Category: Genesis - Wittenberg Door Campus Ministry

Genesis 17:1-7, 15-16 - Lectionary for Lent 2B

2/20/2018

2/20/18
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 Genesis 17:1-7 Abraham receives a promise of God. Here he is told that he will be the father of many nations, that he will be fruitful, that kings will come from his offspring, and that God’s covenant will be with Abraham and his people forever. What’s startling about this covenant is that God is the one establishing it. Normally we think of a covenant as existing between two people. But this is a remarkably one-sided covenant. God approaches Abraham. God lays out the terms of the covenant. Here, there is nothing required of Abraham except his existence. And God makes all the promises. It’s all from God.

How do Christians respond to such a covenant? Are we willing to accept that the Lord himself will do what is best for us? Are we, like Abraham, ready to accept the covenant as being received by faith and not by works? Are we willing to trust that God is good to his Word?

Abraham believed God and it was accounted to him as righteousness. May we have the same grace, to be partakers of God’s promise by grace through faith.

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 22:1-18 - Lectionary for Lent 1B

2/13/2018

2/13/18
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.

Abraham was an old man, a very old man. By the time Isaac, the child of promise, was born, he was a hundred years old. By the time of the events in Genesis 22, he is considerably older. God had shown himself to be the God of promise Isaac was born to an old man and his old wife. The child of promise showed that God’s promise was valid. But what was Abraham to do when, some years later, God told him to take his son and burn him as an offering?

This is the dilemma Abraham faced. How could the God of promise, the one who values life, the one who has made a child to Abraham bring the promise to life, command his servant to sacrifice the child of promise?

Notice that we don’t have any record of Abraham’s debate. We have no mention of his doubt or fear. There’s no indication that he questioned God. Rather, he received the word from God and set himself to obey that word. The closest we come to a commentary about Abraham’s attitude is that he says God will raise up a sacrifice for them when they reach the place of sacrifice. What did Abraham think Was he expecting a different sacrifice to show up? Maybe he expected the Lord to resurrect Isaac. We have no idea. All we see is that Abraham believed God and took Him at His word.

We learn also that Isaac was willing to be an obedient child to his father, no matter what. There’s record of a question, but not of any sort of conflict, even when it became clear to Isaac that he was to be the sacrifice. Isaac was also trusting God.

Even when it looked impossible, the Lord did raise up a substitute. He stopped the actions which would naturally lead to death and destruction. He brought a substitute, a ram who would die in the place of Isaac. He showed that He was able to fulfill his promise and yet show the importance of laying down one’s life for God. This all foreshadows the work of Jesus, the lamb of the tribe of Judah, who came and gave his life in death as a substitute for the promised people, Israel. God’s mercy could not be stopped. Regardless of all appearances of hopelessness and failure, God raised up an offering to die in the place of his people. He will always do whatever it takes to provide satisfaction for his righteous anger, showing the riches of his mercy and 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.

Genesis 1:1-5 - Lectionary for Baptism of Our Lord, Series B

1/3/2018

1/3/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Old Testament reading for this week is from Genesis 1:1-5. In this opening passage of the Bible, we find that God is the eternal creator. He was present for the beginning. Before him, there was nothing. We also find that God was able to make things quite easily. There’s no mention of labor, no effort, no material needed to create the heavens and the earth. In verse 3 we see that God is able to create by his command. What God says actually happens. We also find that God is the God of order, not of chaos. While in nature, things tend to devolve, breaking down rather than assembling in an orderly manner, God takes something which is formless. He then organizes it, dividing light and darkness. He defines the idea of a day and the clock begins counting at that time.

When we compare this passage with our reading from Psalm 29 we realize that the Lord who is able to call all things into being by his powerful word is also able to use his creative power for the good of his people. What he has decreed is going to be good.

The commands of God are all valuable. They all make sense. Every last one of them has something to do with God accomplishing his purpose in this world.

Our culture typically considers “light” and “day” as positive things, while we consider “dark” and “night” generally negatively. It isn’t hard to picture people sneaking about under cover of darkness to do bad things. While the dark time, night, is also a time of rest, refreshment, growth, and recovery, we can easily categorize different activities by their time of day.

The Bible normally pictures day as a time of blessing and action, but night as a time of rest or the time when evil happens. May we have grace to be people of the day, living in the light 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.

Well Begun

12/12/2017

Tuesdays are for the Old Testament
12/12/17

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 3 “Genesis” pp. 45-73.

Genesis, the book of beginnings, records not only the start of the world, but the origin of God’s people and the promise of a savior (Lessing 2014, 45). Though there are difficulties inherent in tying Genesis to Moses, not the least being the fact that he was not born until hundreds of years later, Lessing sees strong suggestions that Moses was the author and that the Pentateuch is cohesive (Lessing 2014, 45).

Lessing notes that the literary focus of Genesis moves from a broad treatment of all creation to a narrower focus on just the children of Israel (Lessing 2014, 47). The structure also moves through a series of instances of God’s choosing a person or people by grace (Lessing 2014, 48). He repeatedly chooses the lesser rather than the greater(Lessing 2014, 49).

Lessing next discusses history and archaeology as they pertain to Genesis (Lessing 2014, 53). A Mesopotamian creation myth involving division of waters was discovered in 1876, leading some to think the Genesis account is patterned on this pagan myth. Lessing sees substantial and important differences, including a possible dating after the time of Moses (Lessing 2014, 54). There are also Egyptian creation myths which, though similar, bear substantial differences. Lessing observes that a Mosaic account of creation could have been written to refute an Egyptian myth current in his time (Lessing 2014, 55). Dating of events in Genesis is also problematic. Lessing points out that “father” and “son” may simply mean “ancestor” and “descendant” (Lessing 2014, 56). Te lineage and dating of the patriarchs is relatively easier due to information known about the Exodus (Lessing 2014, 57).

Striking theological themes include God’s creation by his spoken word and humans as the pinnacle of creation (Lessing 2014, 58). It is also highly significant that in creation there was no conflict or warfare. This differs from other creation accounts (Lessing 2014, 58). Lessing considers the “days” of creation and concludes that the cycle of “day” and “night” is best understood as we would interpret the day/night cycle, 24 hours (Lessing 2014, 60). He then considers the relationship of Genesis 1 and 2, seeing a parallel and supplementary function of chapter 2, rather than a different account (Lessing 2014, 61).

The fall into sin is central to Genesis (Lessing 2014, 62). All pain and discord are seen as related to the events in Genesis 3. Out of all humans, God chose a line of descent which would lead to a savior from sin. This line is traced in detail in Genesis (Lessing 2014, 63). Lessing also points to the idea of justification by faith as presented in Genesis (Lessing 2014, 65). This faith receives the pardon God has declared. It does not earn anything. Pardon is provided by God, based on His decision rather than human merit.

Lessing traces a Messianic promise through Genesis, observing the existence of the promise as soon as the curse on sin is known (Lessing 2014, 66). God then continues to make promises to the patriarchs, centered on the hope of a Messiah (Lessing 2014, 67). The need for a Messiah is illustrated by the many instances of sin and a need for grace.

Genesis 50:15-21 - Lectionary for Pentecost 15A

9/12/2017

9/12/17
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 reading from Genesis 50:15-21 brings up a perpetual human problem. The brothers of Joseph had offended him severely. They had sinned against him by selling him into slavery where he was mistreated for years. Joseph, however, had risen to a position of authority in Egypt. He was now responsible for saving the people of Israel and Egypt from starvation. Joseph had revealed himself to his brothers and they had lived in harmony for some years. However, at this time, their father had died. Joseph’s brothers wondered if he had really forgiven them or if they should plan for his revenge once his father was dead.

It’s an important question. What do we mean by forgiveness? Is the peace we have transacted with someone real peace or are we simply waiting for retribution?

Joseph showed his brothers he had made peace with them. He intended to live in harmony with them. As much as he was able he intended to care for them. He would not be trying to harm them. This is what forgiveness looks like. I often remind people that forgiveness means I will not dwell on past sin, I will not bring it up to harm anyone, I will not let it interfere with our relationship, and I will guard against the sin happening again. That’s forgiveness.

The New Testament describes Jesus purchasing forgiveness for all humanity, who have sinned against God. His forgiveness is also absolutely real. We, who have sinned against God, have no need to be like Joseph’s brothers. We do not need to fear that God’s forgiveness is not real. He always keeps his promises.

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 1:1-2:4a - Lectionary for Trinity Sunday, Series A

6/6/2017

6/6/17
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 Trinity Sunday is from Genesis 1:1-2:4a. In this passage, we find the uncreated God acting as the creator of everything else. There are a few observations we should make.

Many skeptics make the assumption that everything must have a beginning. Therefore, they beg for an answer to the question, “Who created God?” The Bible presents God as an uncreated creator. It consistently sees him as pre-existent. Rather than affirming that everything which exists comes from somewhere, the Bible would make the affirmation that everything which begins comes from somewhere. God is unique in having no beginning and no end. He is, therefore, able to exist without having come from anywhere. He simply is.

We can observe a parallel structure in the days of creation. On the first three days and the last three days similar events happen. Many would say that the first three days were spent creating and the next three days spent dressing the creation, though all six days were full of creations.

How did God create everything? The text clearly says that he spoke things into existence. No, we don’t understand how this could be. Yet it points to God as supernature. We would pretty much assume that anyway, if he is able to exist without having a beginning.

What is God’s assessment of everything in its original state? It is very good. God is pleased with what he created. Later, in Genesis chapter 3, we find that sin and corruption enter the creation. But in its original form, it is all very good.

The triune God creates everything according to his good pleasure. This is to his glory.

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 12:1-9 - Lectionary for Lent 2A

3/7/2017

3/7/17
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 Genesis 12:1-9. At this point in Genesis, the narrative, which has moved very quickly since the time of the Flood, slows down considerably. The passage of time seems much more concrete. I’ll pause for a moment to consider some scholarly ideas before digging very much into the content.

Some scholars consider Genesis 1-11 almost as a fictional pre-history. They notice that the way people’s lives are described are fairly vague. The passage of time doesn’t seem very concrete. Therefore, some decide that those early chapters are not rooted in fact. Many will consider them as simply a creation story which is similar to creation stories in some other cultures. I find these ideas lacking. There is no reason to hold that a universal flood and a scattering of peoples would not be a cultural recollection in various places around the world. The long life spans described would also suggest that there could be very clear living recollections, passed from parents to children, of real events. Simply because a fairly long period of time is not discussed in much detail is not reason to assume it didn’t happen. The Bible tends to focus on God’s preservation of a specific group of people through whom the Lord intends to bring redemption to a fallen world. The most significant people in this narrative would be those who survived the flood, then the people of the promise beginning with Abram.

Now, what do we see about Abram? His age of 75 doesn’t seem all that old to me any more. But he is certainly mature. He and his wife have had many years of their childbearing age, but have not had children. He comes from a center of culture and religion. There are writings in existence today from the place he was born, from the generation or generations before he was born. This man and his family is called by God to undertake a journey. They are promised a great inheritance, a land, and a people through whom all the world will be blessed.

Without any apparent angst or debate, he packs up his family and follows the call, going to a distant land far from home. However God revealed this promise, it was sufficient to convince him. He goes. And the place he goes to seems rather forbidding. If he is going to become a great nation, he will have to trust in God. He can’t do it himself. Without children, he really can’t do it himself.

God gives him a great promise. God will preserve him and will preserve a people through him. Those people will be a blessing to the whole world. As the story unfolds through the Scripture, we find that Jesus, the one who will save the world from sin, is a descendant of Abram. This is the fulfillment of the promise.

God makes many promises to his people. They will not all see the promises fulfilled. But God’s promises are absolutely real and reliable. As he calls his people, Christians, today, he uses them to be a blessing to the whole world. We don’t always know how that will happen. We are often in a hostile environment. We labor without always seeing the positive outcome that God has promised. But his promise is still present. May we have grace to take God at his word.

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

Genesis 3:1-21 - Lectionary for Lent 1A

2/28/2017

2/28/17
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.

Genesis 3:1-21 is one of the foundational texts for understanding life in our world. It lays out the fall into sin. It discusses, in a nutshell, all that is wrong to this day. Before the passage we see a world where there is nothing but peace and harmony. All creation has been made by God’s word. It has been proclaimed good. The world, and specifically the people, hear the voice of God and live in accord with it.

Once the serpent begins speaking, and the people begin listening, everything goes wrong. We observe that the woman attempts to go beyond God’s word in order to defend against the falsehood that the serpent gives her. She denies what God has revealed, substituting her own wisdom. By her own reason she does what is against God’s command and is toxic to all humanity. Rather than being the one who leads his family, his original role, the man bows to the wisdom of his wife even though it goes against God’s command.

The people have been told that when they disobey they will die. Death has entered into the world. It is not natural to creation. It is natural to fallen creation. As God speaks with the serpent, the woman, and the man, it is clear that the one who brought sin into the world will be condemned. The world will endure pain and disappointment, though it is still God’s good creation. Death will reign.

As we look around us we see that our world is a great place to be. It is full of amazing things. Yet we are surrounded by the effects of the fall. We endure pain. We eventually suffer death. The patterns of the world aren’t as predictable as we would think. Some who seem innocent suffer and die. Some who don’t seem innocent are thriving. It’s all topsy turvy.

At the same time, God gives a great promise. He does it when he clothes the man and woman. As he kills one or more animal in order to provide clothes of skin, the man and woman are confronted with the reality of death, something they have never seen. They know that it is their sin which brought death. And it is the death of another on their behalf which is able to cover their sin and guilt. Their attempt at covering their guilt was to no avail. God alone is able to cover the guilt of sin, because he is the one who defines sin.

In the New Testament, this death of the animals on behalf of the people is fulfilled. Jesus, one who is completely human but who has no sin, dies on behalf of the people of this fallen world. It is his death which can cover our sin, as we trust in him. This is the hope of the world.

So we are given in Genesis 3 a clear description of all the root problems of the world and the redemption of the world. A very powerful passage 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.

Genesis 4:1-15 - Lectionary for Pentecost 23 C

10/18/2016

10/18/16
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.

Things look pretty grim in the world in Genesis chapter 4. Not only have the first people been cast out of the Garden due to their sin, but now the children Cain and Abel, apparently at least mostly grown, have a conflict. Notice that they both seem to know how to make sacrifices and offerings to God. They have been taught. Yet somehow Cain’s offering is not pleasing to God. We do not know why. We are simply told that it is not pleasing.

Possibly moved by jealousy, Cain is angered and kills his brother. We would expect this to be the very end of Cain. Yet God’s judgment upon him and God’s confrontation of his actions is such that Cain is moved to ask for God’s protection. What happens? The same God who covers Adam and Eve’s sin in chapter 3 puts a mark on Cain by which nobody will harm him. Despite his evil, despite his violence, Cain is protected.

We notice that this protection of God is despite Cain’s evil. Cain did nothing to redeem himself. He merely begged for mercy. Is this unjust of God? Does it mean that God protects evildoers? In a certain way it is. God has deferred condemnation against the guilty Cain. He has interrupted his destruction of evil. He has interposed his grace.

May the Lord likewise see our evil and the way we justly deserve condemnation. As he sent his Son to bear our sin and be our savior, may we look to his forgiveness.

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 32:22-30 - Lectionary for Pentecost 22 C

10/11/2016

10/11/16
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 Old Testament passage this week, from Genesis 32:22-30, we find Jacob gathering the courage to seek reconciliation with his brother. He has approached Esau’s territory and has information that he can expect to see his brother soon.

Presumably because of the old animosity which he remembers, Jacob fears this encounter. When he last saw his brother, his life was threatened. Jacob divides his family, his flocks, his herds, and his servants, as well as scattering his personal possessions, sending them all ahead of him. His intention is to arrive last, once he decides it is safe to arrive.

In the evening, Jacob is met by “the angel of the Lord,” who wrestles with him through the night. If we remember anything at all about angelic beings it is that they are of immense power. There is no need on the part of the angel to struggle with Jacob. If we have studied much theology at all, we realize that when the term “the” angel of the Lord is used, it is often taken to mean God the Son.

What is happening in this passage? Surely Jacob is learning that his plans will not actually prevail. He is approximately as unable to create his destiny as he thought. All the blessing, riches, and power he will ever have come from the hands of God.

Something else happens, though. At this time of divine intervention, Jacob, whose name means approximately “deceiver,” is given a name of great promise, “Israel.” While in his own ability Jacob would try to manipulate his life to meet his own desires, Israel becomes the man, the tribe, even the nation of divine promise.

What are God’s promises in Christ? They are his promises for all his people. Promises such as forgiveness, life, and salvation. These are eternal and unshakable promises. They will not be ruined no matter how we wrestle against them. In Jesus there is forgiveness, grace, and guidance.

Jacob is restored to his family. He continues in the promise made to Abraham. God is still at work.

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

Sermon from 7/26/15 Genesis 9

8/9/2015

Time to post another sermon. Here's a sermon I preached based on Genesis chapter 9 on July 26. You'll also notice that I now have a place for audio on the WittenbergCoMo.com home page and should be adding an audio archive shortly for better performance.