993, Loc. 9538). God expresses his willingness that Israel should be rescued even at the cost of other nations (Motyer 1993, Loc. 9564). By verse seven Motyer notes a ceratin hope for the future. God will rescue all his people (Motyer 1993, Loc. 9583).

Motyer finds a coutroom scene in 43:8-13 (Motyer 1993, Loc. 8588). God’s people are witnesses of how idols are made. They cannot protect a nation (Motyer 1993, Loc. 9613). An understanding of the true nature of idols should direct people to the true God, the one who is real (Motyer 1993, Loc. 9638).

Isaiah 43:14-21 builds on the testimony of God as opposed to idols. God will rescue His people from a captivity in Babylon (Motyer 1993, Loc. 9658). God will show his sovereign care over both nations and individuals (Motyer 1993, Loc. 9671). This divine work of rescue is to be notable in every way (Motyer 1993, Loc. 9701).

In Isaiah 43:22 the attention turns from a national view to a more individual, spiritual state (Motyer 1993, Loc. 9712). The passages of bondage and release are parallel to those earlier pertaining to the nation. The people had separated themselves from thei mportance of the sacrifices (Motyer 1993, Loc. 9731). the people found no rest through their religion.

In Isaiah 43:25 and following God promises to blot out his people’s sins (Motyer 1993, Loc. 9775). He is able to give his blessing where wrath was deserved. Again, motyer notes a courtroom scene (Motyer 1993, Loc. 9789). The sinners are unable to make a case for thier innocence. They know they cannot earn rescue (Motyer 1993, Loc. 9807). The people, however, remain God’s chosen people (Motyer 1993, Loc. 9835). He promises that he has chosen them.

God’s promise is made certain beginning in Isaiah 44:6 (Motyer 1993, Loc. 9864). God identifies himself as the only true God (Motyer 1993, Loc. 9878). He proves his deity by dealing with people through history. They, then, turn to their idols (Motyer 1993, Loc. 9906. The idols, when compared with God, are nothing (v. 8). They are created in the image of their makers. God is the living and uncreated one (Motyer 1993, Loc. 9950). The idols bring no advantage (Motyer 1993, Loc. 9964).

In the end, 44:21-23, the idolater is brought to repentance. He calls out for salvation to the idol, but is told by God that his redemption is already complete (Motyer 1993, Loc. 10046).The former idolater then knows that God has wiped out all his sins (Motyer 1993, Loc. 10071.

Psalm 119:1-8 - Lectionary for Pentecost 24B

10/29/2018

10/29/18
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.

We should notice that last Sunday many churches probably observed Reformation Day, using different readings than those I have commented on. This coming Sunday many will observe All Saints, again using different readings. I have chosen to use the three year lectionary readings typical to the week, since Reformation Day is Wednesday and All Saints is Thursday.

We recently had a post based on Psalm 119:9-16. There you can see a brief summary of the overall organization of that Psalm. This week’s reading is from the first stanza, in which each line begins with the first letter of the Hebrew alphabet. Notice also a fairly clear example of the parallelism which we normally find in Hebrew poetry. In general, the second half of each verse will restate or amplify the first half.

What of the content? As with the rest of Psalm 119 there is a strong emphasis on the blessing of God’s Word. But unlike some of the other parts of the Psalm, there’s an air of repentance and lament. God’s instruction makes us have a blameless way. It brings happiness and blessing! Those who seek God with all their heart are blessed indeed. What of verses 5 and 6? “God, Your Word is great! Sure wish I could keep it like those other people.”

This sentiment shows up clearly in the liturgies of confession and absolution found in much of Christianity. We gather and confess that we are sinful by nature and that we actually live out that nature in what we do, what we neglect, in thoughts, in words, and in actions that are bad in the sight of our neighbors and in God’s sight. If only we were really committed, we wouldn’t be ashamed before the Lord and His Word.

Notice what happens between verses 6 and 7? Six ends with shame. Seven begins with uprightness. It is God’s forgiveness at work between the Pslamist’s repentance and praise. Likewise, the Lord forgives us our sins. We fall short of the perfect delight in the Lord and His Word which He commands. Yet He is the Lord who forgives and restores those who turn to him. How blessed are those who walk according to the Lord’s instruction.

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

Jeremiah 31:7-9 - Lectionary for Pentecost 23B

10/23/2018

10/23/18
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.

Lord, save your people. Bring them together as a mighty army. Make them the foremost! When we call out to the Lord to save His people, we may view them as a special forces troop or a bunch of superheroes. We expect at least to see God’s warriors coming as a terrifying collection of victorious looking people.

What do we see in Jeremiah, when he pictures the army of God returning from exile? Verse 8 speaks of the blind, the lame, and pregnant women. Though I have no wish to be demeaning to people who have visual or mobility difficulties or to those experiencing the wonderful opportunity to be a new parent, I will observe that verse 9 rightly speaks of a valid use of a smooth road and places with plenty of water. Those who cannot see obstacles are troubled by them. Those who have trouble climbing and may be dealing with different size, weight and balance than usual will benefit from smooth terrian. And abundance of water is a good thing. God gives an easy road for return, and it is helpful.

In reality, we see God’s restored people coming like a mighty army of people who may need to move slowly and carefully. They are weeping. They have been beaten down. They are broken in many ways. When God brings His people together it is to heal them and restore them.

Lord, save your people. Bring them healing. Take them to a place of safety. Concole them, for they need it. Draw to Yourself all those who need Your restoration.

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 Restoration for All Peoples

10/23/2018

Tuesdays are for the Old Testament
10/23/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Isaiah 38-55: The Book of the Servant” “B. The Consolation of the World (40:1-42:17)” Loc. 8598-9388.

Motyer notes that after the messages of devastation in chapters 38-39, Isaiah either needs to apologize for giving false hopes or he needs to give a sure hope of restoration. He gives that sure hope in this passage (Motyer 1993, Loc. 8601). God is shown here as the creator and ruler of all. On this basis he is able to console his people (Motyer 1993, Loc. 8606). Even in a time of turmoil, the prophet speaks God’s comfort to his people. The way for God’s presence as the king of all is to be prepared. Thus he can usher in his glory (Motyer 1993, Loc. 8649).

Isaiah presents God as the creator of all in 40:12-31. He uses a disputation format to demonstrate God’s character and status (Motyer 1993, Loc. 8723). God’s standing as the creator gives Israel comfort. He will care for his creation. God’s greatness exceeds all others and all human means of expression (Motyer 1993, Loc. 8781). Unlike the idols, he is able to guard his people (Motyer 1993, Loc. 8793). It is all easy for God. He is too great to fail to care for the least of his people (Motyer 1993, Loc. 8868).

Chapter 40 verses 1-7 make a logical argument that God is the ruler of the whole world (Motyer 1993, Loc. 8908). Isaiah presents God as the one who directs all - a matter of great comfort (Motyer 1993, Loc. 8942). When confronted with this truth, however, Isaiah points out that the world runs to idolatry (41:5-7) (Motyer 1993, Loc. 8973).

Chapter 41:8-21 illustrates God’s consolation of his people (Motyer 1993, Loc. 8984). There are three different illustrations of hope based on God’s care to restore his people. Motyer finds these passages to be very carefully organized in a balanced structure which he has observed elsewhere (Motyer 1993, Loc. 8988). In the content of the passage, the weak becomes strong. This is all of God’s grace.

The text continues in 41:21-42:15 as God cares not only for Jews but also for Gentiles (Motyer 1993, Loc. 9079). God’s work of reconciliation extends to the whole world. Those who depend on idols have a futile hope (Motyer 1993, Loc. 9106). When they try to prove they have hope, they fail. The idols are unable to answer our questions (41:24) (Motyer 1993, Loc. 9122). As the idols are not capable of bringing help, Isaiah calls people to look to God’s “servant” (42:1-9) (Motyer 1993, Loc. 9193). Is the servant Israel? Motyer observes that the servant does not appear to be Israel. The reference seems much more individual (Motyer 1993, Loc. 9224). This gentle servant cares for those in trouble (Motyer 1993, Loc. 9240). God attests to the work of the Servant. He will not fail in his care (Motyer 1993, Loc. 9277). Because of God’s care, Isaiah calls the world to respond to God in praise (42:10-17) (Motyer 1993, Loc. 9317). God will not share his praise or glory. The whole world is to praise God in a new song (Motyer 1993, Loc. 9345).

Psalm 126 - Lectionary for Pentecost 23B

10/22/2018

10/22/18
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.

This week’s Psalm speaks of restoration. It’s a powerful reflection. Joy doesn’t begin to express our emotions when the Lord brings restoration. The people who were in bondage have been set free. It’s like a dream.

My work gives me many opportunities to speak with people who are only partially through the journey. These have fallen into hardship, discouragement, even despair. They know the brokenness of our world. Families disintegrate, dream careers become nightmares, parents and children turn against one another, wherever we look our world is enduring hardship. Some will talk to me about how they once had a hope in God but they no longer trust him. Their lives are hard. The ideal they were given didn’t hold. Maybe it was just a dream, to be overcome by reality.

What hope does God’s Word bring to the table? When God does restore His people, He brings them into a life which they can’t fully comprehend. Picture it for a moment. Forgiveness that places us in the position of heirs of the King of all. Access to all we may ever need in this life and for eternity. Complete healing and restoration.

Well, you say, that didn’t happen. Instead, I find I am going to church with a bunch of people who are more or less a wreck, like I am. Life is still rough. My boss is still unfair, I’m still underpaid, my kids are still angry with me, and the broken relationships in my past are still broken.

How, then, does God restore the fortunes of His people? He does it through His words of promise. He promises forgiveness, life, and salvation. This is a fortune that, at present, we can only dream of. It is too good to believe. Here’s the real question. Are we going to believe the promise, even when it looks too good to be true? Eventually the Lord will show that He keeps all His promises. We will reap with joy. The Lord’s promises are just what 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.

Ecclesiastes 5:10-20 - Lectionary for Pentecost 22B

10/16/2018

10/16/18
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 book of Ecclesiastes is a challenge for us if we pull it out of its overall context. At first glance, our reading for this week looks like it is telling us futility is the way of the world and that we should shrug and give up.

To say that is to ignore the whole premise of the book, as well as the specific statements of Ecclesiastes 5:19-20. In these verses, as in the overall context of the Bible, God is the one who gives all the gifts we need, who enables us to rejoice in those gifts, and who gives us hope during all our hardships. The futility found in Ecclesiastes is not due to life. It is due to a life considered apart from God. If we think we are doing well and we decide to depend on ourselves and our possessions, we are bound for hopelessness and failure. If we are living with hope in the God who has cared for us and for all His creation, we see that God is good and that we are all right.

There’s a responsible reading of this text. Our reward and labor are gifts of God. He is the one who gives us what we need, including all those opportunities to care for ourselves, our family, and all those around us. This is a gift of God.

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

God Is Greater than the King's Illness

10/16/2018

Tuesdays are for the Old Testament
10/16/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Isaiah 38-55: The Book of the Servant” “A. Historical Prologue: Hezekiah’s fatal Choice (38:1-39:8) Loc. 8382-8597.

Motyer notes that, following the pattern typical of Isaiah, a section will serve to preface further discussion of a topic to follow. Chapters 38-39 foreshadow the later discussion of the Babylonian captivity (Motyer 1993, Loc. 8388). Hezekiah’s illness and his choice to pursue a peace which will not continue beyond his lifetime serve as the introduction to chapters 38-55 (Motyer 1993, Loc. 8410).

The date of Hezekiah’s illness would seem to be early in 702 BC (Motyer 1993, Loc. 8434). In 38:2-3, Motyer notes Hezekiah’s failure. He has prayer and tears but does not seem to trust that God is merciful. He focuses instead on his own good works (Motyer 1993, Loc. 8436). God’s answer to Hezekiah’s prayer does not make any conditions. He restates his intention to keep his promise to David (Motyer 1993, Loc. 8450).

Hezekiah responds with meditation about life and death and then a Psalm in 38:9-20 (Motyer 1993, Loc. 8464). Hezekiah recognizes that he has been rescued from death by divine favor (Motyer 1993, Loc. 8469). He does not seem to fear some sort of extinction. Motyer observes that he fears his earthly life ending (Motyer 1993, Loc. 8486). He notes expressions of despair in 38:12-14. This despair is abruptly interrupted in 38:15-17 y God’s deliverance (Motyer 1993, Loc. 8516). There follows a comparison of life and death, repentance and judgment, the Lord’s house and Sheol in 38:18-20 (Motyer 1993, Loc. 8533). Hezekiah receives healing and a sign from God that his healing is divine.

Chapter 39 tells of a Hezekiah who is optimistic and is visited by Babylonian envoys (Motyer 1993, Loc. 8560). Hezekiah’s decision to show his visitors the treasure and defenses of the city is certainly ill advised (Motyer 1993, Loc. 8576). It becomes clear then that Hezekiah has departed from his faith and has accepted the strength of Babylon instead (Motyer 1993, Loc. 8586).

Psalm 119:9-16 - Lectionary for Pentecost 22B

10/15/2018

10/15/18
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.

Psalm 119 is well known for three reasons. It is the longest of the Psalms. It is an acrostic, with eight verses beginning with each letter of the Hebrew alphabet. It is about the love of the Psalmist for God’s Word.

In our reading this week, God’s Word is that which keeps us pure. It protects us from sin. For this reason, we desire to learn God’s law and judgments. As we remember His word, he protects us from sin (v. 11). He gives us more joy than we would have from riches (v. 14). He fills us with delight (v. 16).

The center of this stanza, verses 12-13, are central to the idea. The Psalmist asks that God should be blessed and teach him so he can proclaim God’s Word. The clear implication is that God’s Word is good for those who hear and receive it. Therefore, all who seek the Lord should want to spread the Word of God as well.

This is instructive to us. If we consider something important, really important, we want to live according to it. We also want to let others know how and why it is important. Do Christians do this reliably with the Christian faith? May the Lord give us a true vision of those riches he promises us.

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Amos 5:6-7, 10-15 - Lectionary for Pentecost 21B

10/9/2018

10/9/18
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.

Amos 5:6 issues a serious threat from God. Seek the Lord or he will spread like fire and consume everything. While we find ourselves eager to avoid the picture of God as a consuming fire, we also may doubt that God would actually do something like that. But our passage from Amos 5 goes on to explain it. God uses human means to level penalties in a society. In verses seven and ten we find that those who reject God and His righteousness are the people who bring destruction. They reject righteousness. They show their hatred against those exercising rightous judgment or speaking the truth. In verse eleven we find the result of our faithlessness is loss of what we have worked for.

How can this happen? Why doesn’t good and right prevail? Verses 12-13 make a remarkable statement. Those who are righteous and who would pursue justice become quiet due to the threats they face. Because of the evil oppression, some will not speak up for good. The evil, lacking restraint, flourishes.

How do we deal with the fallout? Verses 14-15 tell God’s people to pursue good, even though it is very difficult. We stand for what is right even in the face of opposition. We have confessed that the Lord is the true God. We live in accord with our confession.

Can we see these patterns in our society? I think they are increasingly clear. If God’s people do not stand for truth, everyone will suffer. May God have mercy.

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.

Standing against Superpowers

10/9/2018

Tuesdays are for the Old Testament
10/9/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Isaiah 1-37, part D, “The Lord of History (28:1-37:38)” Loc. 6650-8381.

Motyer observes a change of focus at the start of Isaiah 28. At this point the text begins to show God’s sovereignty over world history (Motyer 1993, Loc. 6650). Chapters 28-29 show the principles of God’s dealings with Egypt and Assyria (Motyer 1993, Loc. 6663). Chapters 30-32 compare the Messianic kingdom with Assyria. Chapters 33-35 show how current events are a pattern for God’s eschatological work. Chapters 36-37 show a historical foundation for hope in God. The text of this portion of Isaiah is also punctuated by six statements of “woe” (Motyer 1993, Loc. 6667).

Chapter 28 is a highly organized and rhythmic call to the leaders of Jerusalem not to refuse God’s call (Motyer 1993, Loc. 6693). In verses 1-6 Samaria is a reveller whose time has run out (Motyer 1993, Loc. 6713). God himself is going to bring the party to an end (Motyer 1993, Loc. 6737). The pride of Samaria is bringing its downfall. There is some hope to be found in verses 5-6 (Motyer 1993, Loc. 6742). In verses 7-22 Isaiah compares the leaders of Jerusalem to those of Samaria. The leaders of Jerusalem have scoffed and scorned God’s calls (Motyer 1993, Loc. 6759). The very simple teaching of the Lord has been rejected by those who seem overly sophisticated (Motyer 1993, Loc. 779). The straightforward work of the prophet, who makes incremental steps of teaching, becomes a mockery. In contrast to the sophistication of the leaders, God has given a simple truth which brings rest (Motyer 1993, Loc. 6800). Verses 14-19 show the result of rejecting God. Self-reliance is a covenant with death (Motyer 1993, Loc. 6811). On the other hand, it is God who has laid a foundation upon which his people can rest. This stone (v. 16) is sure and certain (Motyer 1993, Loc. 6842). The alternative is a bed which is not satisfactory (v. 20) (Motyer 1993, Loc. 6868). The chapter closes with a question. Will Jerusalem fall like Samaria? (Motyer 1993, Loc. 6885). God is presented as the one with wisdom to know what is best.

Isaiah 29 opens with a scene of “chastisement and deliverance” (Motyer 1993, Loc. 6929). Motyer thinks Isaiah is speaking here of Sennacherib and an assault in 701. Yet, as usual, it is the principle rather than the historic occasion which seems to move Isaiah. Verses 1-8 use a variety of words in repetition and deliberately leading from one concept to another step by step (Motyer 1993, Loc. 6939). God is the one who is in control of his creation. Verses 9-14 remind the reader of the human condition. Apart from divine help we are blind, foolish, and far from God (Motyer 1993, Loc. 6985). Despite all of man’s failure to look to God, in verse 14, God is the one who will rescue his people (Motyer 1993, Loc. 7025). Verses 15-24 show transformations of reason, the world in general, and Israel specifically (Motyer 1993, Loc. 7045). The mind of the people has turned reality upside down (v. 15). God’s plan is to right things which are disordered (v. 17). There will be an individual and spiritual aspect of God’s transformation (Motyer 1993, Loc. 7082). There will also be a social reformation (vv. 20-21). In particular, God will change the life and world of his people (vv. 22-24) (Motyer 1993, Loc. 7109).

Chapter 30 moves from principle to application (Motyer 1993, Loc. 7141). The specific situation of the time is an appeal to Egypt for help. Regardless of the urgency or sincerity of the appeal for help, Egypt will not prove a safe refuge (Motyer 1993, Loc. 7168). In verse two Motyer reflects that if the people had asked the Lord he would have directed them. But they refused (Motyer 1993, Loc. 7195). The help of Egypt is worthless (v. 7) “Their promises will come to nothing (‘futile’) because they contain nothing (‘empty’)” (Motyer 1993, Loc. 7222). Judah’s action, however, is described as a symptom of refusal of God’s word (30:8-17) (Motyer 1993, Loc. 7228). There are both internal and external consequences. Verses 9-14 speak of the internal situation. The people have substituted something attractive and palatable for God’s actual word (Motyer 1993, Loc. 7256). Verses 15-17 continue with the external result of rejecting God’s word (Motyer 1993, Loc. 7290). Trusting in God gives strength for battles. Without God’s Word the people are easily frightened and overcome. Counter to this picture of hopeless fright, in verses 18-26 Isaiah speaks of God’s faithfulness. “He is such that his purposes cannot be frustrated by human faithlessness” (Motyer 1993, Loc. 7306). these poetic lines move from temporal blessings to those which are eschatological in nature. God blesses his people both on earth and in eternity. After being hidden from people who fall into troubles, God reveals himself and brings comfort (Motyer 1993, Loc. 7337). Verses 27-33 close the section on God’s faithfulness. Motyer observes that the focus i s now on current events, with God’s judgment on Assyria (Motyer 1993, Loc. 7362). The Assyrians have threatened Judah. Judah has turned to Egypt for help. God causes the fall of Assyria, something Egypt could not accomplish. God’s people rejoice even as God destroys his Assyrian enemy (Motyer 1993, Loc. 7393).

From 31:1-32:20 Isaiah shows God again engaged in the work of rescuing his people and renewing society. Motyer comments, “The Lord never merely reacts to events as if sprung on him. He has prepared all beforehand and is totally master of the situation” (Motyer 1993, Loc. 7427). In 31:1-5 the people of Judah are to consider the strength of Egypt and look to God instead. Motyer takes verse one to emphasize God’s character as reliable. He is trustworthy not for what He does, but for who He is (Motyer 1993, Loc. 7462). The Lord is the one who cannot ever be shaken by his enemies (31:4-5). Beginning at 31:6 the Lord transforms society (Motyer 1993, Loc. 7490). The day of the Lord is certain. Therefore we are called to return to God (31:6). Motyer points out that Assyria did decline and fall after 701, in accord with verse nine (Motyer 1993, Loc. 7514). In 32:1-8 the earthly king passes from the scene. He is replaced by a divine king (Motyer 1993, Loc. 7527). In this new realm the king is righteous. Everyone in government is good. Verses 9-14 call Judah to hear God’s Word (Motyer 1993, Loc. 7600). In the face of the historic events to come the people must continue trusting God rather than their pleasant circumstances (v. 9). Reversals will come, causing mourning. Verses 15-18 balance those reversals with a scene of a new, divinely ruled, world (Motyer 1993, Loc. 7627). In this realm there is perfect peace and rest. Verses 19-20 recapitulate the move. God’s people are rescued from destruction. They are promised tremendous blessing. The theme is that “Both judgment and glory lie ahead and now is the time to choose” (Motyer 1993, Loc. 7644).

Motyer identifies chapters 33-35 as a narrative of “victory, proclamation and pilgrimage” (Motyer 1993, Loc. 7663). Chapter 33 verses 1-6 describe salvation for Zion. This is depicted against the backdrop of Assyrian moral inconsistency (Motyer 1993, Loc. 7696). The people of Jerusalem turn to God in prayer, asking the Lord to rise up and protect them (Motyer 1993, Loc. 7711). God’s promise is to rise up and give his people his treasure (v. 6). Verses 7-12 describe surrounding peoples being judged (Motyer 1993, Loc. 7736). The people around udah who have lived by their own wits are going to come to the end of their strength. God’s judgment brings all the Assyrian plans to nothing (Motyer 1993, Loc. 7763). Zion, then, is to be renewed 33:13-24). God’s kingdom is recognized by his power to do his will. It is spread by the knowledge and recognition of that power (Motyer 1993, Loc. 7784). The individual is not free from responsibility. Verses 15 points to the demands of God’s law. Only after facing God’s demands can we repent and be forgiven (Motyer 1993, Loc. 7796). Verses 17-24 show the renewed kingdom with the king present (Motyer 1993, Loc. 7813). Verses 21-23 consider God as the ruler over not only land but also sea (Motyer 1993, Loc. 7841). “As a ‘ship of state’ Zion is crippled - rigging loose, mast unstepped, sails (or ‘flag’) unhoisted - yet this limping hulk takes the spoil” (Motyer 1993, Loc. 7856). There is comfort in verse 24. Sickness and sin are taken care of.

Motyer identifies in chapter 34 a proclamation of final overthrow (Motyer 1993, Loc. 7867). The relationship between Israel and Edom is as old as the people, Jacob (Israel) and Esau (Edom). The nations became hostile toward one another (Numbers 20:14-21) (Motyer 1993, Loc. 7871). This continued for nearly a thousand years by the time of Isaiah. The universality of judgment is striking. The whole universe is to be overthrown by the Lord’s anger (Motyer 1993, Loc. 7909). His anger is against human sin and corruption (Motyer 1993, Loc. 7923). This is all according to God’s decision. He is the one who can determine the end (34:4). The normal practice of God in accepting sacrifice is replaced by God inflicting death (Motyer 1993, Loc. 7939). Verses 8-10 observe that God is acting within his right and for the sake of his people (Motyer 1993, Loc. 7949). Verses 16-17 emphasize the certainty of the coming judgment (Motyer 1993, Loc. 7969).

Chapter 35 describes God’s creation welcoming his redeemed people. The reception of God’s people takes place in a transformed world, a blooming desert (vv. 1-2, Motyer 1993, Loc. 8010). Despite all this beauty, the redeemed people will be captivated by God’s glory and splendor. Verses three and four describe the encouragement for those awaiting rescue. God will come (Motyer 1993, Loc. 8026). The central idea, found in verses five and six, is complete redemption. Motyer sees this embodied in receptive faculties (eyes and ears) and active ability (leaping and singing) (Motyer 1993, Loc. 8042). The roadway of holiness described in verse eight is made available to those trusting in God’s means of grace (Motyer 1993, Loc. 8059). These people are redeemed by God. They have been bought back from slavery or death to life.

Motyer groups chapters 37 and 38 together. He identifies the situation with 2 Kings 18:13-19:37 (Motyer 1993, Loc. 8081). Assyria is making demands on Judah despite a treaty. Motyer sees Isaiah’s purpose in this narrative as illustrating the fact that God keeps his promises. Chapter 36 verses 1-10 has the Assyrian commander proclaiming that Judah has no hope of safety (Motyer 1993, Loc. 8100). The people of Judah do not have military means to overcome Assyria. They have also alienated God. Egypt is also no longer a dependable ally. In a second speech, verses 11-21, the commander speaks to the people. He urges them not to trust Hezekiah or God (Motyer 1993, Loc. 8135). He speaks in Hebrew as opposed to the diplomatic language of Aramaic. The speech alludes to several elements of Isaiah’s teaching, suggesting careful analysis of information provided by spies (Motyer 1993, Loc. 8145). 36:22-37:7 describe the king’s reaction of repentance and belief (Motyer 1993, Loc. 8159). Though the king wishes to seek God and a new message, the word of the Lord is still that God will take care of the threat by himself. The second address of the Assyrians to Hezekiah indicates to Motyer that Hezekiah had confirmed his dependence on God by the time of 37:10 (Motyer 1993, Loc. 8194). By verse 14 Hezekiah is the one who prays. He had previously asked Isaiah to pray (Motyer 1993, Loc. 8208). Motyer observes that Hezekiah’s prayer is focused on the character of God. He does not pray for his situation. God spontaneously answers the need at hand in verses 21-35 (Motyer 1993, Loc. 8241). Counter to the blasphemy of earthly kings, God has planned to exalt himself regardless of man’s plans (Motyer 1993, Loc. 8280). 37:37-38 looks at a final overthrow of Assyria (Motyer 1993, Loc. 8312). Sennacherib no longer ruled over Judah by this time.

Psalm 90:12-17 - Lectionary for Pentecost 21B

10/8/2018

10/8/18
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.

Psalm 90:12-17 speaks of the value of numbering our days. The idea at work here is having a reasoned account of our time. However, as we look closely at the Psalm we see it is not so much about the quantity of time we may or may not have. It is more about the wisdom to understand what those days mean.

Some of the days given to us by the Lord seem to lack in compassion (v. 13). These are hard times. They are the days when we suffer, when we toil, when we fail. How do we understand these days in light of our concept of a compassionate God? Maybe they help us understand our Lord’s suffering. Maybe we gain a grasp of the frustration endured by those who are also dealing with hardship. Maybe we learn that we depend on the Lord in both good times and bad.

Where do we find our satisfaction if we are numbering our days well? Verse 14 says we find it in God’s faithful love. It is God’s character, not our circumstances, which gives us joy and gladness.

When we number our days rightly we see ourselves as we are in truth, as those who are sinful and deserve the worst possible consequences. Yet some days are remarkably good! We have undeserved pleasures. Verse 15 asks that those times of pleasure may be given to us by God’s mercy. This is also a feature of numbering our days rightly.

The Psalmist finally asks for God’s favor. If we number our days rightly we will see the favor of God. He is the one who pours out the good 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.

Genesis 2:18-25 - Lectionary for Pentecost 20B

10/2/2018

10/2/18
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.

Amid all God’s good creation in Genesis 2:18, the Lord says there is something wrong. It isn’t good for the man to be alone. This matters, because God actually does care that all his creation should be without complaint. What can God do to correct the problem? He creates more animals and brings them to the man he has made so the man can name the animals of creation.

Many commentators find a deep significance in the naming. However we stack it, by the time the naming is done, the man knows the nature of the animals. Out of all the animals, there is not one which will be an adequate helper. The coorrespondence was not there. The man understood the lack by the time he had named all the creatures.

In the end, God makes a radical move. Out of all creation, the man was unique. He was the only one made from a substance. Eerything else was made from God’s command. Additionally, the man was the only one who received his breath from God. The others simply lived by being created. But now, God does the unthinkable. He takes the man, who is already special, and makes the woman from the living being.

The woman is very special indeed, and she is recognized immediately by the man. She is the right one for him. She is worthy of a special respect and regard, because she came from him. Humans are a unique part of God’s creation. It’s time we recognized this fact again. Let’s celebrate the way God has resolved the original complaint, by putting us in a special human community.

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.

A Universal People of a Specific God

10/2/2018

Tuesdays are for the Old Testament
10/2/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Isaiah 1-37, part C, “The Universal Kingdom” (13:1-27:13) Loc. 3910-6649. 3. The Third Cycle. Two Cities in Contrast: Endurance Through to Glory (24:1-27:13) Loc. 5755-6649.

Motyer describes a third cycle from Isaiah 24:1-27:13. This is not in the structure of oracles as we saw in the earlier cycles. The theme is a contrast between a destroyed city and an established city (Motyer 1993, Loc. 5759). Motyer identifies a chiastic construction in these chapters, culminating at 25:6-12, speaking of Mount Zion (Motyer 1993, Loc. 5775). It begins with the outside world, but concludes with God’s people who have believed.

In 24:1-20 Motyer finds the centrality of God’s people in a world that is collapsing (Motyer 1993, Loc. 5816). In verses 1-3 the whole world is to be laid waste, with no charge against it except God’s word of command (Motyer 1993, Loc. 5833). Verses 4-6 do reveal a charge against the world - its sin (Motyer 1993, Loc. 5861). This leads to a withering of a polluted place. Disobedience to the instruction of the Lord corrupts the world (Motyer 1993, Loc. 5880). Breaking this covenant with God brings a curse on the world. As a result, in 24:7-12 the city falls (Motyer 1993, Loc. 5915). Revelry has resulted in corruption. The celebration comes to an end, resulting in a very unhappy city (Motyer 1993, Loc. 5942). Motyer ties this idea in Isaiah to the Babylon of Isaiah’s time and ultimately to the Babel in Genesis 11. The people who depend on themselves are destined to fail (Motyer 1993, Loc. 59520. Verses 13-16 speak of a remnant, though the destruction is nearly complete (Motyer 1993, Loc. 5978). Despite the judgment, there is a call which, extended very far, brings a response of faith. In verses 16-18 the prophet himself, having seen the judgment, is not able to rejoice. He mourns instead (Motyer 1993, Loc. 6011). Verses 18-20 return to the theme of destruction (Motyer 1993, Loc. 6028).

Motyer sees 24:21-23 as a unit by itself (Motyer 1993, Loc. 6050). The dess been described will have a greater completion after some sort of waiting period. Verse 21 shifts the focus from earth to the heavens. Even the heavens will be ashamed before the revealed brightness (Motyer 1993, Loc. 6095). The glory of God overwhelms all else.

Chapter 25 serves as a third unit in this cycle. The twelve verses of the chapter focus on blessings “as the world pilgrimage arrives in Zion” (Motyer 1993, Loc. 6106). God’s people are gathered to Zion when blessing has been prepared for them. Verses 1-5 speak of the joy found in the God who saves from enemies (Motyer 1993, Loc. 6129). Motyer notes language significant of planning and forethought. The people who have been overthrown by God are amazed at God’s power (Motyer 1993, Loc. 6146). Verses 6-8 describe blessings in terms of a meal. Motyer compares this to the elders of Israel eating in God’s presence in Exodus 24 (Motyer 1993, Loc. 6177). In contrast, here everyone eats, not just the elders. In the eschatological feast described here, even death is swallowed up (v. 8). Motyer sees death representing sin, which has been destroyed (Motyer 1993, Loc. 6193). The chapter concludes with the concept of the joy which comes from the overthrow of sin (Motyer 1993, Loc. 6208). All the people will look upon God in wonder. In turn, God lays his hand of blessing and benediction upon His people (Motyer 1993, Loc. 6225). The alternative, expressed in verse 11, is that the people may try, as Moab did, to work out their own blessing. This led to the destruction of Moab. Motyer reminds the reader that Moab’s destruction is just as real as God’s care (Motyer 1993, Loc. 6241).

Motyer considers the 21 verses of chapter 26 to be the fourth element in this prophetic cycle. In the prior cycles the fourth is about God’s people. Here, the people make up a strong city. The city is protected by God (Motyer 1993, Loc. 6252). Central to the idea is the fact that God gives light to the blinded eyes. Without His work, the people are destined for judgment (Motyer 1993, Loc. 6272). Verses 1-4 illustrate the peace of God’s people inside God’s fortress (Motyer 1993, Loc. 6288). Though the people are not pictured as perfect, they are faithful to God (v. 2). This gives them ongoing peace and security (Motyer 1993, Loc. 6303). Verses 5-6 show God’s victory over his enemies. In 7-9 there is a difficult path which God will make smooth. Motyer sees this as illustrative of the life of God’s people, who face challenges daily (Motyer 1993, Loc. 6332). Verses 10-11 acknowledge the ongoing presence of those who are not God’s people. They are described as enduring blindness which they cannot overcome (Motyer 1993, Loc. 6363). Even when in life’s circumstances people have a fleeting recognition of God, he remains marginal, incidental, in reality insignificant” (Motyer 1993, Loc. 6369). Verses 12-15 bring us back again to the peace which comes from recognizing God’s concern for His people (Motyer 1993, Loc. 6380) In verses 16-19 we are reminded that all God’s provision has come from the dust and rubble of our human efforts (Motyer 1993, Loc. 6407). The distress of God’s people has been transformed to their repentance and rest in his presence. There is a strong call to awaken to God’s presence (Motyer 1993, Loc. 6449). Motyer sees here a strong link to the resurrection of the dead. Verses 20-21 close the passage with a strong sense of security. The gates of the city are closed, creating an environment which is safe from harm (Motyer 1993, Loc. 6477).

The fifth part of this prophetic cycle is found in Isaiah 27. Motyer notes the very careful composition showing Israel gathered as a universal people of God (Motyer 1993, Loc. 6483). As in other passages, the structural parallelism of the entire book remains strong. Verse one pictures the Lord with a sword able to overcome his enemies, seen as sea monsters and a dragon (Motyer 1993, Loc. 6514). The conflict is tremendous, but there is no question about God’s ability to overcome his enemies. Because of God’s power, his people are able to fill the world, seen as a fruitful vineyard in verses 2-6 (Motyer 1993, Loc. 6531). The security of God’s people comes only from his presence. Verses 7-11 show God’s people coming into the restored garden and God’s presence (Motyer 1993, Loc. 6570). God has chased away his enemies and made way for his people to enter into their joy. God himself has removed the sin of his people. In verses 12-13 God’s people are gathered carefully together to receive rest and blessing (Motyer 1993, Loc. 6620). This is an eschatological picture of final rest, unity of worship in the presence of God.

Psalm 128 - Lectionary for Pentecost 20B

10/1/2018

10/1/18
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.
It’s valuable to ask how we measure happiness. Many picture it in terms of freedom from trials, lack of responsibility, a life of ease and pleasure. Yet that is not the message of Psalm 128. In this psalm the happy person works with his hands, but receives enough to eat. He has a wife who is fruitful. That takes come care and effort. There are children around the table, and they are growing. AGain, this takes considerable work. Grandchildren also in verse six, can be a lot of work. Life, for this man who fears the Lord, is busy and full.

Where’s the happiness? We find great joy in a full life. It is always good to be busy about good things. It is a blessing to see God’s blessing on our lives and families. What is our prayer then? Peace be with Israel. We pray God’s peace on God’s people, including the Church. They are hard at work, living and enjoying God’s goodness.

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

Numbers 11:4-6, 10-16, 24-29 - Lectionary for Pentecost 19B

9/25/2018

9/25/18
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.

In Numbers chapter 11 the people of Israel have escaped from Egypt but are still in the wilderness. They are concerned for their food supply. Although the Lord had been providing manna each day, they missed the abundant variety they had in Egypt. They also showed their distrust of Moses. What could be done? The anger of the people provoked Moses to become angry with God. It also provoked God’s anger. What would He do? Moses may well have been justified in his desire that the Lord would go ahead and kill him. Everyone was miserable.

God’s response was threefold. He provided the people with what they were desiring. “Do you want meat? I’ll give you birds. So many you will be eating them for am onth. You will be sick.” Sometimes in God’s mercy He lets us have what we want even if it is not good for us. Will it drive us back to trusting God’s desires? That’s certainly the intent. Manna sounds really good compared to eating birds so as to avoid being overrun by birds. A second act of God is to provide seventy elders. These people could govern along with Moses. If the people felt poorly represented they could speak with the elders. Neither Moses nor the people needed to feel alone. God’s third act here is to draw attention to himself by making the elders temporarily into prophets. This was a show of the power and wisdom of God. He was able to speak with authority. This let the poeple of Israel know that God was indeed listening to them and that he could communicate.

In all this passage, we see God’s wisdom and power to guard His people. He is certainly the God who is with them.

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Diagnosis of a Fall

9/25/2018

Tuesdays are for the Old Testament
9/25/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Isaiah 1-37, part C, “The Universal Kingdom” (13:1-27:13) Loc. 3910-6649. 2. The Second Cycle of Oracles. The World in the Shadows (21:1-23:18), Loc. 5093-5754.

Motyer continues to point up the way Isaiah builds a mosaic of world view. While the first cycle was optimistic about God’s promises, this one is less so. “It reveals a Gentile world seeking but not finding help (21:13ff) and accuses the people of God of an unforgivable sin (22:14)” (Motyer 1993, Loc. 5102). The oracles refer to places but also to very negative situations.

Though the fall of Babylon to Cyrus in 539 is a commonly held referent of the oracle, Motyer cites other falls at other times as well as composition which lacks detail about that specific fall (Motyer 1993, Loc. 5121). He suggests that the prophecy of Isaiah 21 refers to the fall in 689 (Motyer 1993, Loc. 5134). As Judah had made an alliance with Babylon against Assyria (21:1-4) they need to remain aware that Babylon will itself be crushed (21:10) (Motyer 1993, Loc. 5139). God’s people should be bothered by depending upon an alliance which is doomed to failure. 21:1-2 refers strongly to the untrustworthy nature of the alliances Judah has formed (Motyer 1993, Loc. 5171). The resulting horror in verses 3-4 is both at Babylon’s fall and God’s future judgment (Motyer 1993, Loc. 5187). Verses 6-9 are a strong assertion of the prophet’s reliability in his task, like a faithful sentry (Motyer 1993, Loc. 5210).

Motyer sees in 21:11-12 a second brief oracle regarding Edom (Motyer 1993, Loc. 5229). Here, the darkness of the world will be extended. Rescue will be delayed (Motyer 1993, Loc. 5243).
A third oracle in 21:13-17 depicts a situation in which there are “needs but no solutions” (Motyer 1993, Loc. 5260). The location given is Tema and the people of Kedar, an Arabian setting. Again, this fits historically with Isaiah’s time period (Motyer 1993, Loc. 5264). The idea of evening denotes a world which is growing dark (Motyer 1993, Loc. 5283). People who are in need are met with food and water (v. 15) (Motyer 1993, Loc. 5295). The need of the people is not merely warfare but also divine judgment (v. 16) (Motyer 1993, Loc. 5322).

Motyer identifies a fourth oracle in this series as speaking of Jerusalem’s sin in 22:1-25 (Motyer 1993, Loc. 5332). The people have been self-reliant rather than trusting God. In verses 1-14 the city has become self-reliant (Motyer 1993, Loc. 5343). After considering alternative explanations, Motyer considers this prophecy as looking forward to a day of judgment (Motyer 1993, Loc. 5366). It may well be referring to a present joy in response to the securing of the city’s water supply accomplished by Hezekiah (Motyer 1993, Loc. 5376). The plans of life and security in the city are turned to death and captivity in verse four (Motyer 1993, Loc. 5410). Verses 8-11 speak of the past choices of Judah which have led them to this end (Motyer 1993, Loc. 5446). There has been a denial of faith, an immediate self-trust, and a refusal to repent even in times of trial (Motyer 1993, Loc. 5466). Despite God’s call to repentance, the people reject him and so in verse 14 God withholds forgiveness (Motyer 1993, Loc. 5496). Verses 15-25 shift a focus from the city to individual characters. “Shebna found his identity as a person in the ‘this-worldly’ benefits of his office, and he set about securing his ‘place in history’ by his own efforts” (Motyer 1993, Loc. 5519). He is a prominent man in the city. Motyer considers him symbolic of the entire self-reliant city. On the other hand, Eliakim is one of the people others trust (Motyer 1993, Loc. 5528). Shebna has worked to become in charge of the city. He pursues all possible honors in life and for his memory. However, in verses 17-18 he will be cast away as a disgrace (Motyer 1993, Loc. 5574). Eliakim’s authority was given to him. He did not apparently strive for it (Motyer 1993, Loc. 5579). When people depend on him rather than on God they will find him insufficient. The city will eventually collapse (v. 25).

The fifth of this series of oracles is in 23:1-18, against the pride and apparent holiness of Tyre (Motyer 1993, Loc. 5602). The alliances formed between Solomon and the Phonecians of Tyre corrupted Solomon. This is a common recognition in the time of Isaiah (Motyer 1993, Loc. 5611). Motyer observes the overall pattern in these oracles of religious corruption rather than political oppression (Motyer 1993, Loc. 5621). Tyre was noted as a naval and trade superpower. Yet in 23:2 the fleet is silent and still. Activity ceases (Motyer 1993, Loc. 5657). Rather than a leader, in verse four, Tyre is an object of scorn (Motyer 1993, Loc. 5663). The wealthy traders become refugees in verse seven. They have failed to account for God’s plans (Motyer 1993, Loc. 5683). Motyer describes Tyre’s decline beginning around 745 B.C. (Motyer 1993, Loc. 5700). The city eventually fell for good in 332, though it went through cycles of decline before then. Motyer finally observes that in 23:15-18 there will be recovery for Tyre. They will have a time of holiness for seventy years (Motyer 1993, Loc. 5732). The nation is present as a merchant in time for the reconstruction after the Babylonian exile. Isaiah pictures Tyre as set apart for the Lord (Motyer 1993, Loc. 5747).

Psalm 104:27-35 - Lectionary for Pentecost 19B

9/24/2018

9/24/18
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.

Our reading from Psalm 104 speaks to the reality of God’s provision in both life and death. Here the Lord is the one who provides all nature with food, satisfying the world. He is also, in verse 29, the Lord over the end of life. A world without God is barren and desolate. Yet God has never been satisfied with a sterile and barren world. In verse 30 He renews the world by breathing life into it. How powerful is this God? In verse 32 He is the one who makes the world tremble by his look, who makes volcanoes out of mountains by touching them.

This is really an intimidating God. He has the power of life and death. He is so powerful He could blot us all out quite easily. How will we react to this kind of a God? In verses 33-34 the Psalmist sings out in praise to God. Far from being intimidated and terrified, he recognizes that this is the God who enjoys feeding the world, creating life, and restoring His people to Himself. In verse 35 the plea goes out. May sinners vanish! But how? By trusting and depending on the God who provides for those who wait for Him. Here is God revealed in His mercy and love. We, with the Psalmist, can rightly sing the praises of God. He is surely the good 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.

Jeremiah 11:18-20 - Lectionary for Pentecost 18B

9/18/2018

9/18/18
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.

Our passage from Jeremiah 11 communicates on several levels at once. Here God has been speaking of his concern to establish his people Judah. The people have been opposed by enemies who desire their destruction. However, to make the illustration work, God is using Jeremiah the prophet as a sign of the people of Judah. He is under attack from within and without, being attacked and imprisoned. To make matters more complex, most would see in the life and work of Jesus a reference to this passage of Jeremiah. They would take Jesus to be the one who is wrongfully suffering for the sake of his people.

I already feel like I’m trying to hold five grocery bags while wearing big mittens and look for a key in my pocket. I’m ready to drop something, so I’d better get to the big picture as directly as possible. Then we’ll see if the picture fits in some other specifics.

God establishes a people according to his promise. Check. His people are attacked from within and without. Check. As God’s representative, Christ endures that attack, even though he doesn’t deserve it. Check. There’s our big picture.

What about Jeremiah the prophet then? He serves not only to point us to Christ but also to let us remember that we normal humans, prophets, priests, butchers, bakers, and candlestick makers are often the collateral damage in the attacks carried on against Christ and his kingdom. It’s all right. The Lord can protect his people, but he lets us suffer for the good of his kingdom at times. He’s promised that we will remain under his protection.

The attacks of the enemy are vicious. They are slash and burn. Destroy not only the fruit but the tree as well. The gratuitious nature of the damage brought by God’s enemies boggles the mind. Yet we remember, they are really not fighting against us. They are fighting against Christ, the Lord of all, who is quite able to defend himself and his kingdom clar up to the final day.

There’s nothing to be afraid of, Jeremiah! They might even level your city and kill you, but they won’t actually overcome you in the end. You are one of God’s children.

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.