PSALM 117

All nations praise the LORD.

Only two lines – but such a deep meaning. Allow me to walk you through.

v. 1a. Praise the LORD, all nations!

We have a glorious beginning – Hallelujah “Living ONE”! God is not called by His status; He is called by His name. Israel God is called by the name, but He is called by the Gentiles.

In the light of current political events, it is an important reminder that at the end ALL nations will recognize Jesus as Lord of the world. It will be done because the disciples will bring the Good News to all the nations – Matthew 28:18-20. Baptizing people and instructing them in faith. St. Paul uses this verse as a “proof-text” for the mission of Christ – Romans 15:11 (Let’s read!)   

v. 1b, Extol Him, all peoples!

Psalmist “doubles down” – he encourages all the peoples to extol Him. Exclaim with the loud voices, keep triumphant praise.

Together the unity of all nations and all peoples means everyone with distinction and without exception. The Book of Revelation puts it in four categories: nations, tribes, peoples, and languages. Together with believers from Israel they will worship the Lamb Who sits on the Throne (Rev. 7:1-10). 

What a glorious picture!!  

It is a long-awaited fulfilment of the prophecies:

2 Samuel 22:50 – glory to His name among Gentiles (a psalm sang by king David by the end of his life).

Isaiah 11:10 – the root of Jessy will give a hope to Gentiles. 

Isaiah 2:2-4 (note nations and peoples in v. 4) – do you know where the statue dedicated to this verse is located?

Also psalm 72:11,17 has the same ideas – kings of their nations fall before Him and serve Him (compare to Psalm 2:1-12). 

 

v. 2a, For great is His steadfast love toward us,

Great here has two meanings: (1) it is great in fullness (extended to all nations, see above); (2) it is great in intensity (covering all sins and faults), it is true on global and personal level: Romans 5:20-21 and 1 Timothy 1:12-14.

 Steadfast love – a word [hesed] which is very difficult for translation. We’ve talked about it last time (Psalm 118:1,29). It also can include mercy, grace etc. Most importantly, we need to pay attention “steadfast” aspect of “love” – along with other aspects of the meaning it should include “faithfulness.” God is faithful to His promises, covenants, and prophecies. We can rely on the fact of our forgiveness through Jesus, guidance by the Holy Spirit, and promise of heavenly haven prepared for us by the Son of God.  

 

v. 2b, And the faithfulness of the Lord endures forever.

Faithfulness is a good translation; we also see it in Lamentations 3:22-23. It is a background for the hymn “great is Thy faithfulness.”

At the same time, we can add something: this word is related to very famous Hebrew word that all of you know – guess which one?

Jesus uses double of the word 25 times in the Gospel of John (for example 3:3; 5:24; 13:20). Using these doubles signifies that the words of Jesus are “really true.”   

Conclusion: Praise the Lord (Alleluia!)

The term denotes being clear (pure) sound and color, therefore “to show off [in a good sense], shine, or boast”

Think of the words of St. Paul in 1 Corinthians 1:30-31 (see the background in Jeremiah 9:23-24).

He is worthy to be praised, to be boasted about! He redeemed us!

Soli Deo Gloria – Glory be to God Alone!

ROMANS: Salvation of Israel

Salvation of Israel

Text: Romans 11

Structure:

a. 1-5, God is the source of Israel’s salvation  

  b. 6-10, gracious gift of salvation

    c. 11-12, Salvation of Gentiles to provoke the Jews

      d. 13-16, image of olive branches

      d’. 17-21, application of the branch imagery

    c’. 22-24, They will be grafted in if will not abide in unbelieve

  b’. 25-32, Covenant of salvation

a’. 33-36, He is the unsearchable source of all      

vv. 1-5 – this is not the most boasting phrases of St. Paul, the real fun is in Philippians 3:5-6. The apostle refers to a very dark moment in Israel’s history – the kingdom is split, and the Northern one is under a severe spiritual oppression. Yet, even then the Lord has preserved and protected 7000 men of true worshiper (they did not bow their knees to Baal) (1 Kings 19:10,14,18). 

vv. 6-10 – St. Paul draws a distinction between Israel as elect group of people and the rest – similar to his example from the Book of Kings. To support his idea, he quotes from Deut. 29:3(4) followed by psalm 69:22-23. Therefore, it is not even the response that makes them the recipients of the gift, but the grace extended to them. If it would be response based – then salvation would be based on works/achievements.    

vv. 11-12 – on the other hand, there is a responsibility of their response. As a result of their fall Gentiles were brought into salvation which made Israel jealous. It could’ve been “good” jealousy – they would be even more zealous to save their Jewish neighbors, showing who were the “founders” of the covenant. Unfortunately, they ended up with bad jealousy – my way or highway attitude. Yes, it would be way more glorious if Jews and Gentiles were united around the Gospel (v. 12).        

vv. 13-16 – Introduction of the Branch imagery. Apostle, actually, begins with an image of the sacrificial dough – part of which is offered as the rite of the first fruits (Lev. 2:12; 23:10; Num 15:17-21; Deut. 18:4). His logic is if the offering is holy the whole lump is holy – because the offering represents the whole. Therefore, the holiness of branches depends on the holiness/sanctity of the root (v. 16) – thinking of an image of Psalm 1.    

vv. 17-21 – on the other hand, this should not be a reason for boasting among the Gentiles. Being an Apostle of Gentiles, St. Paul expresses his pastoral heart rooting for his team – for their spiritual benefit, but not to their pride.  

vv. 22-24 – same what happened with them – being cut off – can happen with the Gentiles if pride prevails (v. 22). Their repentance and return will be graciously accepted, and they will be grafted back in.  

vv. 25-32 – Appearance of the term “mystery” might be confusing. So, some people believe that currant Israel is THE ISRAEL. Yet, St. Paul is consistent with his usage of “mystery” (cp. Eph. 5:32) – the mystery of incarnation of Jesus Christ and salvation of the whole world. God called them in the times of their forefathers and is not going to change His mind (otherwise we would have unreliable capricious God). His mercy is open to all, same as all were “labeled” as disobedient. All sinned in Adam, and the sins of all have been pain in the Cross.  

vv. 33-36 – It is too rich and deep for us to understand – we use different scale for relationship: we like people and dis-like people. Very often we base it on their attitude toward us. But God is different – we all have rejected His will, judgements/standards, and gifts. That’s why His gift can not be “repaid” (v. 35b). That’s what amazes St. Paul, that’s what should amaze all of us – remember 5:8 (!). Therefore, to Him be glory forever (v. 36).  

ROMANS: Israel's fate

Israel’s fate

Text: Romans 10

vv. 1-4, Apostol desired the salvation of the fellow Israelites: they have a zeal, but in accordance to knowledge,

Knowledge as a close/intimate connection 

Christ is the end/goal/purpose of the Law/Torah

 

vv. 5-7, righteousness based on the Law vs. righteousness based on the faith

Living by commandments vs living by faith (Rom. 1:17, Hab. 2:4)

Also, contrast of Jesus and Moses in the Prologue of John 1:17. Note that both John and Paul do not compare the texts, they compare the “lifestyles” – life according to the LAW vs. life of faith.

 

vv. 8-10, Mouth and heart

Interesting structure of the passage. St. Paul introduces “mouth” and “heart” (v. 8), then treats them in a chiastic pattern

A. 9a, confess with you mouth

  B. 9b, and believe in your heart

  B’. 10a, with the heart one believes – justification

A’. 10b, with the mouth one confesses – salvation   

This is based on two passages from the Old Testament that the apostle uses as “proof texts,” see next 

vv. 11-13, Everyone who believes will not be put to shame/be saved – Is. 28:16 and Joel 2:32:

Isaiah 28: 16 – about believing – no shame, justification

Joel 2:32 – about calling on the name – confessing with the mouth – salvation

vv. 14-15, How would they believe if they haven’t heard?

Chain sequence: calling upon the name – believing – hearing (from someone) – there should be someone preaching, biblical reference Isaiah 52:7 (which is written right before the next quote in v. 16 – Isaiah 53:1)

vv. 16-17, Gospel was “available for them – both in the days of Isaiah and now. For Isaiah exclaims: “Who has believed heard from us?”

So, faith comes from hearing – not as a penetration of sound waves into one’s ear but as a process described in the previous paragraph, see chain sequence. To complete it Jesus instituted the Office of the Holy Ministry (Matthew 28:16-20; John 20:19-23).

 

vv. 18-21, they have heard, but

didn’t understand/accept   

Others found Me

I hold out My hand to a disobedient people

One more time, maybe they didn’t hear? No, they did – Psalm 19:4

They heard but didn’t understand/accept

Both in the times of Moses – Deuteronomy 32:21

Then a second confirmation of their rejection came from of Isaiah [65:1] (700 years after Moses).    

And yet, the Gospel was available – Isaiah testifies for that [65:2].

Again, St. Paul juxtaposes the texts of Moses and Gospels or Apostles. He shows that the Gospel as Good News was always available. But people did not listen, didn’t accept, chose to live by the commandments not be faith, therefore rejecting the Good News of salvation.  

 

Romans 9. Part II: Paradox of God's patience

Paradox of God’s patience

Text: Roman 9:19-33

After two examples of Jacob vs. Esau and Moses vs. Pharoah, St. Paul asks a question about God’s will and determination v. 19

If everything is pre-determined, why is it their (Esau’ and Pharoah’) fault?

Two answers:

(a) Potter has authority over any vessel of his making, vv. 20-21, but it should be read in the context of God desire to show His … mercy bearing the vessels of wrath with patience – reason being that people being called not from the Jews only, but also from Gentiles

Supported by three quotes:

Hosea 1:10 – return of His mercy after the prophet’s sad personal example.

Isaiah 10:22-23 – the remnant is going to be saved, in the presence of many numerous Israel – as the sand of the sea.

Isaiah 1:9 – Lord gave the offspring – the Messiah – for the delivery of Israel, overwise they would be doomed.

All three quotes are given as a description of His mercy, while judgement is coming. Yet, the judgement is not the point, the point is God’s glory and mercy.

(b) righteousness by works over the righteousness by faith.

The faith is the key for the understanding of God’s conundrum of wrath vs. mercy, see John 3:16-18. Condemnation is not a result of God’s choice or election, but faith vs. lack of believing of people.

Israelites have stumbled with all the gifts of God were at their disposal – see 9:4-5, as prophesied by Isaiah 28:16 – stone of stumbling, in relation to it/Him people will have either offence vs. no be put shame.

Sermon: Lost and found

Date: March 30, 2025                                                                                     text: 2 Cor. 5:16-21

Lk. 15:1-3a; 11-32

Lost and found, Broken and restored (video)

I. The parable of Prodigal Son is so familiar:

Rembrandt, “The Return of the Prodigal Son,” painting 1669. 

Tarkovsky, Movie “Solaris,” 1972.

Even “AChristmas Carol” by Charles Dickens (1843).

It is so familiar that I might need to un-teach some:

It is NOT about the son, any son: younger or older

It is NOT about Jew-Gentile relationship

What is it about? Great love of the Father!  

 

II. A-B-C of Father’s love:

A. Acceptance of younger son’s dumb decision

B. Bold reconciliation – running, forgiving, and reinstalling him as a son

C. Clear reminder to the older son that he is LOVED.

 

III. Take away:

He receives ALL of us (older brothers and younger ones) – for we are miserable sinners, notice the prayer of Confession: We are sinful and unclean. For He became SIN for us, 2 Cor. 5:21. 

When God receives us – sinners – He receives us with great joy, songs, and feast! Isaiah 12:5-6   

COUNCIL in JERUSALEM

Council in Jerusalem

The Passage: Acts 15:1 – 16:5

Structure:

a. 15:1-2, Circumcision

 b. 15:3, Visit of towns

  c. 15:4-6, report at Jerusalem

   d. 15:7-11, yoke

    e. 15:12, Paul and Barnabas

     f. 15:13-21, Words of Jacob/James

    e’. 15:22, Paul and Barnabas

   d’. 15:23-29, burden

  c’. 15:30-35, Report at Antioch

 b’. 15:36-41, Visit of towns

a’. 16:1-5, Circumcision

Historical and geographical context: Chapter 8 tells us that everyone left Jerusalem during great persecution but apostles. Two things to note here: first, during these years Jerusalem church re-gained more people (due to evangelism and return). Two: one of the strongest parties within the church became the Pharisaic party – Jews who accepted Jesus as the Messiah but pushed the necessity to obey “the customs of Moses” to be saved. Their “mission” to Antioch resulted in Jerusalem council.

Paul and Barnabas are the main proponents of Una Sancta – One and Holy church. Their mission experience impacted their theological presuppositions.

On their way to Jerusalem Barnabas and Paul go through Phoenicia and Samaria. Two Gentile territories whose representatives accepted Jesus – Syrophoenician woman (Mk. 7:24-29) and the woman at Samaritan well (John 4). 

Theology:

Development of the authority structure in Jerusalem church. It used to be apostles with St. Peter as a spokesman (see ch. 6 – decision about diaconal office). Now, it is apostles and elders. Knowing what duties St. Paul assigns to bishops/overseers (1 Tim.3) and elders (Tit. 2), we need to differentiate elders in the Bible from the elders in the LCMS (unfortunately). Yet, the point remains – by the time of Jerusalem council, the church was governed not only by the apostles who “saw Jesus” but also by the godly men who came to faith later on. 

To understand the point of the story, we need to ask ourselves: what was the question? The answer: the way people come into the com-unity, not their sanctification. It was a challenge for “admission office” of the church – who and how can be counted as a full-right church member. This chapter should not be used as a background for antinominalism (cp. FC, 6 [both Epitome and SD]). At the same time, we should not forget the immediate example of Timothy. Comparing it with Ex. 4, we can see his circumcision as a dedication to a particular mission.

What does the restoration of the Tent of David point to? When Jacob refers to theology of Zion (vv. 16-17) he addresses two questions: first closeness of relationship with God, as the Tent of David allowed. Second, the other nations will be attracted to this closeness and will join Israel (cp. Is. 2:2-3).  

The very end of chapter 15 presents a sad story of a major disagreement between St. Paul and Barnabas. Two strong and godly men had a completely different attitude toward fitness of John Mark for the outreach ministry. So, this mission split – did it ruin or multiply the possibilities. The answer is “yes”. On one hand, the ruined unity was somewhat impactful – right after the unity of the church in decision over the acceptance of Gentiles into the full membership of the people of God, we see a story of breaking up the bond of togetherness. On the other hand, we know that Barnabas and [John] Mark were very active in their ministry. Therefore, God was able to use even this split for the spreading of the Gospel. To conclude, it is possible that apostle Paul and [John] Mark got re-united (2 Tim. 4:11; Philemon 23).   

Other themes:

Ecumenical Councils and Jerusalem council. There is an opinion that 7 Ecumenical councils are as authoritative as the Council in Jerusalem. This position leads to [at least] two opposing wrong conclusions: (1) the decisions of the Ecumenical councils are Divinely inspired. No, they are not. (2) the decision of Jerusalem council has only “suggestive” character. Again, being a part of the Bible, the description and the decision is fully inspired.

David and Bath-Sheba story

David and Bath-Sheba story - structural analysis 

I was interested how the story of "sin of David" is organized. Me personally could only identify 6 blocks (11:2-5; 11:6-21[22-25]; 11:26-27; 12:1-15a; 12:15b-23; 12:24-25) with Introduction and Conclusion (11:1 and 12:26-31). The I consulted two sources: (1) David A. Dorsey, The Literary Structure of the Old Testament: A Commentary on Genesis - Malachi, p. 134; (2) Peter J. Leithart, A Son to Me: An Exposition of 1 & 2 Samuel, p. 215.