Category: Old Testament - Wittenberg Door Campus Ministry

Psalm 121 - Lectionary for Pentecost 19C, Proper 24C

10/15/2019

10/15/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our reading of Psalm 121 reminds us just how practical the Lord is. We think about how we are empowered by God’s mercy and grace to do great things. But what will make us fall apart? Enemies in the hills. Sleep. Blazing sun. Moon rays! That last one makes me chuckle, but then I recall that the English word “lunatic” literally means “struck by the moon,” meaning by its rays. Is this right? God protects his people from forces that we are highly likely to minimize.

Maybe we are afraid of the criminals hiding in the caves in the hills. We’ll usually grant that. Those criminals are kind of dangerous.

But the sunshine? Have you ever been in the blazing, direct sunlight from sunup to sundown, especially somewhere hot? Even if it isn’t hot, you can get a serious sunburn and, if that extends too far across your body, it can be life threatening. The blazing sun is dangerous and it will humble all of us.

Well, what if we are young and strong. Maybe we can avoid being harmed by the sun. Can we stay awake forever? When I was young I used to enjoy the effect of staying up very late to study or work on a special project. My limit was normally about 4 a.m. Now that I am in my fifties, I can have the same effects by staying up to 11 p.m. Fatigue, irritability the next day, strong need for sleep, even falling asleep on my desk. I have become quite proficient!

I guess that’s why moon rays are so dangerous. As I learn to be tired earlier in the evening, really, once I see the moon, maybe it’s time for a nap. We come to the end of ourselves and our resources. Even little things like the rays of the moon can strike us down. Who will we trust? It better be the Lord. He will keep our going out and our coming in, forever.

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.

Hunger for God's Intervention

10/15/2019

Tuesdays are for the Old Testament
10/15/19

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Col, 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 43”

Augustine takes Psalm 43 as associated with fasting or another situation of hunger. He applies it immediately to the Church, a body which hungers for the Lord (Augustine Psalms, loc. 323499). Verse one calls for a distinction between the one who believes God and the one who does not. The Christian desires God, the one who gives immortality. However, the desire of the Christian requires patience, enduring harassment (v. 2) until God’s intervention (Augustine Psalms, loc. 323514). Augustine sums up the heart of our trials. “‘Iniquity’ is the cause of thy mourning; let ‘Righteousness’ be the cause of thy rejoicing!” (Augustine Psalms, loc. 323522). The iniquity may be ours or someone else’s. Regardless, it has an impact. The Psalmist proposes a solution in verse three, asking for divine direction and enlightenment. Augustine asserts Christ as the light of God, the one who can deal with iniquity and separate righteous from unrighteous (Augustine Psalms, loc. 323538). Verse four continues with an affirmation of approach to God’s altar, which Augustine says would not be approached by the unrighteous. This is the place where the righteous are made glad (Augustine Psalms, loc. 323554).

Augustine continues with an allegorical interpretation of praise using two different instruments, one with a resonating part at the top and one at the bottom. Different types of works may all be acceptable to God (Augustine Psalms, loc. 323562). He sees the joyful good works as emanating from above and the more difficult times of trial as good works from below.

Augustine concludes that as the Psalmist asks a question of his soul, it is the mind (understanding) addressing the soul (emotions)(Augustine Psalms, loc. 323577). The mind, able to grasp God’s truth, can encourage the emotions. In the end, though we cannot escape trials, we take courage and rejoice that God has cared for his people He aids us in our walk of righteousness as we look to His provision (Augustine Psalms, loc. 323593).

Genesis 32:22-30 - Lectionary for Pentecost 19C, Proper 24C

10/14/2019

10/14/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

It’s amazing how quickly we can forget the context of a situation. In Genesis 32, Jacob wrestles with “a man” whom he later recognizes in some way as God. Most Christian commentators have taken this to be God the Son, the pre-incarnate Christ. Jacob wrestled with God all night. He wouldn’t let go. He wouldn’t surrender, even after his hip was disjointed.

We forget the context really quickly. What was Jacob doing there, alone? He had sent his livestock, his wives, and his children ahead of him because he was expecting to encounter Esau, the brother he had gravely offended. Jacob wanted to appease Esau. Just in case, Jacob wanted Esau to wage war with or take captive all his family and possessions before Jacob himself would meet up with Esau. That way Jacob could run away if he needed to.

Yes, Jacob wanted to be well positioned to flee and abandon his family if he was threatened. How did we go and make him brave? I have no idea.

What else do we see about Jacob’s frailty? He is wrestling all night. He’s wrestling with God. His hip comes out of joint when God the Son touched it and caused it to come apart. Do we really think for a moment that Jacob was the one who was preventing God from leaving? Do we actually think Jacob could do anything at all to confound God? No, it seems apparent that God wasn’t really fighting very hard. Jacob was in the battle of his life, but God was not.

What was the outcome of the wrestling match? God changed Jacob’s name to be the one who wrestles with God and man and who prevails. That’s what Israel means. But, truth be told, Jacob could never prevail against God and he had a pretty poor track record prevailing against humans as well. He was fleeing both his brother and his father in law. He was not brave by any stretch of the imagination.

We pause, then, and realize that it is the work of God to make us what we are. He has called Jacob the one who prevails, therefore Jacob is exactly the one who prevails. He has called Christians a faultless bride of Christ. That is exactly what we are. He has called us eternal, holy, godly people. That is what we are. Do we fail to look it? Yes, just as Jacob seems more like Jacob (the deceiver) than like Israel (the overcomer). At the same time we are saint and sinner, mighty and powerless. All we have, all we are, is because our Lord Jesus has worked in us according to His good pleasure. We thought we were wrestling with sin, and we were, but it is Jesus who won the battle against sin. We thought we were doing mighty things, but we did them only through the grace of God working in us.

Thanks be to God who calls us his people, and we are.

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 111 - Lectionary for Pentecost 18C, Proper 23C

10/8/2019

10/8/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Psalm 111 makes a passing reference to the context of our worship, and, in fact, all our life before God. Verse one places it in "the congregation." This is significant, especially in a culture that values the individual above the group. With a growing portion of Americans identifying as "spiritual but not religious" and as "religiously unaffiliated," I am drawn back to this idea of our human need for a group identity. We recognize an increasing trend of depression, anxiety, and concern about the direction our society is going. People seem ready to reach out to temporary social movements. A march for women, a climate change movement, a group engaged in advocacy for species which may face extinction - any of these activities can provide us with an identity and a momentary sense of purpose.

There's a drawback to these advocacy movements. Actually, there are several drawbacks, but one which fits with our Scripture passage today should be fairly obvious. Those movements normally don't last very long. They are not seriously intergenerational. They don't welcome everyone to participate. They lack the "forever" and the "for everyone" that we find in the Christian faith, in the assembled congregation. They eventually divide rather than uniting. You may say that I just listed five drawbacks, but they come as a package. In effect, they are all one inherent problem, that of being human organizations established on a fallen understanding of affairs in a fallen world, lacking eternal perspective. No wonder we find them unfulfilling in the end.

You might counter by saying the reason people don't join the Christian congregation is because it is irrelevant and speaks only to a small slice of life. I would suggest this is exactly the problem which has led to the decline in many supposedly Christian organizations. In the past few centuries, as we have seen at other times in history, those which focus on human abilities have not only lost their divine perspective, but they have also lost the interest of the humans they try to approach. This is a failure on all counts.

Rather, let us join in the genuine congregation, as God's people, recognizing His eternal, just, and good governance of all. Gaining a divine perspective enables us to be different and make a difference in this world. That's what the Church is, a congregation of those redeemed by God as He reconciles the world to Himself.

Wittenberg Door Campus Ministry can help you find this Christian walk in faithful congregations. Let us know if you need help getting plugged in!

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 Christian's Call for Good

10/8/2019

Tuesdays are for the Old Testament
10/8/19

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Col, 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 42”

Psalm 42 opens with a statement of longing for the Lord. Augustine asks who would cry out to God in this way, then concludes that it is every Christian who has found “the sweetness” there is in Christ (Augustine Psalms, loc. 323287). He compares this longing to that of catechumens who desire baptism. For this reason, Psalm 42 was commonly chanted at baptisms (Augustine Psalms, loc. 323294).

Augustine notes the Psalm is ascribed to “the sons of Korah,” which Augustine interprets to mean “sons of the bridegroom” and thus sons of Christ (Augustine Psalms, loc. 323302). For this reason, Augustine takes the overall message to call Christians to run like a deer to the Christ, the source of living water. He further reports that a stag will kill serpents, then become very thirsty, causing it to run to water (Augustine Psalms, loc. 323310).

In verse two, Augustine focuses on the desire for Christ which His people have. It is a longing for what Jesus gives (Augustine Psalms, loc. 323326). This is the beauty of the Lord in His house. Augustine notes the unusual statement of verse three, where tears become “bread” rather than “drink.” He takes this as something which would sustain us, but not diminish our longing for the water of God (Augustine Psalms, loc. 323334). At the heart of this search for God Augustine finds the distinction between the true God and the gods of the pagans, which are local idols. In comparison, pointing out the God of the Bible is more difficult. This is why verse four shows the search as for something “above myself” (Augustine Psalms, loc. 323342). The Psalmist then returns to the theme of looking for God in His tabernacle, the place where He seems to dwell with humans. Augustine goes on to speak of the way we might have special music at festive times in a household, but that in God’s presence there is “an eternal holiday” which will never end (Augustine Psalms, loc. 323373).

Augustine acknowledges the gulf between being with the Lord and living our earthly life. He compares this to our longing for God with tears even when we know where to look for God (Augustine Psalms, loc. 323381). We are mortal and frail now, though we have an incorruptible immortality. This dichotomy leads the Psalmist to ask why his soul is downcast (v. 5). We have a hope in God, regardless of our sorrows. Verse six points out that our souls are disquieted because of ourselves. We know God’s perfection and our own selves. This should bother us (Augustine Psalms, loc. 323404). Yet it is exactly that dissonance which drives us to seek God and His forgiveness - from Hermon to the Jordan, a place of exaltation and a place of baptism for forgiveness (Augustine Psalms, loc. 323412).

In verse seven, Augustine makes a comment that he is going to continue through the Psalm despite fatigue, due to the fervor of the hearers (Augustine Psalms, loc. 323421_. The profound depths of God’s judgments and of men’s hearts call to one another (Augustine Psalms, loc. 323429). Augustine considers these the largely incomprehensible and unseen elements of God and man. This is how we learn wisdom. Particularly, as we take heed to the judgments of God, we are confronted by His presence and are threatened by God’s “waves.” However, Augustine confesses that the hope we have in God is well founded. God will show mercy. He helps His people (Augustine Psalms, loc. 323453).

Alluding to Aesop and the ant, who stores things up in the summer, Augustine tells his readers to learn trust in God during times of prosperity so as to rest secure in tribulation (Augustine Psalms, loc. 323461), Yet, in verse nine we do wonder if God has forsaken us during times of trial. The language of rejection is very common Verse 11 records the attacks of adversaries who ask why God has left us (Augustine Psalms, loc. 323488).Verse 11 then reaffirms the trust we have in God. We can hope in Him (Augustine Psalms, loc. 323495).

Ruth 1:1-19a - Lectionary for Pentecost 18C, Proper 23C

10/7/2019

10/7/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Many people have Ruth 1:16-17 read at weddings. It does speak a wonderful sentiment about the attachment people can have to one another. However, let’s take a look at the context. The passage actually does a lot more in real life than it ever could at a wedding.

Ruth, the widowed daughter-in-law of Naomi, herself widowed, is from Moab. She has always served gods which the Israelites would consider idols. But now, when confronted with her mortality and loss, she speaks to Naomi and declares that she is now committed to the true God of Israel. She does not wish to return to her family and her false gods. She wants to live for the true God. She pledges to faithfulness through life and to death. Yes, this is a love story, but it is about love for God, not love for another person.

Those who have come to believe in the true God, the God described in the Bible, the Triune God, turn from all their past error. There’s a definitive shift from wrong belief to the truth. This is a shift which changes our lives, from a life of hopelessness and fear to a life of confident hope. No matter what happens to us in this life, even though it brings death, we know that God is our redeemer and that we have no cause for fear.

The reality of this move from death to life, from darkness to light, from other gods to the true God seems to be lost on some, especially those who have lived as Christians all their lives. Perhaps it is difficult to see the contrast when we have not been confronted with the hopelessness of our unbelief. But that contrast is something we need to pursue. It is imperative that we seek to understand just how huge and revolutionary a statement we make when we affirm that we are Christians. It’s leaving the world and its error behind. It’s following the true God even through death. That’s what Ruth did. That’s what every Christian does.

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 62 - Lectionary for Pentecost 17C, Proper 22C

10/1/2019

10/1/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

People sure hate it when they’re proven wrong. For that matter, they hate it when we have a difference of opinion and won’t capitulate to agree with them. This angry response has become possibly more forceful in recent years. It is certainly easier to provoke than it was in my youth.

Psalm 62 draws a sharp contrast between those who trust in themselves and those who trust in God. We are to trust in God. Make no mistake about it. People, whether strong or weak, rich or poor, finally bear no weight (v. 9). Riches, power, extortion, robbery, whatever we may gain in this life comes to nothing. None of that will make us powerful before God.

It is only trusting in the Lord which will secure our future. Yet it’s also precisely the thing which secures hardship in our present.

Some people will say that Christians are immune to hardship, that they can’t be touched by evil, that they always live a cheerful and victorious life. Everything comes up roses! After all, in verse one we read that God is our fortress. We’re safe, right?

In verse two we read that we will not be badly shaken. I wonder if you have ever been in a fortress, a secure place, but one under attack? Or maybe you have been in a nice safe boat during a storm? There’s a particular sort of comfort that we can gain while huddled in the basement with a flashlight and a battery powered radio during a tornado warning. Is it possible that we will receive a pounding? Absolutely. Hidden in the basement I have no idea whether a tornado will take the roof off the house, throw trees down, turn my car over, or just possibly miss us entirely. Statistically, it’s the latter.

In Christ we will not be badly shaken. We might be shaken some. We might receive a pounding. There are forces in our world which would like to use riches, power, extortion, or robbery against us. Being a Christian will not stop that. But being a Christian will stop that from being our final destiny. In Christ we are safe, at least in the end. We may suffer in the meantime, but by his resurrection Jesus has promised that his people will rise like he is - immortal and present with God the Father. This is the hope of the Christian.

Meanwhile, we take heart. Our Lord has not abandoned us. We trust in him and He will show us His love (verse 12). He’s good that way!

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.

Christ's Name Will Never Perish

10/1/2019

Tuesdays are for the Old Testament
10/1/19

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Col, 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 41”

Augustine reflects on Psalm 41 on the day of the feast of Martyrs, recognizing Christ as “the Captain of Martyrs, who spared not Himself, ordering His soldiers to the fight; but first fought, first conquered, that their fighting He might encourage by His example, and aid with His majesty, and crown wit hHis promise” (Augustine Psalms, loc. 323143). Augustine goes on to explain that at times Jesus speaks of himself and of Christians as if they are one. Augustine considers this as the relationship of head and body.

Augustine’s sermon proper begins at verse five. Here, the enemies expected the Psalmist to die and his name to perish. Here Augustine finds not only reference to the Lord but also to Christians, whose opponents expect to be promptly forgotten (Augustine Psalms, loc. 323150). Augustine observes that Jesus’ followers multiplied. The raging against Christ and His people was common among the Pagans, yet the Christians have multiplied. Yet Augustine finds that the enemies of Christ still expect His people to be forgotten (Augustine Psalms, loc. 323165).

From this foundation, Augustine returns to verse one, noting that the day of judgment will come, and it will be a day of evil for those who do not understand the needy (Augustine Psalms, loc. 323165). God’s people are called to investigate and understand the poor. Augustine compares this to looking at Christ, who, though humble, is the hiding place of countless riches. As we consider the Christ, we can understand human need as well, for we see privation and need. In verse two, we seek to protect the needy from the hand of the enemye, here understood not as an earthly enemy but none other than the devil (Augustine Psalms, loc. 323181). In verse three, Augustine pursues a divine perspective. When we ask that the Lord would help someone, we might not see that help immediately. It may not be until eternal life. However, God’s promise is valid (Augustine Psalms, loc. 323196). God’s help is often found as we turn to God in faith even in the mundane affairs such as work and rest with our family. God shows HIs provision in all.

Despite our trust in the Lord, Augustine observes that our lives will still be difficult. In verse four we labor and are still guilty before God. We receive chastisement, but we are reminded that Jesus, with no guilt of his own, was scourged on our behalf (Augustine Psalms, loc. 323211). We endure the evil all around us. Our enemies speak against us (verse seven). This evil speech is all aimed, as we saw in verse five, at erasing the memory of Christ and His people from our world. It is ultimately speaking against Christ (Augustine Psalms, loc. 323227). They wish even to kill Christ and take all his inheritance. They do not realize that Christ could lay his life down and take it up again. Even those close to Christ would turn on him (verse nine). Augustine sees this as a direct reference to the betrayal of Judas (Augustine Psalms, loc. 323243).

In verse 10 again the plea for mercy is made. When we are surrounded by evil and folly we need God’s mercy. Again Augustine sees the height of folly in the idea that by killing Jesus he would be made to go away and not come back (Augustine Psalms, loc. 323251). On the contrary, as described in verse 11, God’s favor kept the enemies from triumphing over Christ. He was upheld as the innocent one (verse 12). Augustine concludes that the Christ, the innocent one, being weak for a time was made strong as the savior. He thus concludes his comments on this Psalm by calling God’s people to hear Jesus’ name and the prophecies in God’s Word.

Habakkuk 1:1-4; 2:1-4 - Lectionary for Pentecost 17C, Proper 22C

9/30/2019

9/30/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

It’s easy to lose patience. Really easy. Merely the fact of developing patience itself takes patience. We learn to wait by waiting. Our Old Testament reading in Habakkuk speaks to this difficulty. The prophet is annoyed, possibly even angered by God’s seeming delay. The wicked are able to continue in their evil. There doesn’t seem to be much hope at all. What hope is there? We wait and watch, we work for justice, and it never seems to come.

God answers Habakkuk that his judgment will come. He will do what is right, but we need to watch for it. God will not forget his promises. The one with a problem is actually the person who doubts. In chapter two verse four it says “his soul is puffed up; it is not upright within him, but the righteous shall live by his faith” (ESV). The Lord here is saying that our impatience with him is a sign that we are not living by faith. We need to watch and wait, otherwise our souls are puffed up.

At the heart and center of this issue is the sovereignty of God. Are we on the throne, deciding when and what will happen in this world, or does God hold that position? God alone is the sovereign Lord who is able to bring this world and all its affairs to a right conclusion. We don’t have that right or ability. We trust in Him alone. Blessed be the Lord who will bring all things to pass in His time according to His perfect will. Meanwhile, we work for good and we wait on 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.

Psalm 146 - Lectionary for Pentecost 16C, Proper 21C

9/24/2019

9/24/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

We all want something perfect. There’s no doubt about it. Whether searching for enlightenment, for a relationship with another person, for the ultimate driving experience, the vacation of our dreams, or the perfect cup of coffee, we want something perfect. The dream job, the dream house, or the perfect candidate.

Psalm 146:3-5 pours a bucket of cold water on those dreams. We don’t trust in princes. We realize that our earthly leaders will pass away and their plans with them. The perfect candidate is flawed. So is the perfect spouse. Even my F-150, the coolest vehicle on the road, will break down. And my espresso gets cold. We want perfection, but everywhere we look we find something else. For that matter, the car problems, the coffee problems, even the trouble at work are the least of our worries. They are daily annoyances. There’s plenty of big stuff to sweat about as well. We can’t trust in any of this earthly stuff.

Thankfully, we find verse six of our Psalm. When our hope is in God we are blessed. He is the perfect Lord. There is no disappointment in Him. He satisfies his people with eternal good, everlasting peace, perpetual forgiveness and grace.

With that in mind, what is our attitude about all the other stuff in our lives? We don’t abandon it. We accept it as something good. We have relationships with others. Sometimes they are easy, sometimes less so. But they are a good thing. We can go from one place to another and it is often comfortable, sometimes enjoyable. We can rest at times, and the coffee is really not so bad after all. God is good to His people. He, the one in whom we can trust without reserve, pours out temporal and eternal blessing on His people. Trust in Him.

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 New Life: Security in Christ

9/24/2019

Tuesdays are for the Old Testament
9/24/19

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Col, 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 40”

Augustine boldly comments on the process of waiting on the Lord’s promises. We do not wait on these promises as we wait on consolation from others, because God never revokes His promises (Augustine Psalms, loc. 322819). This gives us the confidence to wait patiently. Augustine notes the seeming contradiction in God’s action. He takes notice of us to grant his blessing. He takes no notice of our sins. But in the end he takes no notice of the ungodly as they fall to eternal punishment. God’s notice lifts people (v. 2) from the pit of sin and shame to set them on solid ground (Augustine Psalms, loc. 322834). Augustine notes, with the New Testament, that the solid ground is a Rock, which was Christ, who establishes our paths. Referring to Paul’s words, Augustine sees that in Christ we have both received a promise and still await the promise (Augustine Psalms, loc. 322850).

In verse 3, the work of rescue puts a song in the Psalmist’s mouth. This is a true humn to the true God. It is a new song due to the nature of our relationship with God. “He becomes ‘new’ to thee, when thou returnest to Him; because it was by departing from Him, that thou hadst become old” (Augustine Psalms, loc. 322865). The presence and force of our enemies can wear us down, while God makes us new. The same way, as we fail to notice God at work, we consider Him old and even irrelevant. As we observe God at work we find He is always new. Augustine sees this as centered in our recognition that we can have faith in Christ. “The just shall see, and shall fear” (Augustine Psalms, loc. 322831). The just are those who live in faith. For this reason we live by faith and are recognized before God as just. Augustine further speaks to the just being those who follow God, not their culture. They “fix their eyes on those who go before them, and follow and imitate them” (Augustine Psalms, loc. 322884). Their trust is in the Lord. The converse, not to trust the Lord, is called madness in verse four. The vaine and foolish way, which Augustine compares to the wide road leading to the amphithatre, is open to all and crowded. But the Christian is not to pursue that way, hoping rather in the Lord (Augustine Psalms, loc. 322901).

Augustine recognizes here that the Christian, turning his eyes from vain and foolish things, needs something to look upon (Augustine Psalms, loc. 322932). According to verse 5, we look upon the works of God. Augustine lists many works of God, mostly pertaining to making people righteous, asking if those works are as good as the human works we praise. He also observes that God’s works “beyond number” effectively draw countless Christians together (Augustine Psalms, loc. 322962).

In verse six the Psalmist reflects that God did not want tsacrifice. He repeats the idea in verse seven. Augustine notes that our right response to God is to come to Him in trust (Augustine Psalms, loc. 323001). He makes a strong connection between this passage and the reference to Christ as the Passover in 1 Corinthians 5. The feast is not old (leavened) but new (unleavened). This, in verse 8, is the will of the Father (Augustine Psalms, loc. 323009).

Although Augustine, with the Psalmist, has rejected God’s desire for sacrifice, in verse nine there is an appropriate work. The people are to make declarations in the congregation. Augustine finds that as a “great congregation” the Psalmist speaks of the whole world receiving the message of God’s praise (Augustine Psalms, loc. 323017). The declaration is made easier, according to verse 10, when we do not try to conceal God’s righteousness in our heart. We let the message emerge. Augustine compares this to the revelation of Christ to Simeon in the temple. He held the baby and saw salvation from God for the whole world (Augustine Psalms, loc. 323040). Meanwhile, each of us can ask the Lord not to remove His mercy from us (v. 11) no matter what evils surround us (v. 12). We fear the consequences of the sins all around us, ours and those of others. Augustine reminds us the Scripture expresses a great confidence that the Lord can and will forgive and cleans us (Augustine Psalms, loc. 323056).

Sin continues to trouble the Psalmist. He is blinded by his sin, his sins are more than his hairs, and he cannot find them all. Augustine observes that, like hairs, sins may be small but innumerable so as to cover us (Augustine Psalms, loc. 323079). We are always finding more sin. This is why, in verse 13, we ask for the Lord’s deliverance.

Verse 14 continues to ask for God’s penalty on those who wish evil upon the Psalmist. Augustine is quick to say this penalty should turn the opponents to repentance (Augustine Psalms, loc. 323102). Likewise, in verse 15, the Psalmist asks God to change the confusion of those who think the Psalmist is worthy of great praise. They should rather seek God and rejoice in Him (v. 16). Agustine sees verse 17, where the Psalmist asks again for God’s mercy, as a sign of the humility of hte penitent Christian. We recognize our poverty and depend on God to show mercy (Augustine Psalms, loc. 323126).

Amos 6:1-7 - Lectionary for Pentecost 16C, Proper 21C

9/23/2019

9/23/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

A quick glance, a sound bite, a preconceived notion, an inflammatory hashtag. That’s how we rock these days. Our reading from Amos 6:1-7 could feed right into that. What does it say? Woe to people who are comfortable and honored (v. 1). Are you better than those other nations that seem to be your enemies (v. 2)? Who says you are actually safe (v. 3)? You are lazy and luxurious, lying around, playing, being drunk and spending all your time putting on skin and hair product (vv. 4-6).

At this point some people are all over this. “Yeah, you Christians who are well fed, who receive honor, who are pleased with your heritage and fix yourselves up, you’re the worst! Believe me, in the Lutheran tradition where we have an emphasis on the dignity of the Divine Service, where pastors wear ornate (and costly) vestments, where you are very likely to find a silver or even a gold chalice used in communion . . . yes, people are critical.

What’s the bottom line of the argument? Amos 6:6C, “but are not grieved over the ruin of Joseph” (ESV). In no way does Amos, God’s prophet, condemn the things the people of Israel have. The concern is that they have this luxury but that some of the Israelites, the descendants of Joseph, are scattered, disordered, without help. This very serious state of affairs plagues God’s people generation after generation. We are reminded that when one part of the body hurts, they all hurt.

What do we do about it? We welcome our brothers and sisters to share in the abundance the Lord has given us. We help guard the truth even when some of God’s people are too weak to do so. We nurture the body of Christ, showing the riches of God’s compassion in Christ. We pursue good, not evil, for the eternal good of God’s people.

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 113 - Lectionary for Pentecost 15C, Proper 20C

9/17/2019

9/17/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

“Why do we say ‘bless the Lord’ when He is the one who blesses us? This question came in from a theological student in the developing world. He was having trouble wrapping his head around the idea, for good reason. It’s a tough question. But our Psalm for this week leads us straight to the idea in Psalm 113:2, “Blessed be the name of the Lord” (ESV).

Yes, certainly, God is the one who blesses His people. Every good gift comes from Him. But our appropriate response is to sing God’s praises. Here, in this context, to bless God means to speak well of Him. We describe the fact that He is the God of all blessing. He is perfect in power, in wisdom, in glory. He is the one who is exalted above all else (vv. 4-6) so we acknowledge his exaltation. He is the one who cares for the poor (v. 7). We praise him for his goodness. He cares for widows and others who cannot raise up a family, providing for their needs. We bless the Lord when we acknowledge His ability to nurture His people.

As a closing note, I will simply observe that we acknowledge and proclaim God’s blessing as we also act as His instruments to bless those around us. Do we love and serve our neighbors? Do we lay down our lives for others? In this we are showing how God works. We are showing His blessing to others.

Come, let us bless the Lord. 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.

God's Protection in the Face of Vanity

9/17/2019

Tuesdays are for the Old Testament
9/17/19

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Col, 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 39”

Augustine’s comment on Psalm 39 immediately discloses the setting of his teaching. He says that “we have just chanted and proposed to discuss” it (Augustine Psalms, loc. 322542). Augustine questions whether the ascription “for Idithun” is a piece of allegory. He does not find the name elsewhere but observes its meaning as “over-leaping them” (Augustine Psalms, loc. 322550). He then moves along to discuss the idea of the “Songs of degrees” or “steps.” Again he considers whether it could refer to the idea of one walking and leaping.

To this idea Augustine ties the idea of the tongue slipping in verse one, as if it were difficult to speak and maintain our verbal footing in a wet and slippery place (Augustine Psalms, loc. 322558). This is made all the harder because wicked people oppose us. Augustine notes that this opposition should not come as a surprise. After all, the same has happened to apostles (Augustine Psalms, loc. 322574).

In verse two the Psalmist made an effort not to speak, out of concern that he should not sin (Augustine Psalms, loc. 322581). This resulted in sorrow, due to neglect of speaking what was good. The words then burst out in verse three. Augustine recalls the Lord’s rebuke of the servant who didn’t even invest what he was entrusted with in the bank. Avoidance of speaking the good is a failure in our stewardship (Augustine Psalms, loc. 322605).

As a result, the Psalmist prays to know his end. Augustine emphasizes that the “end” is a destination. He expects that something will change and that he will be prepared for that change (Augustine Psalms, loc. 322612). Augustine finds in this statement a recognition that we need to seek out the true number and value of our times. In the presence of the eternal God we look to God’s Word and will to find our timing (Augustine Psalms, loc. 322620). Augustine also ties an eternal perspective to our attempts to deal with what is lacking in our righteousness. Since we engage in earthly struggles, we find we are not perfect so we trust in God’s calling rather than our current state (Augustine Psalms, loc. 322628).

As the Psalmist laments his days being “old” (v. 5), Augustine urges us to look forward to the time we will be further “clothed” in Christ. Our old life is to pass away as we enter eternity. The problem which Augustine sees is that the Christian “still drags with him Adam, and even so he is hasting unto Christ” (Augustine Psalms, loc. 322644). Again, Augustine ties this concept to the ascription, a matter of “leaping ahead.”

Verse six continues to reflect on the disparity of our condition. We are intricately connected with the image of God. Augustine reminds us of the irony of a person bearing God’s image and facing vanity (Augustine Psalms, loc. 322671). After all, God is the one who has promised and will provide a future for his people. Yet Augustine is quick, referring to verse seven, to give numerous biblical citations in which prominent godly people find themselves concerned about temporal things (Augustine Psalms, loc. 322687). Verse eight concludes that we are in need of deliverance from transgressions. Again Augustine refers to the idea of “over-leaping” as he describes our need to repent and be forgiven (Augustine Psalms, loc. 322703). Much of the disparity Augustine observes is related to the challenges inherent in living for God’s truth in the midst of a world that denies God. To actively resist evil places us in opposition to not only many of our desires but also to many widely held values (Augustine Psalms, loc. 322718).

At this point, in verse nine, the Psalmist returns to the theme of not speaking. Augustine notes that here the silence is related specifically to God’s chastening. The one who has over-leapt is corrected by God, then has nothing to say (Augustine Psalms, loc. 322726). The correction itself, though unpleasant, is not vain, as it teaches us how to follow God. From this point, Augustine reflects on the various uncertainties of life which we all face. Our anxiety is misplaced, as God remains in control (Augustine Psalms, loc. 322765). Therefore, in verse 12, the Psalmist asks that God would hear his prayer. He places his confidence in God, who has sustained him thus far. He expects to sojourn with God in the future. Augustine observes that the language of sojourning indicates a temporary place, anticipating a permanent place yet to be received (Augustine Psalms, loc. 322781). Looking forward to his permanent home, then, the Psalmist asks the Lord (v. 13) for “some remission, that I may be refreshed.” Augustine ties this idea to the rest and freedom inherent in remission of sins, as we pray in the Lord’s Prayer (Augustine Psalms, loc. 322804). The forgiveness, grace and peace we have in this world, then, is a foretaste of the world to come.

Amos 8:4-7 - Lectionary for Pentecost 15C, Proper 20C

9/16/2019

9/16/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Some elements of the culture I live in are scathing in their condemnation of Christianity. They associate Christianity with a greedy, grasping philosophy of plunder and oppression. They may engage in virtue signaling, pointing out the value of kindness, fairness, peace, and helping others. For some reason, which I don’t fully understand, many Christians allow these attacks without ever stating the obvious: God in the Bible has always condemned greed, rasping, plundering, and oppression.

This becomes crystal clear when we look at our Old Testament passage this week, from Amos 8:4-7. In the setting, those who wish to sell goods all the time for extortionate prices are waiting impatiently for the Sabbath to end and the marketplaces to open so they can busy themselves at deceiving the poor and needy. They are condemned by God, who knows and cares for the poor.

The Lord of all, the same one who made the earth a fruitful place, expects His people to care for the poor, particularly for those whose poverty is not of their own doinng. At the same time that He tells people to work and labor, he also tells them to rest, trusting in Him. Those who would rob the poor, rather than resting in God on the Sabbath, occupy themselves iwth plans to profit at the expense of others. This is not how God calls us to live. He condemns the profiteers. Christians, for the most part, have always been aware of this and have cared for the poor. It’s time we make that plain to our critics.

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 119:169-176 - Lectionary for Pentecost 14C, Proper 19C

9/10/2019

9/10/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In Psalm 119 the Psalmist has filled stanza after stanza with expressions of praise to God for His Law. Of all people, surely this godly poet is committed to God’s Word. He longs for the Word. What is the startling statement in this week’s selection? It’s in verse 176. “I have gone astray like a lost sheep; seek your servant, for I do not forget your commandments” (ESV).

Though the Psalmist praises God’s commands and testifies to keeping them and remembering them, at the same time he acknowledges that he has gone astray and needs God to come find him. That’s a description of every person who values God’s Word and assesses himself honestly. We stray from the truth. We wander or scurry away. Once that is done, we can’t even figure out where God is, or maybe we are too scared to face His displeasure, so we run the opposite direction.

We need God to come rescue us, to drag us kicking and screaming back to His words of comfort and forgiveness. This is our hope. Do you love God and His Word? Know that He is still there to rescue you also. he is the living Word of God who reconciles his people with the majestic, triune God. He does it himself. Nobody else will.

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.

Who Can Chastise Us?

9/10/2019

Tuesdays are for the Old Testament
9/10/19

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Col, 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 38”

The subscription of Psalm 38 has to do with remembrance. Augustine reads it as recollection of the Sabbath. This strikes him as a surprise, since the Psalm speaks of his mourning and troubles. However, apart from knowledge of our need, the festal times have no attraction for us (Augustine Psalms, loc. 322209).

Verse one begs God not to rebuke or chasten. Augustine draws a distinction between the two, seeing a rebuke as penalty and chastening as correction. The former does not bring restoration, as the latter does (Augustine Psalms, loc. 322217). He observes that cleansing by fire may be unpleasant but it is not a final condemnation.

The suffering David expresses is due to the wrath of God. He has been struck by God’s arrows and pressed hard by God (v. 3). Augustine sees this as the pain and suffering endured by all humanity as a result of Adam’s sin (Augustine Psalms, loc. 322233). He also notes there may be a double meaning in the statement. God’s Words are sometimes referred to as arrows, and they do serve to call our attention to our sin (Augustine Psalms, loc. 322241).

In verse 3b, Augustine notes that some interpreters have taken the verse as spoken by Christ. Augustine states clearly that Christ himself had no sin, but the Psalmist attributes the pain to his own sin. Certainly Christ’s suffering was due to sin, but not his own sin (Augustine Psalms, loc. 322243). However, Augustine maintains that the Psalms speak at length of Christ. For this reason he does assert the sin as being the sin of the world which Jesus assumes, therefore that it is rightly Jesus’ own sin (Augustine Psalms, loc. 322261).

By Psalm 38:7, we read that God’s anger has stripped the Psalmist’s soundness from his flesh. God’s anger crushes us. We cannot face it (Augustine Psalms, loc. 322267). At this point, Augustine backtracks to verse four, speaking of a difficult statement. “Mine iniquities have lifted up my head” (Augustine Psalms, loc. 322272). He takes this “lifting up” as a sign of arrogance, not honor. It is our sin which raises our head as boasters. In verse five, not only is this man wounded, but his wounds smell. They are festering. Augustine compares this to the Christian as the sweet smell of life in Christ (Augustine Psalms, loc. 322283). As a result, in verse six, the same person who was lifted up is now bowed down. The signs we might use to exalt ourselves are used by God to humble us. This leads to mourning, even on a Sabbath festival (Augustine Psalms, loc. 322295). Augustine concludes that some sort of mourning is appropriate for us as long as we live on earth. “For true soundness is no other than immortality” (Augustine Psalms, loc. 322306). He sees this life as illusory, but still able to distract us from eternal reality. This eternal reality, Augustine says, is Christ, the Truth (Augustine Psalms, loc. 322314).

In comparison to the eternal reality of Christ, in verse eight, Augustine recognizes that we will all find ourselves “feeble” and “bowed down” (Augustine Psalms, loc. 322328). He recalls Paul’s vision of himself, caught up to heaven, faced with things that cannot be spoken, but which affirm God’s majesty even when unspoken (Augustine Psalms, loc. 322338). Our expressions of the unutterable normally take the form of “groaning of the heart,” as we are grieved and troubled in this world. Verse nine emphasizes that we wish to express our desires before God (Augustine Psalms, loc. 322352). We do this in prayer, though sometimes that prayer is a groaning we barely understand. Augustine recognizes and affirms that we often pray wrongly. Yet we continue in prayer and learn that God is able to correct our prayers (Augustine Psalms, loc. 322371).

Verse 10 brings us again to the issue of our troubled heart. Augustine can list many reasons that we would be troubled, valid reasons (Augustine Psalms, loc. 322375). Our courage fails in the face of trouble. This trouble, according to verse 11, also comes from our friends, not only our enemies. Here again Augustine speaks of Christ’s intimate understanding of our sin and of the hardships we face (Augustine Psalms, loc. 322388). Although we may fear and even depart from seeking God, in verse 12 we read that a failure to seek the Lord often results in hostility to God. We may find ourselves looking for wrongdoing on the part of God. However, we will not find it (Augustine Psalms, loc. 322417). Augustine observes that, in verses 13-14 the proper response to such activity is to treat it as an accusation not worthy of mention.

Verse 15 expresses dependence on God. He is the judge and defender. Augustine recognizes that with Christ in charge, we can stand up to all the accusations made against us (Augustine Psalms, loc. 322444). There may be trial and even scourging (v. 17). But this does not indicate failure or defeat. Augustine points out that God’s people will receive correction, but that his opponents may not. The reality is not in the scouraging but in the inheritance of eternal life (Augustine Psalms, loc. 322459). Augustine sees the pain and suffering we endure is due to sin as something which drives us to repentance and trust, receiving God’s forgiveness (Augustine Psalms, loc. 322484).

Verse 19 draws a distinction between the suffering of God’s people and the well-being of His enemies. Augustine illustrates the concept with other passages speaking to the prosperity of those who do not believe (Augustine Psalms, loc. 322490). Their actions of evil toward God’s people are notable. But Augustine is clear that they will not escape punishment in the end. Jesus, in his death, took the penalty of death for all who believe. He will not forsake His people. The very cry of weakness coming from the Christian asks God to show himself as strong, what He particularly does (v. 22) (Augustine Psalms, loc. 322529).

Ezekiel 34:11-24 - Lectionary for Pentecost 14C, Proper 19C

9/9/2019

9/9/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

The Bible describes all sorts of divisions among people, and this week’s reading from Ezekiel 34:11-24 is no exception. Here God pictures people assheep, with some goats mixed in, not an unusual scenario. God is the one who gathers his scattered sheep together, bringing them healing and putting them in good pasture.

Why do some of the sheep need healing? They need healing because the other sheep, those who have become greedy and powerful, not only eat and drink, but also trample the food, pollute the water, and attack the weaker sheep. To combat this situation, God states his intention to gather the needy sheep, strengthen them, rebuke the powerful, and place them all under the care of a good shepherd, who will come from the line of King David.

Christians confess that this good shepherd is Jesus the Christ, and that by his mercy he brings forgiveness and grace to all who believe him. There will still be selfish and sinful divisions even within the Church. However, we are not left to our own devices to seek restitution. This merely continues the pattern of the strong enforcing their own victory. Rather, at the call of Jesus, we who have strength and resources give preference and care to those who cannot help themselves. In this way we make the provision of the Lord available to all. We make sure there is fresh water and good grazing for all.

You will notice that I have spoken entirely in the context of those who are trusting in Christ. While we can urge those outside of Christianity to love and serve their neighbors and to protect those who are defenseless, history has shown that those encouragements almost never work. The best we can hope for is that in Christ those who have been tormented by our unbelieving world can find a refuge, the pure water of the Word of God, and the good food for their souls found only in Christ. God’s people provide a safe place for those who have suffered at the hands of their larger society. Jesus himself calls all people to come to him for rst. This is the good news of God’s 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.

Psalm 1 - Lectionary for Pentecost 13C

9/3/2019

9/3/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

“Depart from me, I never knew you” is the dreaded message of the Lord to the person who called upon him falsely (Matthew 7:21-23). In the last call to enter into blessedness, this is the response we certainly don’t want. Why do I bring it up in the context of Psalm 1? Because in verse six we read that “the Lord knows the way of the righteous” (ESV).

What is the importance of this sort of knowledge? After all, Christians confess that God knows everything. But there is a special kind of knowledge we reserve for our family and our closest friends. It is a sort of favor. We pay attention to their strengths and weaknesses, their fears and their special courage. When God says he knows his people, he is saying they are the objects of his special care. He receives his people to comfort and joy, whenever and however they come to him.

These are the people to whom God says, “Welcome, I was waiting for you.” May we be known by God in this way.

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.

Jesus the Bread of Life Feeds His People

9/3/2019

Tuesdays are for the Old Testament
9/3/19

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Col, 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 37 Part 3”

Augustine, commenting on Psalm 37:25, says it is not particularly important that one person in his lifetime has seen God being faithful to the righteous (Augustine Psalms, loc. 322029). He points out that Abraham was driven from one place to another by hunger, in times of famine. For this reason, Augustine takes the verse in a slightly symbolic way (Augustine Psalms, loc. 322037). We are called in Scripture to emulate numerous people who suffer from hunger and other hardships. A wrong interpretation of the idea could well paralyze our good works (Augustine Psalms, loc. 322051). Augustine then takes the “bread” mentioned in verse 25 to be God’s Word, the bread of life (Augustine Psalms, loc. 322062). Again, to be sensitive to the biblical commands against usury, Augustine takes the lending and receiving to be giving the resources provided by God to those in need, knowing they cannot repay (Augustine Psalms, loc. 322077). As God has given richly to His people, they respond by giving to similarly unworthy people. Likewise, the offspring, our seed, is that which remains after the sowing. As we give to those in need, we bear fruit in the future (Augustine Psalms, loc. 322100).

The giving to which the Psalm calls us is to be an active pursuit of good (v. 27). We are to both depart from evil and to do good regardless of the consequences, because God honors those who obey in this (Augustine Psalms, loc. 322110). All the treasure of God’s people is to be laid before God and used according to His priorities. We are the stewards who learn to judge rightly (v. 28). Augustine emphasizes that our commitment to right judgment distinguishes the righteous from the unrighteous (Augustine Psalms, loc. 322125). The righteous inherit the land (v. 29). This is their portion, and it is good. However, Augustine is clear that we are not to covet the inheritance for our own sake 322139).

Again, in verses 30-31, the Word of God is the bread of life, the wisdom we speak to feed our world. God’s Word is the very stability of His people. Those who rest in God’s Word will not be put to shame (Augustine Psalms, loc. 322151). The greatly exalted Lord of all is able to confer all rewards on the righteous. For this reason, in verse 34, we “wait on the Lord.” Augustine again points out that those who wait on the Lord receive a great reward to be used for the good of others (Augustine Psalms, loc. 322175). So, in verse 37, we remain innocent. This guards us from having the riches of God seized by the devil. Our inheritance is protected by our innocence before God (Augustine Psalms, loc. 322186). Verses 38-40 continue to contrast the safety of the righteous and the endangerment of the wicked. God is the final and righteous judge. “At present therefore let the righteous bear with the sinners. . . for the time of separation will come . . . “ (Augustine Psalms, loc. 322201).

Deuteronomy 30:15-20 - Lectionary for Pentecost 13C

9/2/2019

9/2/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Words of life (and death). That’s what God gives His people in Deuteronomy 30:15-20. In fact, that’s the essence of the Bible’s overall message. God gives words of life. His primary message to us is that of life and hope.

God gives His words of life mostly in the form of promises. Yet here, the promise is a conditional one. It references both obeying God’s commands and loving God, which we suppose to be some sort of activity. The Bible does call Christians to a life characterized by obedience to God. He makes demands. Yet when we look at the larger content of Scripture, the normal way we keep the commands of God is by believing God’s promises, trying to live for Him, and confessing our failure to God, asking His forgiveness. This is summed up in Abraham, who believed God. That was considered righteousness.

What’s the point of our obedience? It reflects God’s character. It helps us and our neighbors in life together. It’s normally meaningful and fulfilling. Good works are good!

We also see that God has laid out a way of death, which is found when we follow our hearts, which regularly lead us to some sort of false gods. These may be the gods of our making or of some world religion. They are not the one true God. What happens then? Simply by our failure to pursue life before the God of the Bible, by serving and obeying anyone else, we are headed for trouble. Our world is much more likely to fall apart. God promises it will result in final destruction.

Two ways - life and death. Will we hope in God, receiving life, or will we hope in ourselves, receiving death? The decision shouldn’t be very difficult.

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 131 - Lectionary for Pentecost 12C

8/27/2019

8/27/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our reading of Psalm 131 reminds me of the extraordinary nature of activism. Our world seems to have a lot of anxiety, largely fueled by outrage over things that most of us are not personally responsible for and that individually we are unable to change. Whether it’s the seven year old who feels responsible for shifts in worldwide ecosystems or the eighteen year old who is anxious because he can’t fully understand how Nietzsche would come to his conclusions and whether he is right or not, we have a world full of concerns which we, as individuals, can’t fix.

The Psalmist reflects on the contentment we can find when we deal with what is in our own domain. We work with what is ours to address. At times, we might have an opportunity to speak or act in a way that reaches farther, but most of us have very few, if any, of those chances. In general, we work within a much more limited framework.

Am I saying that the Bible advocates retreat and fatalistically leaving the job of world change to others, some sort of a ruling class? Not at all. What I’m saying is that the seven year old should not worry about worldwide ecosystems. She should plant some flowers, maybe grow some green beans, and delight in the fact that those plants provide for a world of animals, including herself and her family. She should also draw a nice picture of the bees buzzing around, and make it pretty with fairies and rainbows if she wants, because more is better. I’m saying that the eighteen year old should recognize that Nietzsche was describing the world in its fallenness and, when he looked only at earthly reality he saw something grim. Nietzsche really needed to open his mind to transcendence and the fact that there’s beauty and life all around us. Our eighteen year old friend can find that beauty.

Who knows? As we all work in our spheres of influence, a few people with outstanding gifts of God will have a larger influence. Maybe the little girl will end up showing her friends and family the beauty of having a peaceful little garden and caring for one another. Maybe she will wind up as a scientist who revolutionizes human transportation and efficient flight after observing bumblebees. Maybe she will find a way to feed millions of people better than ever before. And maybe she will make the world better by having a tea party in the flower garden with her little children. Maybe the teen philosopher will realize the world has too little of truth and beauty, and become an artist. Maybe he will decide to figure out why people are discouraged. Maybe he will revolutionize mental health practices. Maybe he will end up keeping things orderly in an office environment and encourage his co-workers around the coffee machine to find order out of chaos in their desks, in their families, and even in the civic soccer league.

If I set out to change the world I will fail. If I set out to care for something within my sphere of influence, I might fail, but I might succeed. If we all care for what is in our domain, we will end up making the world a better place. This is how most of us serve the Lord. We look to his redemptive love and we walk in it right where we are. Our hope is not in our ability to change things, but in the Lord, who has worked redemption and restoration for his people. He understands us and our world. Surely he can direct our paths today.

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

God's Vengeance Uses Natural Consequences

8/27/2019

Tuesdays are for the Old Testament
8/27/19

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Col, 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 37 Part 2”

Augustine begins commentary on Psalm 24:12 as a second part of the Psalm. On the surface it is not clear whether he sees a textual or thematic division or simply chose to break the text into more convenient size pieces. The second part continues throuh verse 24.

In verses 12-13 God laughs at the sinners who would plot against the just, because God sees the day of judgment to come, even though those involved in the conflict do not know (Augustine Psalms, loc. 321897). God is the one who knows all his plans, including the necessary vengeance to come. This coming vengeance is not at all undeserved. In verse 14, the wicked have targeted the righteous. Again, God’s vengeance happens using relatively natural consequences. The wicked are finally pierced with their own weapons (Augustine Psalms, loc. 321903). The plots of the wicked are frustrated, so that the righteous are left safe from ultimate harm. In verse 16 the righteous still finds his little to be much. Verse 17 speaks to another failing of the wicked, when “their arms” are broken. Augustine takes this as a reference to the power they would have (Augustine Psalms, loc. 321917). From this idea, Augustine speaks of the fact that in Christ’s humiliation the powers of evil were actually ineffective against him. In the same way, citing the apostle Paul, the powers of evil have been neutralized for the Christian (Augustine Psalms, loc. 321932). In Christ, the believer has an eternal inheritance (v. 18). The protective hand of God is upon His people (Augustine Psalms, loc. 321955). Augustine concedes that we cannot know the glory of the inheritance we have in Christ. He refers to numerous passages comparing this time to God’s future kingdom. Verse 19 goes on to say that God’s people will not be “ashamed,” meaning they will not e disappointed. All they have hoped for in Christ will be theirs. The wicked, like smoke, will pass away (v. 20). Augustine observes that smoke billows and seems to swell before dissipating. So the evil appear more threatening before passing away (Augustine Psalms, loc. 321965). In the case of the sinners of verse 20, they have refused to return thanks to God, despite all the gifts given them by God. For this reason, Augustine sees the contrast in verse 21 between the wicked, who end up with nothing, and the righteous, who are able to lend (Augustine Psalms, loc. 321983). These will inherit the land (v. 23), as they have been enriched by God. Augustine acknowledges that our earthly life is difficult, comparing it to the suffering of military life. However, it is only a few days compared to eternity (Augustine Psalms, loc. 322010). The eternal promise is sure. The Christian has no cause for fear.

Proverbs 25:2-10 - Lectionary for Pentecost 12C

8/26/2019

8/26/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Proverbs 25:7b-10 provides our society with a much-needed corrective. Here we are told not to be too quick to testify about something, realizing that there may be contrary witnesses, and we are told to keep disputes as private as we can. This flies in the face of a popular culture in which almost everyone has a videocamera in his pocket and already posts pictures of food before eating it. When someone is injured it seems all the onlookers are more intent on posting the injury on live social media than helping the person who was harmed. In cases of military or law enforcement activity we presume that the authorities are up to no good, acting in a discriminatory or oppressive manner, trying to abuse their power.

This is an arrogant attitude. While vigilance is appropriate, and while we want to bring a healthy skepticism to our interactions with others, especially when they have been known to abuse authority, we do not know the information the police officer does any more than he or she knows what we do. There may be a very good reason for someone to do what appears to be nonsense. We want to gather as many facts as we can before rushing to provide testimony, and especially before passing judgment.

In the end, we are assured that God is able to govern this world for the best. He uses our service, our testimony, our wisdom as we try to unravel a complicated story. But ultimately God is the authority. He will bring all our trials to their end in one way or another. We try to help those who are in trouble, rather than taking pictures of them. We try to respect authorities but we realize that they are almost as likely to abuse their abilities as we are. We try to render fair judgment, but we recognize that we will not know the whole truth from the start. Above all, we ask the Lord for wisdom and guidance. He alone can open our eyes to unravel the mysteries we see.

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 50:1-15 - Lectionary for Pentecost 11C

8/20/2019

8/20/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In Psalm 50 the very same God who established a sacrificial system seems to speak against it. Based on this, Israel should find themselves asking, “What’s the deal?” There are intricate directives in Scripture, particularly in Leviticus, discussing the kind of sacrifices which are to be made, when and how to do them, and, most importantly, what to expect as the result of an offering. There are sin offerings for intentional sins, unintentional sins, offferings for fellowship, for special occasions, for ceremonial cleansing after illness, all manner of offerings. But here God says that the offerings are not necessary, that they are inferior to “a sacrifice of thanksgiving” (v. 14, ESV). So do we make offerings or not?

At the heart and center of all our difficulty with the sacrificial system is a misunderstanding of the nature of God and of sacrifices. If we try to read the New Testament through the lens of the Old Testament, we run the risk of missing the point of Jesus and his sacrifice for his people. However, if, as the apostles did, we read the Old Testament through the lens of what Jesus said and did, it makes perfect sense. Sacrifices are a sign of God’s work for us. There is a laying down of something precious, which brings us forgiveness and restoration with God. In the Old Testament, all the acts of dedication that God’s people do are actually signs of how God acts toward His people. Who owns the sacrificial animals? God does. He just lets us borrow them. As with the near sacrifice of Isaac, God provides a substitute, who dies for the one guilty of sin before God. In the Old Testament it is normally an animal. The grain offerings are not for sin, they are signs of eating and drinking together before God.

What does God desire in the sacrifices? It is not that he needs the food. It is not that we are actually the rightful and permanent owners of the animals. God’s desire is that we look to him in hope and in faith, recognizing that he is the one who provides restoration and forgiveness. The people are to make sacrifice, but they are to do it looking to God. As they trust in God and call upon him in the times of trouble, he shows himself as their rescuer.

Christians find that the sacrifices have come to an end because Jesus, God the Son, the true lamb of God, has been put to death on their behalf. This means that no further sacrifice is needed. The Christian simply looks to God in thanksgiving for Christ’s finished work to atone for sin. God remains the same. His work of forgiveness is done. The sign now is not the body and blood of a sacrificial animal that God provided to the worshiper, but it is the body and blood of Christ, God the Son, given and shed for the worshiper. This we receive with thanksgiving at the altar, given to us along with Jesus’ words of assurance that he is certainly there for us.

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.