Category: Exodus - Wittenberg Door Campus Ministry

Exodus 15:1-18 - Lectionary for Easter Monday

4/19/2021

4/19/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Much biblical symbolism ties up the ideas of the Exodus and baptism. In our readings for Easter Monday we also have the vivid recollection of death and resurrection, which guides us through both baptism and Exodus.

In Exodus 15, Israel sings of the Lord's deliverance, bringing them through the waters of death and captvity in Egypt, giving them life but ending the lives of their pursuers.

Much of our contemporary world likes to think life is for everyone. And, on one level, it is. This is why Christians protect life. However, in matters of eternity, those who reject God and act as his enemies are bound for destruction.

On the other hand, those who realize they cannot rescue themselves from death, who look to God in hope, are brought out of the bondage of Egypt, rescued through the certain death of the Red Sea, and brought out of the watery grave to be raised to new life. This is the hope of the Christian. We have been transferred from death to life, through faith in Jesus.

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

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

4/3/2021

4/3/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

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

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

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

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

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

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

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

Exodus 20:1-17 - Lectionary for Trinity 6

7/13/2020

7/13/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

We seem to have a love-hate relationship with laws and requirements. Oddly enough, even people who are “proud Americans” and want to make an issue of their freedoms become confused when they can’t figure out the traffic flow patterns at a counter in a shop. We want freedom - but we also want to know which way the line forms.

In Exodus 20:2 God identifies himself as the Lord who brought his people out of the land of slavery. He has rescued his people. They are free. So why is he giving them commands in this chapter?

Humans have an innate need for law and order. We thrive when we have boundaries. We need to know where we are safe and where we are not. We need to know how society will function. This is something that Western Civilization has recognized for millennia, encoded or not. It’s what we would call the “rule of law.” If we don’t know what we can do, what we should do, what we should avoid, we are at a loss. We confront all sorts of anxiety as we realize that we need to invent everything.

The New Testament tells us, in John 8, Romans 6, and many other places, that we are either a slave to sin or a slave to righteousness. In the end we are going to serve someone or something. The question is what kind of a someone or something we are going to serve. God rescues us from slavery to the Egyptians, a picture of the world of sin and death. He then gives us liberty to trust his law, which he has given for our good and for the good of our neighbor. We are truly rescued from slavery, so as to love and serve our neighbor and bring delight to God.

In the final analysis, the law we don’t like is the law we want to fight against. God’s Word shows us what law is for our good and what is for our harm. Let’s follow the good.

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

Exodus 8:16-24 - Lectionary for Lent 3

3/9/2020

3/9/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

There is something about our passage from Exodus 8 which I have never understood. Perhaps I am not supposed to understand it, but simply to wonder at it. When God is showing His power over nature by bringing plagues upon Egypt, introducing things which they would find unclean, Pharaoh’s magicians attempt to make the same things happen. They want to show their power and ability to work by doing supernatural signs, no doubt, but they seem to have no concern about the damage their work could do. In this passage, they attempt to send gnats and flies upon Egypt. How do they intend to get rid of the gnats or the flies? This doesn’t cross their mind.

The whole idea is not that different from some of our world’s attempts to show power. Geneticists occasionally attempt to modify animal and even human genetic structures, not asking whether it is a good idea, but simply assuming since it is possible they should do it. Economists advocate experimental policies which could potentially change the world radically but may or may not change it for the better, and normally involve rearranging many people’s control over their own resources. Educational theorists atempt curricular changes which may have grave collateral effects but for which they have no escape plan or rehabilitation strategy. We even hear, occasionally, about people who engage in spiritual pursuits which have sometimes been suggested as ways that a very dark spiritual force could take over the person’s life. This is really not a good idea.

Why do we engage in this folly? A certain portion of the population will try to do anything at their disposal to replace the presence of God. We will do anything but believe in the God of the Bible. We will accept anything as long as it is not historic Christianity. We will go to whatever lengths we can to establish a new order in society, as long as we don’t have to deal with the exclusive claims of the God of the Bible.

Today, as in the time of Moses, God says that His people are to be let go, left free to worship him and look for his mercy, according to his word. Our world throws up all sorts of contrary ideas, even trying to do some very destructive things. The Lord is steadfast. He is going to gather His people to himself. We’ve seen it before. We will see it again. Best let God be the Lord and all others be pretenders.

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

Exodus 17:1-7 - Lectionary for Septuagesima Sunday

2/3/2020

2/3/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Water is life. We all know that, at least on one level, but until we are faced with thirst and no way to quench it, we don’t really think about it much. In Exodus 17, the people of Israel were taking it very seriously. They had followed Moses into the wilderness based on a promise of rescue from slavery. They had their families, including children, as well as their livestock. All would die given only a few days away from water. And they were a large nation. It would take a lot of water.

What should Moses do? Doubtless, like any person who has been in an arid place for long, he was looking around for a river or an oiasis. That’s just common sense. But when there is nothing to be found, he calls out to God for divine provision. After all, God had called his people out of bondage. He said they would make it to the land of promise. Since no water was visible, if God wanted his people to reach Canaan, he would need to do something. So Moses calls out to God.

In the place of quarreling, God provided water for His people. He brought it from a rock, having commanded Moses to strike the rock. He showed himself to his people.

I would like to make two quick observations. First, God keeps His promises. He told Israel they would reach Canaan. He made it happen. The desert was not able to stop God’s will. If God says he will rescue you or me from sin, death, and destruction, he can do so. Second, God appointed the means to rescue his people. He told Moses what to do. Moses acted according to God’s command. We do noht have the option of making our own way of salvation. We trust God’s word and the way He has appointed. This is our great hope.

God rescued Israel. He can also rescue us. He knows exactly what to do.

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

Exodus 34:29-35 - Lectionary for Sunday of the Transfiguration

1/28/2020

1/28.20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our Old Testament reading for this week speaks of the present glory of God. As Moses came down from the mountain, having received the revelation of God’s Will, his face was shining. He had spoken with God and God had left His mark on Moses. Moses continued the custom of speaking God’s Word to people without a veil, but at other times he spoke from under a veil.

When God speaks to us directly, He is not masked. The face of His servant is not covered. God is speaking His words of revelation, of command, of blessing. To have a show of God’s power and majesty is a terribly frightening thing, but one which God needs us to have. We dare not take God’s Word lightly or casually. This is why, when we hear God’s Word spoken, read, and proclaimed exactly as God gave it to us, we pay close attention and receive it with great reverence. It is God’s special word.

What about the rest of the time? Moses is not speaking in the context of God’s great authority when he speaks with his family, when he hears about the troubles of God’s people, when he speaks to daily, mundane, arrangements. God’s power and will are there, but they are veiled. Likewise, when pastors and church leaders deal with the more routine affairs of life, even when they are giving counsel and preaching, the power of God’s command is normally absent. A sermon illustration is the pastor’s attempt to help us understand and apply God’s Word. It is not, in itself, God’s Word. It bears the authority of the wisdom of the pastor, hopefully under the guidance of the Holy Spirit. But it is not the very majestic revelation of God which we receive from Scripture.

In all, we pray that God would shine through His Word and would also use His servants effectively as they help us interpret what the Lord would say. May the Lord be glorified in our hearts and minds, as He was in Moses’ heart and mind.

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

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

11/4/2019

11/4/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

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

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

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

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

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

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

12/25/2018

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

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

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

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

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

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

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

Exodus 16:2-15 - Lectionary for Pentecost 11B

7/31/2018

7/31/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our reading for this week from Exodus should rightly astonish us. The people of Israel had been enslaved in Egypt. They were complaining to God. God delivered them from Egypt and brought them into the wilderness. They then proceeded to complain against Moses and Aaron, saying that they missed the good conditions they had in Egypt. They wanted meat. They wanted bread. It seems they really didn’t want God to rescue them at all.

One of the amazing things God does in Scripture is this. He gives his people what they are asking for. Sometimes, as is the case with the bread, it is something very good for them. The manna which they were able to pick up every morning for some forty years sounds delicious! Granted, it doesn’t seem a varied menu, but that’s par for the course in antiquity. Even today in developing nations people typically have only a few menu items. Think of the Old West. Beans and cornbread for breakfast. Beans and cornbread for lunch. Beans and cornbread for supper. Do you get tired of the menu? Maybe so. Go find your interest somewhere else. And say what you might, it does make the occasional handful of raspberries a really nice treat!

In this passage God also gives the people something that would seem good for them but, in fact, was not. They had been complaining for meat. Birds count as meat. He gave them meat, so much meat that they couldn’t eat it all, so much that it would go bad on them, so much that they would be surrounded by the stench of dead birds until they moved on.

This situation gives us a commendation and a warning. First, the commendation. If we need something God knows our need and knows how to supply it. He takes care of even those who are rebellious, those who complain, those who think they know better than the Lord. But the warning? Sometimes he allows us to have our heart’s desire. What if our heart’s desire is to enter into sin and disobedience? What if our desire is to live as if the Lord isn’t in this world? Eventually he will give us that as well. Our hard-hearted complaining and rebellion can lead to God’s leaving us to deal with the consequences of sin. In the end, He says, “I did all that was needed to rescue you from sin and death, but you seem intent on taking matters into your own hands. Go ahead. Rescue yourself.” This is a terrible possibility, but one which the Scripture depicts as genuine. We ask for bondage, we ask for something that perishes and rots, and the Lord may eventually give it to us.

My prayer is that we all will heed the warning and look to the God of promise as the one who will provide all we need by his hand of 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.

Exodus 20:1-17 - Lectionary for Lent 3B

2/27/2018

2/27/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

The commandments from Exodus 20 are often listed, often memorized, and often at the center of debate. If Jesus fulfilled the commandments of God, does the listing in this chapter still apply? In a religiously pluralistic society is it permissible to post these commands in a public place? And, for that matter, because we seem to have decided without a doubt that there are ten commands here, how do we divide them up? Is the one about making an image included in the one about having no other gods? Is the one about coveting your neighbor’s house separate from the one about your neighbor’s wife and others in the household? Are there really eleven? That would mess up the marketing plan in operation at Hobby Lobby!

The New Testament sums up the commands of God in a very simple way. Love God with all your heart. Love your neighbor as yourself. notice that the passage in Exodus 20 divides conveniently that way. The first three commands (as we number them historically) all speak to our relationship with God. We can view them as vertical commandments. They deal with our attitude about God’s person, name, and having a day of rest to honor God. The remaining seven all speak to our relationship with other people. They are horizontal. Love God, love your neighbor.

Many people in the more liturgical traditions will remind us that the commandements, then, fall into the shape of the cross. As we consider the first table, the vertical part of the cross can be drawn. Our relationship with God is paramount. As we consider the second table, the horizontal part of the cross can be drawn. Our relationship with our world depends on the relationship with God. And through it all, we remember that we have failed to keep these commandments. For this reason, as we read in the New Testament, Jesus hung on the cross for us, for our sin, showing us that he truly loves God and loves his neighbor, and that we are his neighbor. As we trust in Jesus, he gives us life and hope, knowing that he has conquered death on our behalf and risen from the dead to new life. We recall the commands, we recall the Christ who kept the commands, and we ask for mercy to love God and love our neighbor.

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 Flight from Sin

12/19/2017

Tuesdays are for the Old Testament
12/19/17

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 4 “Exodus” pp. 75-95.

The theme of the book of Exodus is the departure of God’s people from Egypt, a land that was not theirs, to go toward Canaan, thel and God had promised to them (Lessing 2014, 75). Lessing observes that Moses was commanded in Exodus to write and that he was present and had opportunity to write the text. Critics divide the text variously among anonymous authors and assign it a late date for reaching final form (Lessing 2014, 75). Most of the text is historical narrative of a theological nature. The author seeks agreement with the theological interpretation of the real historic events presented (Lessing 2014, 76). Lessing notes several types of events which happen multiple times in the book, increasing its cohesiveness. For instance, Moses is rescued from water. Later, Israel passes through water to be rescued (Lessing 2014, 76).

The exodus seems to fit into the 15th century B.C. (Lessing 2014, 77). Lessing describes several pieces of chronology from extrabiblical sources. The conclusion Lessing makes from the available dates is that the exodus happened in 1446 B.C. (Lessing 2014, 78). This also agrees with figures presented in 1 Kings 6, referring to Solomon’s fourth year in 967. This is also in agreement with the known Jubilee cycles of the period (Lessing 2014, 79).

The actual path of the exodus was “through the wilderness, not by the Way of the Sea (Exodus 13:17-18). Many sites on their route cannot be located with certainty” (Lessing 2014, 81). There has been debate over the identity of the sea crossing, as well as the location of Mount Sinai (Lessing 2014, 82). Lessing concludes that it is probably Mt. Horeb in Sinai.

Knowing Yahweh is a tremendous theological theme in Exodus (Lessing 2014, 82). The relation of the name to the verb for being suggests an identity as the one who is with Israel (Lessing 2014, 83). The hardening of Pharaoh’s heart is another important theme (Lessing 2014, 84). Lessing observes that when God hardens Pharaoh’s heart it is always after and in response to Pharaoh’s own hardening of his heart (Lessing 2014, 84). The plagues of God, showing judgment on Egypt as a central theme of Exodus. Lessing observes they do not assault each one. Rather, they all serve to assert that Israel’s God is the truly great and mighty God (Lessing 2014, 85). Another important theme is that of God’s call to the whole world. Lessing observes that God both showed mercy and sought to be known by all the earth. The Egyptians are invited to leave with Israel (Lessing 2014, 87).

It is very significant to the identity of Israel that in Exodus 19 the people arrive at Mount Sinai, remaining there until Numbers chapter 10 (Lessing 2014, 88). Israel becomes a people of law, though God redeemed them from slavery prior to giving the law. Lessing does observe that there was clearly law dating much earlier, citing Genesis 4, 18, and 26. However, here the law is clearly codified (Lessing 2014, 88). Additionally, in Exodus, the tabernacle is described and built. This gathers Israel as a people with a local identity and a means of worship (Lessing 2014, 89). Lessing draws links between the creation in Genesis 1-9 and the construction of the tabernacle, suggesting that the tabernacle is closely related to the creation and sustenance of the world (Lessing 2014, 90).

Lessing sees Christ in Exodus first through the idea of redemption and also through the idea that he is the true firstborn son (Lessing 2014, 92). Christ is intricately linked to the idea of the Passover as well (Lessing 2014, 93).

Sin and grace are central themes in Exodus. Both Israel as a group bound in sin and rescued, as well as Moses, an individual who is sinful himself but is forgiven and raised up as a leader feature as signs of redemption (Lessing 2014, 93).

Exodus 19:2-8 - Lectionary for Pentecost 2A

6/13/2017

6/13/17
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Old Testament reading from Exodus 19:2-8 points out human fallibility. In the passage, God makes tremendous promises to his people. They have seen his power to rescue them from slavery. They know that he is the one who can accomplish whatever he wants. They know that he cares for them.

God’s promise is tied to a requirement. If the people follow his word, he will consider Israel his special people. They will have an inheritance. They will be favored above all the nations. They will be a kingdom of priests. This is a tremendous promise! In exchange, they are to hear God’s voice and obey his commands. All his commands lead to living an orderly life in a well ordered society.

The people of Israel agree immediately. The promise is truly wonderful. Yet we will see that they are quick to depart from their obligation. They hear their own voice instead of God’s voice. They obey their own desires rather than God’s desires. This will bring ruin upon the nation of Israel.

In these last days, we are told in the New Testament, Jesus has kept the command of God. He has then offered that his obedience can be counted to the credit of all who believe him. As a result, all who trust Jesus are partakers of the promise God made to Israel. This is the good news we have for this generation and for every age. Thanks be to God for raising up someone who could keep His commands.

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

Exodus 17:1-7 - Lectionary for Lent 3A

3/14/2017

3/14/17
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Old Testament reading for this week is from Exodus chapter 17. In these first 17 verses we are told of one a very sad situation. God’s people have been rescued from Egypt. They have seen that God can move the people of Egypt to give them many fine gifts and send them away. They have seen that God could bring the entire nation of Israel through the waters on dry ground. They have seen the armies of Egypt drowned by the waters which parted for Israel. They then realize that they will need provision in the wilderness on their journey to the land of promise.

Looking back we would expect to trust in God. We would think that it would be relatively simple. Surely the God who promised to take us back to the place he promised our nation, and who loaded us down with riches, brought us across a body of water, and destroyed our enemies, would be able to provide us with what we need to make it across the desert in front of us. It makes perfect sense.

We forget one important thing. In times of trial we are not going to use good sense. We are going to trust our own capabilities, but we are unlikely to have a well reasoned view of our situation or of what we are able to do. When confronted with a new situation we don’t know what to do. Here the people are facing yet another hostile environment. If they were confronted by a soldier from Egypt, they would at least be able to fight back. Nobody can fight to make water appear in a desert. We don’t have the capacity to do anything in this situation.

What does God do? He provides water. He does it through his servant Moses, in plain view of the elders of Israel. The people are cared for. They know it is by God’s mercy. Yet the location is given a name indicating the strife brought on by the people’s distrust.

Even when we see God’s provision we often fail to give thanks to God. We trust only ourselves, and that trust has limits as well. Thanks be to God, he remains able to accomplish exactly 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.

Exodus 24:8-18 - Lectionary for Transfiguration, Cycle A

2/21/2017

2/21/17
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In our Old Testament reading for Transfiguration, Exodus 24:8-18, God calls Moses and the elders of Israel to enter into his presence. He later calls Moses farther up the mountain to receive commands.

The presence of God is a frightful thing. When the elders of Israel are in the presence of God, he is astounding to them. notice that Moses says God did not lay a hand on the elders. He appeared in his mercy.

When God calls Moses up into his presence, his appearance is truly terrifying. He is in unapproachable light. He hides himself for the protection of his people. He also appoints people to resolve disputes while Moses is gone.

It is telling that God appoints a means of dispute resolution while he is giving his Law through Moses. The people will need it. Even at the foot of God’s mountain, we are ready to engage in our own quarrels, our disputes, our petty disagreements. We want our own way. And we want it now.

Thanks be to God that he speaks to his people. We receive his laws, which are for our good. We receive his protective hand. He distances himself from us so his glory will not destroy us. He provides a mediator. Moses, then, but now, in these last days, Jesus, who declares God to us.

May the Lord have mercy on us while we wait at the foot of his mountain.

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

Exodus 3:1-15 - Lectionary for Pentecost 25 C

11/1/2016

11/1/16
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In our passage from Exodus chapter three God introduces himself to Moses. Not only is he the one who makes a place holy by his very presence, he has heard his people Israel in all their troubles. God introduces his intention to rescue Israel from Egypt and bring them into the land promised to Abraham. He does not forget his promises, but will fulfill them.

Moses is not up to the task of bringing the people out of Egypt. He does not have the authority before Pharaoh. He does not have the authority or popularity with the people. He has been away in the wilderness for decades. He is patently unqualified. What will he do?

Notice that God’s response is that he is the one who has commanded it to happen. Therefore, there is no fear. Moses will act as an instrument of God. What is this God like? He is the one whose character is embodied in the name he tells Moses. “I am” is the one who is sending Moses. God further identifies himself using the participle of the being verb. He is the one who is being. Just as he was the one being with Abraham, Isaac, and Jacob, he is the one who is being with Israel.

Most would see this passage in a typological context. God the Father is sending Moses, his chosen prophet, who returns from apparent death in the desert, to call his people out of slavery into the land of promise. Moses, then, is a Christ figure. Yet the fulfiller, Jesus, is greater than Moses. He himself promises to be the one who is “being” with his people, to the end of the world. This is the way God is to be known to his people through all generations. We can surely see Christ in this passage, the one who has accomplished all that is needed to rescue his people from bondage to sin and death.

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.