Category: Old Testament - Wittenberg Door Campus Ministry

Psalm 92 - Lectionary for Trinity 10

8/11/2020

8/11/20
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.

It is good to give thanks to the Lord! Psalm 92 reminds us that He is the one who is worthy of praise, steadfast in all his faithfulness.

In a world full of other voices, urging us to trust in ourselves, to sing our own praises, or to sing the praises of other humans who we recognize as fallen creatures, the Christian turns to sing praises to the Lord of all.

We may be tempted to praise ourselves and our accomplishments. But how much more worthwhile to praise the one who created, redeemed, and sustained the heavens and the earth? He is the one who knows all this intricate world inside and out, better than we have been able to discover in thousands of years of scientific investigation.

We might like to honor those who are consistent. It’s a great thing to see someone who can be relied upon, who is faithful with all he does. But those people, when lifted up as ultimate examples, will all fail us. It is only God who can live up to the claim of never failing his people.

Who will we praise, then? Yes, we give some praise, as it is due, to those around us, who we know as examples, who are able to accomplish great things and live consistent lives. And we want to imitate them. Yet more than all, we want to give praise, unbounded praise, to the Lord of all. He is the one worthy of imitation.

It is good to give thanks to the 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.

Calling on God or Babbling?

8/11/2020

Tuesdays are for the Old Testament
8/11/20

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 77”

In his comments, Augustine jumps almost immediately into the body of Psalm 77, by considering the reasons people cry out to the Lord. Many of those reasons are self-centered (Augustine Psalms, loc. 331606). Augustine clarifies the right attitude for our petitions to God. “He doth indeed hearken to thee at the time when thou dost seek Himself, not when through Himself thou dost seek any other thing” (Augustine Psalms, loc. 331611). For this reason, it is possible to cry to God but not call on the Lord in any real way. Verse two speaks of a time of tribulation. Augustine points out that there are many kinds of tribulation and that they bring forth different calls to God. But our call must still be a move to seek God rather than our own pleasure (Augustine Psalms, loc. 331626).

In a time of tribulation we may find that our soul doesn’t receive comfort. Verse two discusses this, which is recognized by Augustine as weariness (Augustine Psalms, loc. 331651). The cure, as earlier, is to wait on God. This is the Psalmist’s delight, as expressed in verse three (Augustine Psalms, loc. 331657). Yet Augustine sees that our delight in God will be attacked, as some try to wear us out with our pattern of continuous calling on the Lord. This becomes babbling which only exhausts us (Augustine Psalms, loc. 331676).

Verse five turns our attention to history, as the Psalmist thinks “on ancient days” (Augustine Psalms, loc. 331676). Augustine sees this as a sort of quiet contemplation which can drive away the fears and pressures of the current time. Yet the quiet contemplation can yield to the sort of anxiety of which Augustine spoke earlier, a “babbling.” This is what he identifies in verse 6 (Augustine Psalms, loc. 331697). Despite the weariness which can come even from our quiet meditation, in verse seven we are given hope. God does not repel us forever. God is the trustworthy one (Augustine Psalms, loc. 331707). Augustine sees that all mercy comes from God. It is not our plan, but God’s plan which brings comfort.

Verse ten depicts our beginning, the meaningful part of life, as rooted in God (Augustine Psalms, loc. 331718). In verse 11 the Psalmist is ready to be mindful of the Lord. Augustine notes that mindfulness is a recurring theme in this Psalm, but that the object of mindfulness matters immensely (Augustine Psalms, loc. 331728). Verse 12 brings us back to meditation and babbling about God’s works and affections.

Verse 13 reflects directly on God as the source of all holy things (Augustine Psalms, loc. 331738). This knowledge should naturally call out our praises. Verse 14 speaks to God’s workers and how they, like his own self, reflect his praise.

Augustine additionally finds God’s power reflected in His redemption of Israel in verse 15. The mention of Joseph separately from Israel in verse 15 could be seen as distinction between Jews and Gentiles. Augustine finds Joseph to represent the Gentiles because Joseph was sold into Egypt (Augustine Psalms, loc. 331768).

In the end, we look to God in hope that we will hear His voice in the sound of our confession, song, and prayer (Augustine Psalms, loc. 331778). He is the one who sends out His voice. He is the one who gathers His people as one (v. 20).

Jeremiah 8:4-12 - Lectionary for Trinity 10

8/10/2020

8/10/20
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.

Jeremiah 8:4-12 speaks a piercing rebuke to the people of Jerusalem at Jeremiah’s time. In doing so it also condemns our modern Western society. The priests and other religious leaders had been speaking words of peace and comfort. Yet those words of peace and comfort were not adequate.

Verse 11 diagnoses the poor treatment given to God’s people. “They have healed the wound of my people lightly, saying, ‘Peace, peace,’ when there is no peace” (ESV). Those in our world today who speak of peace and reconciliation are quick to condemn Christians as people who neglect justice, who engage in all sorts of abuse, and are essentially ignorant and boorish people interested only in worldly gain.

Time and again, these same people, the priestly class of the secular culture we live in, will insult Christianity in unknowing ways. Meanwhile they pursue policies which bring harm to the weakest in society. They seek to abort unborn people, saying they are unwanted. They try to affirm lifestyles which, even when greeted with encouragement, are tied to a far higher rate of depression, violence, and suicide than the lifestyles historically advocated by Christians. They try to create an unnatural separation between spirituality and physicality, thus damaging the essential unity of body and soul which makes for a whole person. They proclaim peace, blame others for interfering with peace, then proceed to cause physical harm to those who would disagree with them, destroying and stealing personal property in doing so.

This ought not to be. Jerusalem fell to the Babylonians in the time of Jeremiah, partly as a result of false teaching of this type. The wounds in society were “healed lightly” and it resulted in their falling open, becoming infected, and risking the death of the society.

What does Jeremiah call us to do? Return to the truth. Turn from folly to seek the forgiveness that comes only from God in Christ. Seek the Lord while He may be found. Do not fall prey to false teachers. Trust in the Lord.

This is a difficult thing. We don’t know at present if we will be able to carry it off. But it is God’s call. God is waiting. Will we turn back to him? That’s what we were created 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.

Psalm 51:1-12 - Lectionary for Trinity 9

8/4/2020

8/4/20
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.

Against whom did we sin? Psalm 51:4 makes a startling confession. David confesses that he is concerned about the fact he has sinned against God. He isn’t worried about any of that other stuff. Bathsheba? Her husband, Uriah, the friend, advisor, and lead warrior whom David arranged to have die in battle? And what about all the other people who were doubtless harmed in the months that led up to the birth of the child of David and Bathsheba’s relationship, the child who was taken ill and died in infancy? No, none of that seems to matter to David.

What kind of a clodhopper is he, anyway? David is no kind of clodhopper in this. Is he concerned about the living, who have been harmed? Yes. But at the root of all is his sin against God. He didn’t trust God’s revelation of what a good marriage looks like. He didn’t trust God’s Word which defined the right relationship between Bathsheba and Uriah. He didn’t respect the love God had for his children. He was willing to misuse the truth itself in order to get his way. He was guilty as guilty can be before God.

David knew better. He understood that what he was doing was sin. He pushed ahead with it anyway. He loved his pleasure and his power more than he loved God or his neighbor. David knew better.

Many of the people we sin against will never know that we did anything. But God knows. So we also call out before the Lord, “We have sinned against you, and you only.” And in his mercy, our Lord grants forgiveness and restoration. Sometimes he also brings other matters to our understanding. We realize that we are called to repentance and that there are humans against hom we have sinned, actions which call for forgiveness and restoration. But it’s got to be rooted in our acknowledgement of our sin before God.

May we have grace to keep our priorities in order.

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.

Practicing the Presence of God

8/4/2020

Tuesdays are for the Old Testament
8/4/20

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 76”

Augustine opens his comments on Psalm 76 with an interesting logical move. He notes that because the Psalm says God is known in Judea, the Jews say God is therefore unknown in other places (Augustine Psalms, loc. 331405). Augustine’s reasoning, though, does not say God may be known in places other than those specifically mentioned in this text. He rather says that God is known only in Judea but that the apostle Paul identifies this as referring to those who know God in their heart, not a geographic identification (Augustine Psalms, loc. 331411). Augustine continues to clarify that God apportioned the tribes of Israel according to his own plan, making two tribes from Joseph, appointing the role of the Levites, and eventually bringing the perfect priest, Jesus, out of the tribe of Judah rather than Levi.

Augustine makes another interesting observation. All the kings of the Jews were from the tribe of Judah until Herod, whom he calls a “foreign king.” The true king, Jesus, was of Judah (Augustine Psalms, loc. 331436). Those who look to Jesus know God, the one in Judah.

The true Israelites, then, according to Augustine, are those who know God through Jesus. They proclaim the greatness of the God who is there with them (v. 2) (Augustine Psalms, loc. 331456). Yet Augustine comments that many would call on God but not show fruit of repentance. He criticizes this harshly. The presence of God should stop our contention against him, as in verse three he breaks the power of weapons (Augustine Psalms, loc. 331466).

Verses 4 and 5 portray God as displaying His light “on the mountains,” a place where it can be seen, then bringing trouble to the “unwise in heart” (Augustine Psalms, loc. 331481). Augustine interprets this to say that when the Gospel is preached those who love the world and trust themselves are troubled (Augustine Psalms, loc. 331486). The hard heart is haughty before God. Verse six speaks of the arrogant mounting up to ride. At the same time, Augustine sees those with hardened hearts as sleeping (Augustine Psalms, loc. 331501). God will come, at the time of His anger, to judge the hard hearted. Verse seven says none can stand before God in this judgment (Augustine Psalms, loc. 331506).

The judgment of God is not merely hostility. Verses 8 and 9 speak of God’s judgment serving a purpose of salvation for the humble (Augustine Psalms, loc. 331511). Augustine finds this to agree with the Gospel since it reminds us always to look to Jesus. Verse 11 then advocates making vows, promises before the Lord. Augustine reminds us of God’s activity in all our promises. “Be ye not slow to vow: for ye will accomplish the vows by powers not your own. Ye will fail, if on yourselves ye rely: but if on Him to whom ye vow ye rely, ye will be safe to pay” (Augustine Psalms, loc. 331534). And specifically, Augustine goes on to say our vow should be “to believe in Him, to hope from Him for life eternal, to live godly according to a measure common to all” (Augustine Psalms, loc. 331539). Different people will live out their promises in different ways, but God will be the Lord of all and use the different promises together.

The Psalm continues, saying, “All they that are in the circuit of Him shall offer gifts” (Augustine Psalms, loc. 331578). All who are in the presence of God, recognizing his revealed truth, these Augustine says would offer gifts before God. Recognizing that God is the author of tuth cause us to humble ourselves and be presentable before God (Augustine Psalms, loc. 331588). So in verse 12 Augustine sees the gifts offered to the God who can even overcome princes. The God who is able to do that can certainly govern the wills of the humble.

2 Samuel 22:26-34 - Lectionary for Trinity 9

8/3/2020

8/3/20
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.

2 Samuel 22:26-28 describes God’s personality in a surprising way. He shows himself as merciful with those who are merciful. The blameless see God as blameless. People may well see their positive characteristics in God. It’s what He shows them. We can take encouragement from this idea, because when we are on the right track living the Christian life, God himself shows his pleasure by reinforcing those character qualities.

The tone shifts just a bit in verse 27. With the purified God deals purely. Here we notice that the purity we have is not of our own making or inclination. It is something we receive. The purity of a Christian is not something the Christian does. It is something that the Holy Spirit has placed upon the Christian. Yet in God’s personality it is entirely different. He is pure by nature. He can’t receive purity. But he deals purely. Do we live a life of moral or ethical purity? God, who is pure anyway, makes sure we will receive purity. It doesn’t always happen, but for the most part if we deal well with others they will deal well with us. The husband who is pure and loving with his wife is likely to find himself with a wife who is pure and loving with him. It’s what God does in all his dealings with us, and He makes those dealings easily understandable.

What about with crooked people? God shows himself as tortuous. This is a word we don’t use all that much in English. It means “twisting” or “tangled.” The importance of this statement is that when we try to pull a fast one on God, he is always one or two steps ahead of us. When we try to live by deception, we end up being deceived ourselves. When we try to cheat God we find that we never understood him in the first place.

God is the God who humbles the proud, including those who would try to act crookedly. They will eventually be brought low. But he raises up the humble who are trusting in him. This is to God’s glory, as he works out his kingdom on earth as it is in heaven.

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

Psalm 26 - Lectionary for Trinity 8

7/28/2020

7/28/30
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.

How does human nature treat the presence of God? The answer to that question may well depend on two factors. First, are we talking about a human nature that is fallen and sinful, or are we talking about human nature which is sinless, as God created it to be before the Fall? The second factor is exactly which god’s presence we are talking about.

Let’s imagine for a moment a relationship with one of the gods of folk religions, maybe a sky god, an earth god, a water god, some sort of a powerful spirit that is able to provide or withhold resources. If we are talking about that kind of a god, from an earthly standpoint we ought to be really scared. These deities of the folk religions are uniformly capricious and self-serving. They enjoy inflicting pain and suffering on humans, especially on those who violate their desires. The Christian might not be frightened of the spiritual power, but there is something decidedly troubling about spiritual forces, sometimes showing real power, who other than the true God. They normally bring trouble in their wake.

Let’s imagine, on the other hand, a relationship with the true God, the one described in the Bible. This God is holy, loving, just, all-powerful, and wise. The part about “justice” might bother us if we realize that we are not always characterized by justice. Yet on the whole, since this God is consistent with himself, we don’t have to worry about capricious actions. However, when dealing with the true God, we do have to think about the two issues of human nature.

The human who is not fallen has nothing to fear before God. There is no separation. That person is just, God is just. That person is righteous, God is righteous. It’s really not a bad situation. Prior to the Fall, Adam was used to talking with God when God would take a walk in the Garden in the cool part of the day.

What of the fallen human? Since the events in Genesis chapter three, we confess that all humans are sinful by nature. Can the sinful person stand before the holiness of God? Not at all. We would fear and tremble, flee and hide. This would be the most normal and natural reaction we could imagine, since that which is unholy can’t stand in God’s presence.

Since we are fallen humans, and God is the God described in the Bible, thanks be to God, He has provided a savior, Jesus, to break the wall of separation between humans and God, to be a mediator for us, to bear our sin and be our savior. In this situation, we are able to stand before God and not flee in terror. We can stand with confidence knowing God is our God and we are His people. Thanks be to 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.

Confession and Forgiveness

7/28/2020

Tuesdays are for the Old Testament
7/28/20

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 75”

Commenting on the title of the Psalm, Augustine notes that the goal of God’s people is to reach the end without corruption, something they can do only by faith (Augustine Psalms, loc. 331238).

Verse one speaks of a confession prior to invoking God’s name. Augustine sees this as a significant order. God draws near to the humble and penitent. Therefore confession would naturally come first (Augustine Psalms, loc. 331247). The prayer is that God would turn away from our sins, not turn away from us. The hope is for God to ignore our wrongdoing (Augustine Psalms, loc. 331262). God’s plan, according to verse two, is to enter into judgment. Yet Augustine notes with thanksgiving that God first takes time for preaching and confession (Augustine Psalms, loc. 331283).

Verse three describes the troubled state of the world. It has “flowed down” - slid down into decline. Augustine sees this as a decline to our natural, fallen state (Augustine Psalms, loc. 331293). Despite the decline, though, Augustine sees the pillars of the faith strengthened, and interprets the pillars as the apostles and their teaching. The decline is confronted in verse four, as the guilty are called to stop their unjust works (Augustine Psalms, loc. 331313). Even though God has not necessarily punished evildoers, he still identifies good and evil. This is what Augustine sees him doing in verse 5, when he cautions against speaking iniquity against God (Augustine Psalms, loc. 331323). Augustine calls this self-destructive foolishness. God is the judge of all, no matter where we try to hide our iniquity (Augustine Psalms, loc. 331333). Rather than fleeing from God, we need to flee to him for confession and forgiveness (Augustine Psalms, loc. 331348).

In verse seven, God is shown as the one who humbles the proud and exalts the lowly. Augustine sees this work as occurring through God’s work, in verse eight, of pouring out his “cup” on people (Augustine Psalms, loc. 331358). The cup of mixed wine, then, brings blessing on the humble and humility on the arrogant. Augustine sees this happening largely through fair application of God’s Word. His Law and promises move people in the ways of God (Augustine Psalms, loc. 331379).

In the end, in verses 9-10, God’s people rejoice and sing before God. Again, he exalts the humble and humbles the proud (Augustine Psalms, loc. 331394).

Genesis 2:7-17 - Lectionary for Trinity 8

7/27/2020

7/27/20
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.

When we read the beginning of Genesis 2 we are compelled to wonder what it would be like to care for the garden that God has planted. In antiquity the term was used more for a park-type place than for a place to grow food. Think of trees, shrubs, park benches, fountains, flower gardens, border gardens full of things to eat, and, prior to the Fall, no difficulties. There’s no mystery fungus killing the tomatoes. The rabbits only graze where they should. There’s no need to preserve food because there will always be plenty, in all the seasons. There may have been precious little for the man to do except enjoying the garden, though he was the caretaker.

God’s people have remained in this world, and we remain the caretakers of the garden God has given us. However, since the fall into sin it is a world full of hurt. Not only do the rabbits eat all the pea plants, but people harm, steal, and kill. The work of the garden is difficult and often yields little reward. We grow thorns and thistles by the sweat of our brow. Yet we remain gardeners in God’s world.

The text mentions the natural resources, including some which are probably primarily used for trading. It mentions water resources. It speaks of geographical realities. We still get to deal with all these. Extraction and stewardship of valuable products from the earth are included in the very human work of caring for God’s garden. Dealing with water even in this world of drought and flood is part of the work laid before us. And food, don’t forget the food. Since not all parts of the world are equally productive, and since there are seasons that produce food and seasons of dormancy, not only do we produce food, but we do so in such a way as to keep some all year round and to distribute it equitably to places all around the world.

God has placed his people in an amazing world, rich in all manner of resources, but we find now it is a fallen world. Our mandate remains - care for the garden. By God’s grace we hope to do exactly that, for the glory of God and the good of 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.

Jeremiah 23:16-29 - Lectionary for Trinity 8

7/27/2020

7/27/20
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.

In the time of Jeremiah the prophet there was a plague going on among the people of Israel. It was a plague of misinformation, of false teaching, of enthusiastic preaching that resulted in condemnation and destruction. Jeremiah 23:16-17 warns about this in no uncertain terms.

We don’t have to look around us very carefully to see the same kind of false teaching, both inside Christianity and outside of it. Several allegedly Christian leaders have been teaching and preaching about “casting vision” and even placing ideas in a “vision book” or on a “vision board,” telling their follower that if they put their dreams up in a concrete form, then pray about them regularly, God will bless them with the fulfillment of those dreams, whether they are financial or social desires. In the end, the person who is posting those ideas on a vision board exalts himself to the position of God, effectively commanding the entire universe to comply and grant his wish. It is false teaching, to be avoided like the plague.

Among non-Christian elements in society these ideas are rampant, which shouldn’t surprise any of us. People are told to pursue their dreams, that there is nothing they can’t do, and that everything will go according to their plans and desires.

Of course, from an earthly perspective, sometimes our desires work out just fine, especially if they are appropriate desires. I want to have productive work in a particular field, it is a field that offers opportunities, I can get the training or education needed, and I find that I am enriched by having a fulfilling line of work which pays me well. It’s perfectly reasonable. Or I am interested in having a very positive relationship with my wife, so I decide that I am going to steadfastly treat her well, with patience, kindness, love, and all the rest. As time goes on, usually that relationship will blossom and turn out quite well.

What if we try to pursue visions which are not compatible with what God has given us, or if we try to push an earthly agenda on our own authority and it isn’t one that will work? I won’t even mention the fact that I would love to be a star basketball player except that I don’t have any reasonable ability or athletic inclination. And I’m well under six feet tall. And in my fifties. God isn’t going to change my height or my career in that direction. It isn’t God’s fault, it is a problem if I decide that’s my agenda and God owes it to me.

On the earthly front, what happens when, for instance, we start realizing that people treat other people badly, that we can’t always change it, and we think we should always be able to make it happen? Or, worse yet, we think that someone else should be able to make people stop treating others badly? We become angry, frustrated, and often treat someone badly.

When we decide to take things into our own hands and run them, we’re setting ourselves up for failure, for frustration, and for condemnation before God, because we are taking on the role that only God has. Rather than pursuing our own course, let us ask what God in His Word has said he is going to do for us, for our neighbors, and how He would have us live in recognition of his mercy and grace.

In Jeremiah’s time, the nation of Israel fell captive to the Babylonians. The prophets who were saying everything would be all right were dead wrong. Or were they? God used this time of captivity to show that He can preserve a people for his name even when those people are deported and enslaved. He later set the people free physically, then spiritually as he sent Jesus, God the Son, born of a line preserved through the time of captivity, to set all who believe free from sin and death. Everything turns out all right, but it is in God’s plan, not our plan.

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

Psalm 33:1-11 - Lectionary for Trinity 7

7/21/2020

7/21/20
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.

It’s always hard to make predictions. Often it is even difficult to evaluate our current situations. Yet I think Psalm 33:10-11 may just have a strong application to our lives today. “The Lord brings the counsel of the nations to nothing; he frustrates the plans of the peoples. The counsel of the Lord stands forever, the plans of his heart to all generations” (ESV). Who would have thought, a years ago, that our nation would be in the midst (at least I hope we are not near the beginning) of a health crisis, that we would have nearly tripled unemployment, and that financial markets would have gone reeling in the first half of this year? There weren’t really many warning signs about that. Yet we are where we are.

Is God in the process of bringing international plans to nothing? Is he frustrating our plans? Some will ask whether this is God at work! The Bible describes God as the one who knows all our hopes, all our dreams, all our plans, all our cultures, all our finances, and all our weaknesses intimately. Not one of them escapes his eye. And in none of them are we separated from God (Romans 8).

Verse 11 reminds us that our plans are subject to change, but that God’s eternal plan and purpose doesn’t change. His plan is to convict the world of sin, to turn people to faith in Him, and to reconcile the world to himself. This he accomplishes through Jesus’ perfect life, death, and resurrection. His Word says it is for you.

If we want our plans frustrated, we can depend on ourselves or on anything other than Jesus. Or we can look to the Lord, acknowledge that he is the redeemer and Lord of all. We can know that his plan, his intent, is sure, and that it is for our 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.

The True God or One of Our Imagination?

7/21/2020

Tuesdays are for the Old Testament
7/21/20

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 74”

Augustine takes the title of Psalm 74 to speak of the understanding of a congregation, since the name “Asaph” means “congregation” (Augustine Psalms, loc. 330951). He asks whether this Psalm is the voice of all Israel, as some are righteous and others are not. However, since the apostle Paul tells Gentiles they are “the seed of Abraham, heirs according to the promise” he takes all Christians to be Israelites (Augustine Psalms, loc. 330961).

Augustine observes that in the Old tand New Testaments, the “sacraments” differ, as do the promises, but he finds the commandments of God to be the same (Augustine Psalms, loc. 330971). The commands all show how to serve God. The sacraments, however, show different things. In the Old Testament he finds sacraments which promise a savior but in the New Testament they deliver salvation. Augustine then cautions his readers to pursue heavenly things, not earthly, so as to rightly know God (Augustine Psalms, loc. 330986).

Verse one asks God why he has cast his people away “unto the end” (Augustine Psalms, loc. 330996). Augustine takes this “end” to be either the end of the world or until Christ, the end goal of our lives. Rather than casting His people away, the Psalmist asks that God would remember His people. Augustine reminds his readers that God has always considered the children of Abraham to be his people, and that Christians are adopted into Abraham, no matter their nationality (Augustine Psalms, loc. 331001). Verse three continues to ask that God would raise his “hand upon their pride at the end.” Augustine takes this to be a raising of the hand in anger (Augustine Psalms, loc. 331025). God is asked to judge the boastful and proud (v. 4). The people had rejectedGod’s provision, in verse five, y setting up their own signs. This inventing of religions, including a worship of the state, such as by the use of a Roman eagle, is a departure from God (Augustine Psalms, loc. 331035).

Augustine moves more quickly through verses six and following because “they are both evident, and it doth not please me to tarry over the punishment even of enemies” (Augustine Psalms, loc. 331050). The city is cast down, the enemies have taken it, and even the arrogant are no longer in authority. Augustine continues to apply this to Israel, captive and desolate, not expecting the redemption of Christ (Augustine Psalms, loc. 331060). They cry out even in the time of Augustine, even though Christ the Savior has made salvation ready for them.

Verse 13 shifts the focus somewhat, to the promise of God, a promise of virtue (Augustine Psalms, loc. 331096). God is able to break the threat, even of dragons. Augustine takes the reference to “dragons’ heads” in verse 14 to be the pride of demons, and the reference to water as a statement of the power of baptism.

Augustine notes that the reference to Ethiopians is a statement not only that God has worked salvation for many nations but especially for black men, who are called to the light of salvation. In making this observation Augustine also makes a play on words with dark and light (Augustine Psalms, loc. 331106). He also treats Africans together by turning from te Ethiopians to the Egyptians and showing how Moses delivered God’s people from their slavery to Egypt and her religions. In the later sin with the golden calf, as well as other places, Augustine sees the Bible speaking of evil itself being consumed b God’s people and God’s power (Augustine Psalms, loc. 331116).

In vese 15, Augustine sees the image of God washing his people with the water of life (Augustine Psalms, loc. 331126). He also sees the “torrent” as describing people who speak God’s Word in a timely manner. God uses the water of His word to care for his people, but he dries up the waters of “Etham,” which Augustine translates as “a strong man,” i.e., as Jesus pictures it, the one who relies on himself rather than on God (Augustine Psalms, loc. 331136).

All this work of God is perfectly possible, since, in verse 16, God is identified as the possessor of both day and night (Augustine Psalms, loc. 331146). Augustine takes these to be the spiritual and the carnal, respectively. The Psalmist goes on invesre 18 to ask the Lord to be “mindful” of his creature (Augustine Psalms, loc. 331161). There is a great desire (v. 19) that God should preserve all who call on him. The call in verse 20 is that God would care about his people (Augustine Psalms, loc. 331177). Augustine sees these as eternal promises, not temporal ones. The humble and needy (v. 21) are welcome in God’s promises, for the poor in spirit receive the kingdom of heaven (Augustine Psalms, loc. 331192).

In conclusion, verse 22 asks that God would arise as the judge (Augustine Psalms, loc. 331197). All isvisible to Him, both body and soul. He should also be seen by all creation. Augustine points then to the foolish philosophers and others who trust their own ways rather than God (Augustine Psalms, loc. 331207). Rather, all should see that God is the one who works salvation, according to His promises.

Genesis 2:7-17 - Lectionary for Trinity 7

7/20/2020

7/20/20
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.

I think it’s really significant that, in Genesis 2:15, before the fall into sin, God gave the man he had created a job - to work the garden and keep it. We don’t really know what this included, but we can get a reasonable picture of it based on what a wilderness is like after the fall. There are lots of plants. This is a fertile place, well watered, and rich in natural resources. God intends his people to do some caretaking. There are plants that provide food, plants that provide shelter, warmth, and the ability to cook (I think the first humans knew about cooking, tools, and creating shelter. They were created in God’s image. They didn’t need to invent everything from scratch. They were inventive and instinctively knew a good bit about how to take care of themselves.). The goal was not to leave “nature” to itself. It was to take care of nature, to intervene when appropriate, and to use resources for good.

At times, Christians have forgotten that they still have a divine mandate to care for their surroundings and use them for good. Some have engaged in plunder and careless use. Some have decided that temporal things don’t matter and can be squandered. On the other hand, some have adopted the view of the Romantic environmentalist movement which says we want to leave nature entirely to itself and avoid human interaction of any sort.

The biblical view is somewhere in between. We are to use our environment, but carefully and gently. There’s a sort of sustainability which comes from good stewardship. Since the fall into sin, it’s harder to keep everything in order. The plants that provide food are under more active attack by plants and animals that could kill them. Plants that are overcrowded don’t mature to their full potential. However, the crowded plants might be very useful for cooking, heating, and even building. Animals that are overcrowded become sick and even starve. Animals that are over-hunted become rare and can die out. Meanwhile, we try to persuade most of the wildlife to stay in their homes (outside) and out of our homes (inside).

God gave his people a mandate to keep the garden. As human population has spread, that mandate has remained unchanged. We tend the garden where we live. And as we keep it and nurture it, we’ll have a good and pleasant place to live, abundant with food, shelter, and all sorts of interesting things to explore. The work is good.

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Psalm 19 - Lectionary for Trinity 6

7/14/2020

7/14/20
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.

Psalm 19:4 compares God’s Word to a measuring line. It is the standard by which we can evaluate all our life - our attitudes, our desires, our words, our actions - everything. Even nature follows God’s law. The sun, moon, and stars are appointed to keep track of times and seasons. They certainly do that adequately. This is a work of God’s law.

What happens when we try to violate God’s Word by our attitude? Two ways of doing this show up in the Psalm. Verse 12 speaks of hidden faults, things we maybe are unaware of. Verse 13 speaks of presumptuous sins, times when we decide we know best, no matter what God has said. The Psalmist responds to both scenarios the same way, by praying that the Lord would keep him from such sins. Yet when we fall into sin and error, we come before the Lord in prayer, trusting that He is able to bring us forgiveness and life.

Whether we are aware of it or not, God has measured our world and our lives. He lovingly corrects us, often by showing us his glory in the world around us, but mostly by his revealed Word which we cn read and hear preached. Christians live according to the measuring line God has given us, as long as we are able, and we ask God his forgiveness when we fail. Thanks be to God, He sent his Son to atone for sin on our behalf, to restore us to 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.

A Psalm of Return to God

7/14/2020

Tuesdays are for the Old Testament
7/14/20

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 73”

Augustine takes the ascription of Psalm 73 to be a note of sorrow. English versions typically observe that Psalm 72 is the last of a collection of Psalms of David. But Augustine takes it as a statement of failure, not merely conclusion, and applies it to this Psalm rather than to the space between two Psalms (Augustine Psalms, loc. 330649). The hymns of David the son of Jesse ran out. Yet Augustine sees that the song of God would continue as David, here called the “son of Jesse” is prophetically the one from whom the Christ is to come. While the hymns were hidden they will be revealed later (Augustine Psalms, loc. 330660). The history of Israel, reviewed briefly by Augustine, frequently shows God providing for his people by means of one being raised up in place of another. Finally, Asaph is named the Psalmist. His name is a reference to a synagogue, when translated to Greek and then Latin (Augustine Psalms, loc. 330680). Augustine observes that the apostles came out of the synagogue, showing us how to worship God.

Verse one proclaims that God is good to those right in heart. Augustine adds that God doesn’t seem good to those of a wicked heart. They find him fearsome (Augustine Psalms, loc. 330711). In contrast, in verse two, the Psalmist’s feet were almost moved. This indicates to Augustine a time when the Psalmist’s heart is not right (Augustine Psalms, loc. 330720). The distraction to the Psalmist, in verses three and four, is that the wicked seem to have peace and that they are able to scourge their enemies. This builds the pride of the wicked, who disguise their evildoing with the power they have (Augustine Psalms, loc. 330739). Augustine notes that the poor commit crimes out of need. The wealthy engage in crimes but refuse to explain themselves. “They declare war with their teachers and reprovers, and become enemies of them that speak the truth, having been long accustomed to be coaxed with the words of flatterers, being of tender ear, of unsound heart” (Augustine Psalms, loc. 330743). Thos who would take others’ goods are too proud to receive correction. Augustine uses this idea to call his readers to consider their own lives (Augustine Psalms, loc. 330754). In verse eight, the wicked speak evil openly, e en speaking against heaven (v. 9). They have set themselves against God in this (Augustine Psalms, loc. 330774). Augustine considers this sheer folly.

In verse 10 there is a return or regathering of God’s people (Augustine Psalms, loc. 330785). Augustine takes this fulfillment of the days to be in Christ, born at the fullness of time. Verses 11-12 depict the wicked being surprised that God notices them and can take action. Augustine observes that the loss of the wicked is very grave (Augustine Psalms, loc. 330795). Yet the confrontation of the wicked man by God leads him to repentance. He is being corrected by God. Augustine concludes that God is active in distinguishing between good and evil, guiding us through the Scripture (Augustine Psalms, loc. 330816).

Verse 17 turns us to meditate on the good justice of God. We find good and fulfillment as we look to God as the author of good (Augustine Psalms, loc. 330847). Those who look to their own deceit receive deceit in return. God allows even desolation (v. 19) to come upon the wicked who have rejected God. Their riches, reputation, and even their health and life are illusory (Augustine Psalms, loc. 330868). Verse 21 explains that we are ruled by what delights us. If we are led away from God our lives may be brought to nothing, even becoming as wild beasts before God (v. 23). However, in all this, Augustine sees that we might not actually depart from God (Augustine Psalms, loc. 330889). Rather, we are held by God and drawn back to Him. This results in the question of verse 25. What do we have aside from God? Nothing. Though all our earthly powers fail (v. 26) we still look to God (Augustine Psalms, loc. 330910).

It is clear to the Psalmist and to Augustine that some people depart from God and simply pursue the world and the devil. They will not be brought back. But those of an unstable faith are still holding to God. He draws these to himself (Augustine Psalms, loc. 330930).

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.

Psalm 16 - Lectionary for Trinity 5

7/7/2020

7/7/20
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.

Psalm 16, our reading for this week, speaks to the security found in God. He is the refuge of his people (v. 1), the only actual good we have (v. 2). There may be some things which are good in an earthly way, but they eventually run to sorrow (v. 4).

The Psalmist draws a sharp distinction between allegiance to God and allegiance to the gods of this world. Some will say that all religions are essentially the same. Not so in Psalm 16. The religions of this world have offerings and significant words to say, but the Psalmist will have none of it (v. 4). Those offerings and incantions go with bondage and sorrow. Rather than pinning our hopes there, the Lord holds our lot. He is our portion and cup (v. 5). This is a pleasant hope.

Some will view Christianity as something burdensome, as bondage to rules and regulations. The opposite is true. In God’s word, with God as our inheritance, we find freedom. It is a pleasant place, a beautiful inheritance, a place of stability.

Why is this? In verse 10, applied in Acts chapter 2 to Jesus, we have a savior who was not abandoned to the underworld. He rose again to show us the hope we can have in eternal life, the life of the resurrection. This is the hope found only in Christ. It is indeed a message of security.

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.

Bringing Tribute to the Lord Our Peace

7/7/2020

Tuesdays are for the Old Testament
7/7/20

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 72”

Psalm 72 bears a title “For Solomon” which Augustine immediately notes does not entirely work. Some of the things spoken in the Psalm cannot apply to Solomon, but, when Augustine considers that Solomon’s name means “peace maker” the difficulty is overcome, as Jesus, the true peace maker fulfills the Psalm (Augustine Psalms, loc. 330380). Verse one asks for justice and judgment from God to be possessed. Augustine notes that Jesus, the Son of David, is the just judge (Augustine Psalms, loc. 330390). The purpose of the wise judgment, in verse two, is to bring just judgment to God’s people. Augustine especially notes the parallel statement, referring to “Thy poor.” God’s people who particularly need just judgment are poor. Particularly, Augustine finds that God’s mercy is poured on the “poor in spirit” (Augustine Psalms, loc. 330400).

Verse three personifies the mountains and hills, which are seen as God’s messengers of peace and justice. Augustine sees these as the prominent people in the Church, with the greater ones providing the greater teaching (peace) and their followers providing lesser teaching (justice). Augustine sees that true peace is first, but attempts at justice which evade peace are damaging (Augustine Psalms, loc. 330421). Again, the goal (v. 4) is to care for the poor. Augustine considers this a bold rejection of the devil and his accusations against the poor (Augustine Psalms, loc. 330443).

Verse five, speaking of the king’s endurance, draws out some linguistic analysis. Augustine is not entirely happy with the Latin used to translate the Greek of the Septuagint here, but he concedes there is not an adequate Latin word because of the connotation of remaining forever “with” his people (Augustine Psalms, loc. 330453). The view of eternity is also a challenge as there were possibly different connotations for endurance”as the sun” or “as the moon.” Augustine generally considers the view of the sun as more appropriate (Augustine Psalms, loc. 330464).

Verse six continues with reference to Gideon. Augustine again takes Jesus to be the fulfiller of this image (Augustine Psalms, loc. 330485). The image of Gideon with the fleece and the distilling of drops is applicable to those who believe Christ. Augustine specifically notes the failure of Jews to believe, hence seeing them as dry ground (Augustine Psalms, loc. 330495).

The justice and peace of God arises until the moon is taken away (v. 7). Augustine observes that the word for removal can also indicate exaltation, which does not make much sense in the context (Augustine Psalms, loc. 330495). The work of God in Christ, destroying his enemies, and particularly death, will last to the end of the world. In verse eight, not only is God the eternal lord but he is also the lord of the entire world. So, in verse nine, the Ethiopians will bow down to God. Augustine sees this as signifying all nations worshiping God (Augustine Psalms, loc. 330527). He sees this standing against the tendency for schisms within the Church. There is an expectation here of unity within a universal Church (Augustine Psalms, loc. 330537).

Augustine observes in verse 10 that the kings will bring gifts and “lead presents.” Those things which are led are able to walk. Augustine asks if the Psalmist is speaking of sacrificial victims. Yet, based on verse 11, Augustine things these are people, not for sacrifice, but serving God. The reason for the service is also recognized in the Psalm, when verse 12 speaks of needy people being delivered from the mighty (Augustine Psalms, loc. 330548).

Verse 13 speaks further of God’s work to spare the helpless. Augustine asks if this should be understood as God taking pleasure (Augustine Psalms, loc. 330558). He then speaks of two distinct actions in salvation - forgiveness and imputation of righteousness. The picture of sin is made more clear in verse 14, where usury and iniquity are joined. Sin and debt are typically considered as one, since the idea of bondage is common to both. In release from sin, the bondage is released and the freed person is presentable in the sight of God (Augustine Psalms, loc. 330569). Verse 15 calls this life. Augustine notes it is not simply life but eternal life in the presence of God, who holds all the wisdom of the Gentiles (gold of Arabia) (Augustine Psalms, loc. 330580).

In verse 16, God makes a firmament on earth. Augustine sees this as the solidity of God’s promises which are established on the authority of Christ (Augustine Psalms, loc. 330590). This is how God provides for all creation, through the earthly means we see around us. At the same time the earthly means are shadows of the heavenly realities which do not pass away (Augustine Psalms, loc. 330611).

The end of the matter is that God is exalted (v. 17). He lasts forever and blesses the whole world in the seed of Abraham (Augustine Psalms, loc. 330622). He is blessed forever, as proclaimed in a doxology in verses 18-19.

1 Kings 19:11-21 - Lectionary for Trinity 5

7/6/2020

7/6/20
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 passage for this week, from 1 Kings 19:11-21, has been used for so many very inadequate or misleading sermons, I admit I hardly know where to begin. Elijah has been hiding out in a cave. He is fearful and tired. God calls him out of the cave and shows him his power in wind, earthquake, and fire. The Scripture says “the Lord was not in” any of those.

Careless interpreters then see that God speaks to Elijah gently, so they say that God is in the small whisper, that we need to find the whisper of God, that we need to look within to perceive rightly. Sadly, that’s where the sermons go off the tracks and cause a train wreck, which makes a very big noise, lots of wind, an earthquake, and possibly catches on fire.

Picture, if you will, God saying that he is on his way. He makes a big show of it so Elijah knows that he is showing up. If we stay with the train metaphor, he lays on the horn a mile from the station, he brakes and you hear the squealing and rattling. He blows a huge cloud of steam and smoke. Everything is hissing. He pulls up, then, not a train at all, but the engineer, he walks into the station and sits down for a cup of tea with Elijah. This is still God talking, but now rather than making a show of his great power, he sits down with his prophet. It’s a quiet chat. The noise is gone. Elijah doesn’t look within himself, and we don’t see God supernaturally present in the quiet. He’s just stopped to have a talk with Elijah.

What does he tell his prophet? He first asks him what’s wrong. Elijah is distressed because people have been deserting God. They seem hostile to God and his prophet. God’s response to Elijah is that he has a job to do. He is to anoint a terrible individual as king of Syria. He will oppress God’s people and kill many of the unbelievers. Elijah is also to anoint a terrible individual as king of Israel. He will oppress the rest of God’s people and kill many more unbelievers. This doesn’t sound too encouraging so far. Elijah will further anoint another prophet, Elisha, to come after him. Elisha will kill more of the people who have bowed to Baal. In the end, though it seems there wouldn’t be many people left, God says he is reserving thousands for his name who have not bowed down to the false idols.

We don’t know how God departed. We are spared any news about smoke, fire, earthquakes, or hurricanes. But the instructions are done and Elijah gets about his business. He knows that God has a plan and that the plan will work.

God’s plan and process of preserving a remnant for his name shows up again and again in the Bible. We could even say that the history of Israel is a history of God’s preservation of a remnant, the line from which the Messiah will come. In these last days, since the resurrection of Christ, we realize that the Lord will always preserve a people for his name, and that he has lovingly invited us to be among those people. Whether we were there for the big show of the train arriving, we realize that our Lord has sat down with us and told us about the future and his care for his people. There’s no need to fear.

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

Psalm 138 - Lectionary for Trinity 4

6/30/2020

6/30/20
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.

“Though the Lord is high, he regards the lowly, but the haughty he knows from afar” (Psalm 138:6, ESV). God knows all people, and he doesn’t have any problem discerning the differences among them. The lowly, the haughty, people on different ends of the spectrum, all are known to God.

What does he do with the haughty, those who are arrogant, self-satisfied, and self-sufficient? These are people he humbles, for the very simple reason that he has exalted his name and his word above all others (v. 3). What will God do with us when we try to exalt our name, our word? It will prove ineffectual. While God is not pictured as some sort of jealous tyrant, he also doesn’t leave room for those who would make themselves like him. When we exalt ourselves we don’t have a place to stand. This is God’s world, his creation, the place he sustains by his mighty hand. We are out of line when we claim the credit.

What does God do with the lowly? When he “regards” the lowly, he sees they are humble not only before the rest of the world, but also before him. He pours out his care and concern upon them. What do the lowly need? They need God’s provision. What are the lowly ready to hear? They are ready to hear the words of comfort and grace the Lord God has for them.

Our hope, then, our goal, is to be found as the lowly before God, that he may lift us up by his mercy. Then he fulfills his purpose in me. He lifts me up in his love. He does not forget that I am the work of his hands.

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.

Near to God or Near to Ourselves

6/30/2020

Tuesdays are for the Old Testament
6/30/20

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 71”

Augustine points out the centrality of God’s mercy in Scriptures, which show the difference between what we deserve and what God gives us. He brings up the apostle Paul as an example, as he confesses to being the worst of sinners but that he received mercy (Augustine Psalms, loc. 329968). The title of the Psalm hints at this idea, as it refers to the sons of Jonadab, spoken of in Jeremiah. Augustine observes the sons of Jonadab took their father’s command to avoid alcohol as a command of God. They were blessed before the people of Israel because they obeyed their father, but rebuked by God because they had elevated their father to the position of God (Augustine Psalms, loc. 329983).

The Psalm, in verse one, declares the hope we have in God. Though the Psalmist may be confounded at times, it will not endure. Augustine ties this to our natural condition as those who live in a sin-cursed world (Augustine Psalms, loc. 329998). The troubles we have a re dissipated as we draw near to Christ. We are then delivered by Jesus’ righteousness, not our own (v. 2). This gives the Psalmist confidence, so in verse three he speaks of God as the protecting God. Augustine points out the safety of God as a place with walls for security (Augustine Psalms, loc. 330019).

The work of God, in verse four, is to rescue from the hands of sinners. Interestingly enough, Augustine refers us to Paul’s cry in Romans chapter seven, asking to be delivered from the body of death, which is his own sin (Augustine Psalms, loc. 330034). The strength of the Law is that it convicts us of our injustice. This is how Augustine sees it calling us to beg for rescue (Augustine Psalms, loc. 330044). Augustine sees this as a natural progression which brings the Psalmist to call out to God as his patience (v. 5). Again, Augustine pulls us to Romans with tribulation working patience. The chain in Romans leads to hope (Augustine Psalms, loc. 330049). Somehow Augustine ties the patience and ope to the idea of God as protector, in verse six. He even observes that our hope in God is not only in the future but extends through the past as well (Augustine Psalms, loc. 330059).

Verse seven speaks to the gravity of our sinful condition. Augustine recognizes that apart from Christ we may be eager about all sorts of evil (Augustine Psalms, loc. 330069). In Christ, our desires are changed. Therefore, in verse eight, we ask that God would fill our mouth with His praise. This is to last as long as we live, through old age (v. 9). It recognizes, says Augustine, that even as we grow old and weak, or possibly especially as we grow old and weak, we are strong in Christ (Augustine Psalms, loc. 330085). The renewal of strength which comes from the Lord, and the promise of resurrection, show that our weakness is used by God to show His strength. He is greater than all our enemies (vv. 10-11). Again, Augustine ties the hope we have to the resurrection (Augustine Psalms, loc. 330100).

Augustine, with the Psalmist, reflects that God is not far from his people. He disrupts his enemies and cares for his people (vv. 12-13) (Augustine Psalms, loc. 330110). The opponents of the Christian are trying to sow discontent with God. The Christian counters it by confessing himself a sinner in need of God’s grace (Augustine Psalms, loc. 330120).

Verse 14 turns our attention back to hope in God and giving Him praise. Augustine lists many ways in which God is praised through creation, establishment of government, and creation of social communities (Augustine Psalms, loc. 330135). Verse 15 then emphasizes that we declare God’s righteousness, not our own. Augustine points to the necessity of proclaiming God’s salvation at all times, good and bad, no matter what (Augustine Psalms, loc. 330145).

Verse 15 says “for I have not known tradings.” Augustine takes this as a statement that there is an element of sin inherent in commerce (Augustine Psalms, loc. 330150). He notes that in many, but not all, matters of retail trade there is some lying or cheating involved. A blanket statement might not be appropriate, though. Augustine goes on to mention that some manuscript evidence reads “literature” instead of “trading.” (Augustine Psalms, loc. 330185). Both traders and grammarians can live godly lives, but the Psalm cautions against the abuse of commerce or learning. In some way, Augustine sees the call to change as related to both the five books of Moses and the five porches at the pool in Jerusalem, where, when God mves, people receive forgiveness and healing (Augustine Psalms, loc. 330200). Verse 16 then pulls us back to the centrality of considering God’s righteousness and not having a concern for our learning or abilities (Augustine Psalms, loc. 330226). Rather, we walk in the paths of God, receiving his guidance.

The comfort of God extens even into old age (v. 18). Augustine observes that the repetitive “age and old age” in Greek refers to every age, young and old (Augustine Psalms, loc. 330270). Furthermore, in verse 19, Augustine sees the comfort as coming from God’s power. It is God’s power that makes his grace effective for every generation (Augustine Psalms, loc. 330295). Here Augustine observes that merit and grace come from God, but we own our sins, a concept which he elaborates in detail.

Verse 20 speaks of the troubles we see. Augustine notes that these are troubles we receive when we withdraw from God’s protection (Augustine Psalms, loc. 330316). Yet all the troubles we endure are not merely punishment. “This was discipline; admonition, not desertion” (Augustine Psalms, loc. 330321). It intends to turn us back to God. The troubles we endure, then, are seen by Augustine, as a sign of hope, as they ultimately remind us of Christ and His suffering for us.

Verses 22-23 speak of the way we would sing to God, with musical instruments and with our mouths. These we use as outward expressions of the Holy Spirit’s work in us (Augustine Psalms, loc. 330361). Augustine reflects briefly on the world’s desire that Christ and Christians would disappear. However, those desires of our world will be frustrated, as God and His Church will remain (Augustine Psalms, loc. 330376).

Genesis 50:15-21 - Lectionary for Trinity 4

6/29/2020

6/29/20
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.

How does the Christian deal with hardship? Not through denial and not through retaliation. Our Old Testament reading this week, from Genesis 50:15-21, points us to the nature of reconciliation.

Joseph’s brothers had done evil to him. There’s really no doubt about it. Granted, he had acted arrogant toward them, but they threatened to kill him, then imprisoned him temporarily, sold him to slave traders, and described him to their father as being dead. Joseph spent years in prison before rising to a position of authority in Egypt. He thought he was separated from his family forever. This was some serious hardship.

When Joseph’s brothers came to him, as we note, with another lie intended to save their necks, Joseph redirected the conversation to God’s good pleasure. His brothers meant all their evil to harm him. That is granted. There is no doubt about it. Yet God took his decidedly bad circumstances and used them for good - to Joseph, to his family, to his adopted nation of Egypt.

How does God use the hardship in our lives? We generally don’t know, especially in the midst of troubles. But he is always going to use it for the good of his kingdom. Is he teaching us patience? Is he directing our attention to him? Is he showing us how much Christ suffered on our behalf? Is he showing our neighbors how a Christian deals with hardship? Is he giving us a chance to teach others to love and serve us? Is he teaching us that our neighbors are in need just like we are? Really, we don’t know. But God is always going to use hardship for the good of his kingdom.

Joseph didn’t retaliate. He also didn’t deny that his brothers had acted in an evil way. Instead, he acknowledged that God is good, no matter what his brothers did. That’s how we endure hardship.

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

Psalm 103:1-13 - Lectionary for Trinity 3

6/23/2020

6/23/20
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.

What is the crown of the Christian? Sometimes we think of the gray hair which is a crown to an old person. We might picture good and noble actions as a crown, or possibly being surrounded by family and friends. But in our Psalm this week, we are crowned with grace and mercy (Psalm 103:4). This is certainly not our work or anything that our family, friends or society can give us. It is a gift of God.

Just as a crown symbolically associates a monarch with the power and authority of the realm, the crown of grace and mercy given by God associates us with God’s authority. It is as we wear the crown given us that we are enabled to spread his kingdom to our world, to be messengers for him, to bring his grace and mercy to a lost and dying generation which is losing hope day by day.

How do we do this? It seems quite a task. We love and serve our neighbor. By so doing we are spreading the news of God’s grace and mercy. We are using the crown he has given us to share his blessing with others. So doing we bring hope and life to our community.

Lord, give us grace to both wear your crown of grace and mercy and to share your lovingkindness with others.

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.

Faithful Witnesses in the Face of Opponents

6/23/2020

Tuesdays are for the Old Testament
6/23/20

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 70”

Augustine identifies Psalm 70 as bearing “the voice of men troubled, and so indeed of Martyrs amid sufferings in peril, but relying on their own Head” (Augustine Psalms, loc. 329830). For this reason, as we read and hear this Psalm we have sympathy even if our suffering is different from that of David when writing th Psalm. Christians endure suffering for their faith, and there are similarities in different times and places.

In verse one the cry is for immediate help. This is the call of Christ on his behalf to Saul (why do you persecute me?”) and for all Christians who are under Jesus’ protection (“What you have done to the least of Mine, you do to me” ). Augustine conceives of Jesus as taking affront at the sins committed against his people as against himself (Augustine Psalms, loc. 329851). The response of the Martyr is to pray that persecutors would be confounded. Augustine observes that when opponents of the Gospel get their way they become stronger, bolder, and confident, but when they do not get their way they are weakened and finally defeated (Augustine Psalms, loc. 329862).

Augustine identifies a pattern in the history of persecutions. He sees this to accord with verse two, saying, “At first there was the assault of them persecuting, ow there hath remained the malice of them thinking” (Augustine Psalms, loc. 329872). He describes a “roar of persecutors” even in times of peace.

Verse three identifies a second type of persecutor, the one who flatters. Augustine observes that flattery can bring out evil desires in the one flattered (Augustine Psalms, loc. 329894). Regardless of the nature of the opposition, Augustine sees it rightly countered by looking to God in hope. Seeking God rather than seeking our own good is the biblical pattern. Augustine points out the idea of sheep following their shepherd (Augustine Psalms, loc. 329904). Verse five expresses our poverty and the need to turn to God. Augustine takes our poverty to be primarily in our sinful failure to trust God (Augustine Psalms, loc. 329936).

The conclusion of Psalm 70 again confesses that God is our helper whom we need at every time. The call to God is urgent (Augustine Psalms, loc. 329946). It confirms that the life of God’s people is one of looking to Him in faith.

Micah 7:18-20 - Lectionary for Trinity 3

6/22/2020

6/22/20
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.

What kind of a God is this Christian God? Our Old Testament reading from Micah 7 reflects on the fact that God tramples sins under foot, that he casts them into the sea. This looks on the surface as if it could be very bad news for us. Normally our actions of trampling something and throwing it away is not completely precise. For instance, when we find a part of the insect kingdom invading our home, one of the venomous insects or one that can tend to carry illnesses, we don’t simply remove the venom or clean up the infectious properties. We smash the critter and get rid of it. The whole thing.

What does God do with our sin? Is he going to trample us along with our sin? Is that our destiny? As I said, it looks like it could be bad news.

The good news is that God is able to distinguish between the sin which corrupts and kills us and the fact that we remain bearers of God’s image. He removes that sin from us, replacing it with his own righteousness. In this way he shows faithfulness and love. He pardons our iniquity. He passes over our transgression. He delights in love and compassion toward us.
Do we fear the outcome of a sinful life? We should. But when we are struck by that fear, we look to God the savior, the one who forgives our sins and purifies us in his love.

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.