Category: Old Testament - Wittenberg Door Campus Ministry

Isaiah 12:1-6 - Lectionary for Lent 4C

3/25/2019

3/25/19
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.

Isaiah 12:1-6 is centered around thanksgiving to God. The people of God will give thanks to the Lord. They will tell about what God has done. This brings great joy.

For some reason, we often seem focused on acts of God which appear negative. Our insurance policies may even classify “acts of God” such as earthquakes or forest fires as covered or uncovered incidents in their coverage. Many in our culture seem convinced that God’s work is, by definition, negative.

In sharp contrast to that, Isaiah 12:1 describes God’s work as turning from anger so as to bring comfort. Verse two describes God’s power as something which drives away fear. Verse five says that God’s name is exalted by his deeds, and it assumes that God’s work is good and gracious.

Do God’s people face trials and tribulations? Yes, they certainly do. Is there a healthy fear of God? Yes indeed. We do not want to fall into God’s righteous wrath against our unrighteousness. But what is the focus of the Bible? It is that, in Christ, God’s anger at sin has been satisfied and that he can look at those who trust in Jesus as if they are perfectly righteous in his sight. God has turned from his anger. He has brought comfort. This is the good news, which should provoke our praises, our songs of joy. The Holy One of Israel is great in our midst.

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 85 - Lectionary for Lent 3C

3/19/2019

3/19/19
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’re pretty accustomed to thinking about life in terms of defaults. We assume a particular condition which is normally true. This can be applied to most of the situations of our world, even to people and their personalities. And, just as all the people we deal with, God has a personality, a very complex one.

In our Psalm this week, we ask ourselves whether God’s default is favor of justice, since the two seem to be in conflict with one another. In his justice, God cannot abide our sin and iniquity. He is right to be angry at us. God’s justice is central to his nature. However, so is his mercy and favor, by which he forgives and restores his people. What has happened to God’s people? In this Psalm they have been forgiven in the past. Yet they find themselves separated from God. That’s what happens when God is just and we are sinful. Again and again we face his fanger.

If we pause to consider it, God’s forgiveness is not in conflict with his justice. He can’t legitimately bypass our sin. That violates his justice. What option is left for him? He could destroy us to satisfy his justice. Then again, he could show mercy, not by overlooking offenses, but by taking care of them. Forgiveness doesn’t just ignore or minimize sin. It acknowledges it as what it is - an affront to the perfect holiness of God. Then forgiveness takes care of the consequences. God’s holy justice and his perfect restorative love meet in God the Son, Jesus, who gave his life as a ransome for all of our sin. In Christ, both justice and favor are satisfied. This is the hope of the Christian, and the joy of our Psalm.

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.

Finding Rest in God's Presence

3/19/2019

Tuesdays are for the Old Testament
3/19/19

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 15”

Augustine observes that the language used by David in Psalm 15:1 points to a temporary setting, a tent, such as soldiers might use on campaign. From this, he says that “we war with the devil for a time, and then we need a tabernacle wherein we may refresh ourselves” (Augustine Psalms, loc. 320115). True rest is found in the presence of the Lord. But who does actually inherit that rest?

In verses 2-5, David lays out a detailed account of the type of person who could live in God’s presence. This is someone without sinful stains, without deceit, truthful from the heart and not merely the lips (Augustine Psalms, loc. 320123). The person who dwells in God’s presence cannot be effectively opposed by malice. He is truthful, even when it is not to his own advantage. His financial affairs are completely ethical. Augustine alleges that these are not actually difficult matters, but they are necessary for our stability (Augustine Psalms, loc. 320139).

Ezekiel 33:7-20 - Lectionary for Lent 3C

3/18/2019

3/18/19
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 season of Lent is normally understood as a time of repentance and humility. Our Old Testament reading for this week, from Ezekiel 33:7-20, makes two radical statements which I find particularly humbling. First, in verse 13, if the righteous person, someone who has God’s promise of life, trusts in himself, he will fall into injustice and perish. His good works may be good, but if he is no longer trusting God but trusting himself, all his good works will not save him. This is a vital correction for those who are overly confident. Our confidence comes from God, not from ourselves.

The second humbling statement comes in verse 17 and again in verse 20. Someone who has lived a life of sin and evil can repent of that sin and be forgiven by God. It is not related to his sin but to God’s forgiveness. Likewise, the one who has always done good and does not trust the Lord is not forgiven. We look at this pattern and say God is unjust. However, He is the one who created justice. He gets to define it. And God’s justice is tied to his mercy, poured out on those who believe Him.

In the end, we realize that it is only in God’s mercy that we have hope. He pours out his mercy on those who trust him. If he acted only based on our idea of justice we would have no hope. Rather, we look to him for his mercy and grace.

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

Psalm 4 - Lectionary for Lent 2C

3/12/2019

3/12/19
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 4 speaks to the troubled spirit Christians can often have when they realize, yet again, that they are radically different from much of the world in their attitudes and outlook. In verse two, the honor of the godly person is portrayed as shame. He endures lies, especially about his motives and character. These lies, moreover, accuse not only the believer but also God. Critics will ask what kind of a God would allow this or promote that. They will take advantage of every instance of a Christian not living up to the standard they have imposed on Christians, and then claim that it proves the Christian is an ungodly person and, furthermore, that God is irrelevant or a force for bad in the world.

Needless to say, this is very frustrating. Then, in verse four, the response to such an outpouring from our world is to remain quiet, to ponder God’s nature and character. To the world of accusers this very response appears to be a concession. It makes the Christian look weak and it fails to defend God’s character as well. That’s the exact opposite of what we normally would like to do. But it is what God gives us to do.

In the end, though, rather than engaging in battle with accusers, we live out a Christian life without apology, without defense. Notice in verse five that we are called to make the offering that is right and to trust in the Lord. Throughout the Old Testament, that kind of trust in God involves loving and serving your neighbor. It involves living a life which brings God’s mercy to the world. Rather than taking our conflict with the world into our own hands and fighting it out, we leave it in God’s hands and live out our trust in Him. According to verse six, we show goodness to others as the outstretched hand of God. We won’t do this if we are busy arguing with someone. We let God’s mercy do the arguing for us.

The outcome of this type of a radical lifestyle is to rest in the peace of God. That’s not a bad outcome, is it? Better yet, it allows others to find God’s peace as well. Is it frustrating? Perhaps. Is it counter intuitive? Decidedly. Is God honored through it? Absolutely.

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.

Don't Be a Fool, Christ Is the Goal

3/12/2019

Tuesdays are for the Old Testament
3/12/19

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 14”

At the outset of his comments on Psalm 14, Augustine again notes the subscription “to the end” and points to Jesus as the true end (Augustine Psalms, loc. 320068). This is in contrast to verse one and the attitude of the fool. He thinks there is no God, though Augustine says nobody would actually say that, even if he thought it. Augustine compares this attitude with that of the ungodly in Romans 1, whom God gave over to an unbelieving mind (Augustine Psalms, loc. 320077). Verse two, quoted in Romans 3, describes the Lord looking for those who seek Him, but finding that all are bound by sin. The ungodly show a voracious desire for ungodliness, as illustrated in verse four, even devouring God’s people. Augustine finds the prime characteristic of the ungodly to be adevouring mouth that speaks in a corrupt manner (Augustine Psalms, loc. 320085). In contrast, God is the one who calls his people to come, find rest, and live in peace (Augustine Psalms, loc. 320093). In verse five we read that God is with the righteous. He is not far away. The fool, however, deprives not only himself but the poor and needy of hope in the Lord (Augustine Psalms, loc. 320109). God will, one day, rescue his people, as Augustine says, coming “in glory to the judgment of the quick and the dead, and the kingdom of the just” as he makes all right by rescuing his people (Augustine Psalms, loc. 320109).

Jeremiah 26:8-15 - Lectionary for Lent 2C

3/11/2019

3/11/19
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 Old Testament reading from Jeremiah 26 describes Jeremiah’s boldness in the face of opposition. His prophecies had not been favorable for the future stability of Jerusalem. The city would be laid waste unless something very significant changed. Needless to say, the city and relgional leaders were not pleased. They called for Jeremiah’s death because he was apparently opposed to Jerusalem. Jeremiah stood his ground, telling them they could kill him or not, as they wished, but that the condemnation was from the Lord. They really needed to change their ways and obey the Lord.

God’s people often appear to be almost on the lunatic fringe, or at least out of touch with cultural values. In times when much of Western society is trying to recover and emulate pre-Chrsitian mores about the dignity of human life, the individualized interpretations of marriage, and the alternatively trivial or indomitable significance of sexuality, Christians who say human life is inherently priceless, marriage of a man and a woman for life is the basic way of organizing and perpetuating society, and that the marital relationship is centered on commitment appear increasingly disconnected. The larger society may respond with disbelief, hostility, and even abuse or marginalization. Yet all we are doing is exemplifying God’s revealed principles from Scripture, encouraging peace, stability, and safety. Like Jeremiah, we may appear threatening to some.

How do we respond? We may not always be beyond criticism, we may sometimes miss the perfect application of God’s Word, yet we still need to stand for the truth. As in Jeremiah’s time, so in ours. The people who reject God’s word can expect to suffer. We warn them, firmly but lovingly, to trust in God who can save them from every trouble.

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 91:1-13 - Lectionary for Lent 1C

3/5/2019

3/5/19
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 Psalm this week is incredibly encouraging. It also makes us shake our head and wonder exactly what planet the Psalmist is on. We realize here that we are not always, no, rather, normally not playing on the same field as the author or the Inspirer of the Psalms.

First the encouragement. We are guarded. God is the one who shelters us from all troubles. The snares, the deadly diseases, the attacks of enemies even when they come with their armies, all will be unable to harm us in any way. We are invulnerable as we dwell in the safety provided by God. This is incredible good news. Nothing can harm me as I trust in God.

There’s the problem. We confess that nothing can harm us, then we see people who are trusting in God and facing terrible trials. They become ill, they age, they lose family members, they even face discrimination, persecution, and even imprisonment or death. Trusting in God won’t save you from famine. It won’t save you from the invading army. It won’t save you from the drive-by shooting that was aimed at someone else but happened to throw bullets you direction. As I said in the last paragraph, it’s “incredible” good news. And one of the problems is that we can’t believe it. It is truly incredible. It is daily disproved by the news we can gather from around the world.

What’s going on here? As I said above, we’re not on the same playing field with the author or the Inspirer. What I meant by that is that we look at things from an earthly and temporal perspective. We trust in what we see, what we hear, what we perceive. But we’re talking about trusting in the almighty and eternal God, who sees our life as continuing even past the time of physical death. The New Testament presents Jesus as the resurrection and the life, the one in whom we believe as the firstborn from the dead. He’s the one who gives life, eternal life.

What if the army runs over my town and my home? What if there’s famine? What if I die of a disease, or the effects of old age? What if I’m harmed in some other way in the meantime? God’s promises are still good. He is still the God of eternal life. He is still the God of resurrection. Though I die, yet I will live, because I am trusting in the protective care of God in Christ. This is the hope of the Christian. All of a sudden it doesn’t seem so incredible. It’s entirely within God’s power and grace.

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

God Never Forgets His People

3/5/2019

Tuesdays are for the Old Testament
3/5/19

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 13”

In Psalm 13, David asks whether the LORD will forget him forever. Augustine observes that the “Scripture speaks after our manner” (Augustine Psalms, loc. 320043). God never forgets His people, but we can readily assume He has forgotten us. In verse two, we realize the only reason someone would take counsel with himself and be sorrowful is due to adversity. We all deal with hardship, which can lead us to doubt. Augustine further observes that the enemy who brings hardship could be the devil or it could be our own habits (Augustine Psalms, loc. 320052).

Augustine notes the balance in verse three. “Consider” is the resolution of God’s apparent turning away, while “hear” is the response to the Psalmist’s plea. David knows God is there, but he has trouble seeing it, so he asks that his eyes be enlightened (Augustine Psalms, loc. 320052). Not only does David wish to be encouraged, but in verse four he doesn’t want the enemy to have any cause for gloating. Even in times of trouble, God’s people can and should remain steadfast due to God’s mercy (v. 5). This is all our cause for joy (Augustine Psalms, loc. 320060).

Deuteronomy 26:1-11 - Lectionary for Lent 1C

3/4/2019

3/4/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

One of the most frequent complaints I have about our current culture is that it is disconnected from heritage and history. Even though postmodernism is a reaction, in part, to the modernists’ walk away from history, we seem determined to pick and choose from history, reinterpreting it according to our own desires. Finding the context of a piece of history is crucial to our identity and our humanity. That’s something that was reinforced to the Israelites in Deuteronomy 26:1-11. Here the people of Israel are told what they should do to bring offerings once they are in the land of promise.

Not only are the Israelites to bring an offering from the first of their increase, but they are to bring it very specifically to the place God assigns. That place isn’t any more holy than any other place, but it’s the place given to them. In the Bible, worship is always to happen according to patterns and principles revealed by God, not according to our imagination. Granted, there are many features of worship which are not spelled out for us. But the offerings were to be brought to the place where God said to bring them. It is the place and way God has given for that kind of worship. We trust that we will find God where he has said he is to be found.

What do the worshipers do when they arrive? They describe their history. They were wanderers, whose course and provisions came from God. They have been cared for and they are bringing an offering as a sign of what God has provided for them. It is only by God’s mercy that they can do so. The offering is presented with thanksgiving.

Are we aware of the historical importance of our wanderings? Of the Lord’s direction of our paths? Of the provision God has showered down on us by His grace? Are we willing to confess these truths before God and before our fellow worshipers? We don’t have the option of reinterpretation. We, just like the Israelites of old, have been brought to the place where we dwell by God’s grace. We find here that He is going to provide our needs. We take some of that provision and return thanks to the Lord, because we recognize all we have comes from him. This is our heritage. This is our history. This is the kind of Lord we have, one who cares for his 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 99 - Lectionary for Transfiguration C

2/26/2019

2/26/19
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.

Our Psalm this week points out very clearly how the Lord loves justice and establishes equity. Most of us become very enthusiastic around a message like that. And well we should. These are very positive things. Yet our enthusiasm tends to cool a little bit, maybe a lot, when we consider the nature of justice and equity.

In the Bible, God is the one who establishes what justice and equity are. When we consider them, we always look through the lens of our fallen world. We always perceive it with fallen eyes. We will never be completely accurate. We simply don’t have the eternal perspective that the Lord does. While he understands all the outcomes of actions and attitudes through all the steps of forever, we struggle to look beyond the next few steps. While God knows how the world works, in every detail, we have to imagine some. And while God does in fact consider every life situation, there are some we willfully choose to disregard, either because we don’t care or because it hurts to think about them.

To put it in the briefest, most pointed way I can, God who created and sustains everything, knows what is good and bad, and He will not ignore that dynamic. We are not God, and we should be very glad. If we were God, we would run things according to our fallen natures and it would be a terrible disaster.

God is the one who establishes justice and works equity. But notice he does it through fallen and sinful humans, like Moses, Aaron, and Samuel. He used them, flaws and all, to accomplish his purpose in the world. May he also redeem our failings and use us individually.

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.

Rescue Mission Accomplished Using Pure Words

2/26/2019

Tuesdays are for the Old Testament
2/26/19

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 12”

As Augustine begins his brief comments on Psalm 12, he addresses the ascription, which he finds reading “To the end, for the eighth, a psalm of David” (Augustine Psalms, loc. 320005). He takes the “eighth” to refer to eternity, after the cycles of seven days are ended. The Psalmist asks the Lord for salvation. Even godly people had failed. He was not able to find those who would speak the truth. Instead, in verse two, people seemed intent on speaking and working evil. Verse three moves on to ask the Lord to work vengeance. All deceitful lips should be stopped. Augustine points out that “all” has no exceptions, so would also include David himself (Augustine Psalms, loc. 320013).

By Psalm 12:5, the Lord has had pity on His people and will arise to help them. Augustine notes this is exactly the pattern of the Lord shown in the Gospels. Those who are needy are to be rescued (Augustine Psalms, loc. 320018). God is concerned with bringing salvation to people in need. This he does, in verse six, using his “pure words.” God’s Word is intended to be used in purity. Augustine contrasts this perfection, saying that “many preach the truth impurely; for they sell it for the bribe of the advantages of this life” (Augustine Psalms, loc. 320022). God, however, uses His word in purity to bless the needy.

Because of the confidence of God’s Word, in verse seven, David confesses that he will be preserved by God (Augustine Psalms, loc. 320037). In contrast, the ungodly wander around, never arriving at eternity (verse 8). This is Augustine’s assessment of the futility of unbelief.

Deuteronomy 34:1-12 - Lectionary for Transfiguration C

2/25/2019

2/25/19
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.

Moses, called a prophet in Deuteronomy 34:1-12, saw God face to face, led the people of Israel toward receiving their promise, and, finally, died in the wilderness without personally receiving the promise. Yet the people of Israel didn’t consider him a failure. Not by any means. Personally receiving the promise of God in this life is a wonderful thing. It’s what we all hope for, it’s the stuff of dreams. Yet generation after generation of God’s people died without receiving all of God’s promise.

Here, the promise is that which had been given to Abraham some 500 years earlier. God would bless Abraham, give him offspring, a land of promise, and make him a mighty nation through whom the whole world would be blessed. For generation after generation, the people who believed the promise to Abraham died in faith, not receiving the promise. They had an offspring. They were, at least in some ways, a blessing to other nations, as they did a lot of the dirty work of the Egyptians. But they didn’t have the land and they had trouble seeing some of God’s blessings.

There’s a very important principle we learn in Scripture, illustrated in the life, work, and death of Moses. God’s promises are real promises. The fact that we die before inheriting them all the way does not invalidate them. God’s promise is true and good. It will come to pass. He won’t let a little thing like the death of Abraham, Isaac, Jacob, Joseph, or the many others leading up to Moses stand in the way. He won’t let the death of his anointed King David stand in the way of his promise to make of David a great and eternal kingdom. He won’t let anything stand in the way of his preservation of a remnant people who could trust his promises. The promises are good and true.

How has God promised to bless his people? They will have a land, an inheritance, and an eternal king on the throne of David. They will be rescued from all evil. This happens in Jesus, the Messiah. Granted, he dies, but he rises again from the dead. In his death and resurrection he shows that not only heaven and earth, but life and death belong to him. He himself is the promise of God. So what of Moses? Moses died in faith, trusting that he was also a partaker of God’s promise. He was perfectly all right, even after death, just as God’s promise is perfectly valid, even when it is beheld by those of us who are limited in our earthly life. The Lord makes an eternal promise which is just as real, just as valid, just as certain as it was when he first made it. Thanks be to God, the God of promise.

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 134 - Lectionary for the Commemoration of Matthias

2/19/2019

2/19/19
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.

This very brief Psalm calls people to sing praises to the Lord, even at night in God’s house. The Psalmist assumes a worshiper in the temple of God in Jerusalem, the place designated by God for sacrifice and for receiving forgiveness. What’s odd about it? The servants of God are in the Lord’s house at night, the time when, culturally, everyone should be at home in bed. These servants of the Lord are workers who are stationed in God’s temple. They care for the building, they guard it from intruders or theft, they prepare the space for the morning sacrifice, even as they clean up from the evening sacrifice.

It is entirely possible that those at night in the Lord’s house are not there for worship, but for work. What is their attitude to be? They are to bless the Lord who also blesses them. The person who comes to the temple by day may never see those present at night. But their worship, their forgiveness, depends, in part, on this other team.

Many of our daily tasks receive no thanks from others, even though they are vital to our community. We can do it all with a heart of thanksgiving before the Lord, who blesses his people, often using our own works to bless 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.

The Lord as the Refuge Questions Opponents

2/19/2019

Tuesdays are for the Old Testament
2/19/19

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 11”

Augustine moves directly to the text of Psalm 11, which, he says, appears to be sung against the heretics, who, by rehearsing and exaggerating the sins of many in the Church, as if either all or the majority among themselves were righteous, strive to turn and snatch us away from the breasts of the one True Mother Church…” (Augustine Psalms, loc.
319876). Here Christ is identified as the haven of the bird, the mountain (v. 1). This is where the believer finds safety and rest. Augustine is clear that the Christian should resist being troubled by the claims of the heretics. In verse two, the sinners are trying to shoot “the upright in heart” as a hunter would shoot a bird (Augustine Psalms, loc.
319883).

Augustine finds a reference, presumably in verse two, to the moon, and considers whether it symbolizes the Church. He describes the contemporary debate, whether the moon has its own light or not (Augustine Psalms, loc.
319891). From this, and the idea that the light side of the moon gradually becomes dark, Augustine suggests it symbolizes the Church, in which good and bad, light and darkness can be found. Alternatively, if the moon “has no light of her own” the parallel to the Church, which receives light from Christ, is apt (Augustine Psalms, loc.
319899). Regardless, Augustine concludes that the moon makes an excellent symbol of the Church. He goes on to question a shooting at “the obscure moon,” again presumably in his version of verse two. He views this likely as an attempt to destroy the work of the Church in its infancy, as shooting the new moon so it could not flourish (Augustine Psalms, loc.
319915). In reaction to this, Christians trust in the Lord and do not fear those who would persecute them. Augustine does provide a quotation of his text of verse two, which clarifies the “moon” issue. “For, lo, sinners have bent the bow, that they may in the obscure moon shoot at the upright in heart” (Augustine Psalms, loc.
319922). He then reiterates that the proper response is to trust in the Lord. This runs counter to the various heretical sects which Augustine finds running to and fro, confusing and undermining catholicity (Augustine Psalms, loc.
319930). The claims and proven trustworthiness of Christ exceed all those of the heretical sects, who would try to destroy the Christian faith (Augustine Psalms, loc.
319938).

In verse 4 the Psalmist declares that the Lord is in His temple (Augustine Psalms, loc.
319946). This is a place of protection for the Christian, but one which Augustine maintains is violated only at grave peril. The temple, made of all Christians, serves as the locus of God’s authority, from which He looks with mercy on the poor (v. 4) (Augustine Psalms, loc.
319954). Augustine is clear that all the poor in spirit who trust Christ are the poor cared about by God.

From God’s temple, in verse five, the Lord questions people, both the righteous and unrighteous. Augustine maintains that this should not be a matter of fear to the Christian, but that the ungodly will be entangled and overcome (v. 6) (Augustine Psalms, loc.
319962). The same questioning frees the godly and ruins the ungodly. Augustine asserts this to be the typical work of the Scripture (Augustine Psalms, loc.
319970).

As he closes his comments on Psalm 11, Augustine suggests the interpreter could consider the context of Israel rather than the Church, and find that the Jews sought to crucify Christ, a form of shooting “at the upright in heart” (Augustine Psalms, loc. 319993). Here we can also find Jesus looking to the Father for protection.

Isaiah 66:1-2 - Lectionary for the Commemoration of Matthias

2/18/2019

2/18/19
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.

February 24 is often observed as a commemoration day for Matthias, the apostle selected to replace Judas, as recorded in Acts chapter one. Commemorations such as this are generally held on the day the individual died, as, in some ways, that is the day the person is finally born to eternal life. Churches which recognize a commemoration will often, in the case of important people, change the regular Sunday readings if the day itself falls on a Sunday, as Matthias’ day does this year.

In our reading from Isaiah 66:1-2, God declares that his throne is heaven and his footstool is the earth. For this reason, God wants nothing that we could build him. Many Christians will say, based on passages such as this, that God doesn’t want us to spend resources on fine buildings in his honor. They will speak of the historic churches and cathedrals and of how the elaborate decorations and furnishings were a waste of money which could have been used to help the poor. After all, God needs no dwelling place.

This attitude completely misses the point of building a church, as well as the second half of Isaiah 66:2. In our passage, God looks (with favor) upon the humble one, who values God’s Word. This shows a heartfelt care for the humble needy, who look to God for help. And I would remind us, if in doubt, to notice where all of us live - at the footrest of God. The footstool is not used to kick around or abuse, but to be a place of comfort and rest. God rests by having the earth he created close at hand. Just as the king’s royal cat can curl up on his footrest, we can approach close to God, seeking comfort with him. The church building or cathedral is not for God’s comfort, but for ours. He has made his comfort. We, honoring the Lord who rules over heaven and earth, make buildings to show his honor and glory. These buildings are also a means of providing for God’s people. How many laborers and craftsmen are employed by building that cathedral? How many hungry people are fed due to that payroll and the many businesses which spread out around it? How many people are welcome into the church or cathedral to hear he message of hope in Christ, a hope which brings eternal life? The earthly building is a place for God’s people, as the heavens and earth are the place for 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.

Psalm 1 - Lectionary for Epiphany 6C

2/12/2019

2/12/19
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 1 comes up frequently in our lectionary readings. It is a beloved Psalm which gives hope and comfort to many. As such, it’s a little difficult to find something new to say.

I’m going to go out on a limb today and concentrate on verses four through six. We are frequently told by our current Western society that the Christian emphasis on judgment is out of line. After all, if God is good, doesn’t that mean that everyone would be all right? To sum it up, people will say, “I can’t believe in the kind of God who would judge people and call them sinners or make them perish.”

The fact is, our denial of a true statement doesn’t make it less true. Facts normally don’t care about our opinions. Our opinions should care about facts. What does the Scripture say? It says that there are righteous and wicked people, and that they are different. The righteous people trust in the God of the Bible. The wicked don’t. People on both sides act according to their character, at least a good part of the time. Righteous people sin and fail. Wicked people get some things right. But the orientation is still there. The Bible evaluates righteousness and wickedness based on trust in God. And there’s going to be a time of judgment one day. God will place a distinction between the righteous and the wicked. The wicked will be destroyed, like the chaff you sweep off the threshing floor. Some of it blows away in the wind, some is heaped up into a pile and set on fire, then the ashes are worked into the soil. The righteous will be fruitful, the wicked will be discarded.

Is there any good news in here? Yes, a great deal. Remember that the righteous people are those who are trusting the God of the Bible. He hates sin and evil, so much that he will die for your sin and my sin. And he lovingly invites everyone to trust him. Yes, the Bible pictures a world where we can freely trust in Christ for us. Are we going to do it? Again, let’s deal with facts and not our opinions. If we want to trust in Christ, we are lovingly invited to do so. End of story. Some will not. It is indeed our concern to urge the loving invitation of Christ on others, but it will be accepted by some and rejected by others. The question at hand is whether we are going to trust in Christ. His invitation is for you and for me. I’m going to trust in Jesus. I want to be among the righteous, with life and hope, not among the wicked with the promise of being swept out and discarded. I hope you also wish to trust in Christ.

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 God Who Seems Distant

2/12/2019

Tuesdays are for the Old Testament
2/12/19

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 10”

Augustine observes a sharp move in the thought of Psalm 10. The Psalmist starts witha question. “Why do you stand afar off?” (v. 1, NKJV). The answer seems to occur to the Psalmist suddenly. God stands away from the ungodly (Augustine Psalms, loc. 319753). This allows the teaching of heretics to be seen for the destructive force it is. By verse four the Psalm has made it clear that the sinner angers God, and that God allows the sinner to suffer the consequences of his own sin, while also seeing the blessings of the righteous (Augustine Psalms, loc. 319762).Then again, as Augustine notes based on verse five, the sinner who is blinded to God will not look to the good mercy of God (Augustine Psalms, loc. 319770). The person who has rejected God is turned over to his own desires and will exalt himself in his self-importance. In verse six he even feels secure in his rule (Augustine Psalms, loc. 319777). The security is illusory, though. Augustine comments on verse seven that “this desire shall not take effect, but within his mouth only will avail to destroy him, who dared promise himself uch things with bitterness and deceit, that is, with anger and insidiousness, whereby he is to bring over the multitude toward his side” (Augustine Psalms, loc. 319785). This can only ever bring grief, as we will always fall if we trust in our pride.

Not only does Augustine see this Psalm speaking against trusting in ur pride, but the social networks formed by the proud are dangerous. In verse eight the proud man joins with rich people to ambush others (Augustine Psalms, loc. 319794). The false happiness and fulfillment will ultimately disappoint. This is the trap the proud uses to catch others, particularly the poor, whom Augustine sees as the poor in spirit (Augustine Psalms, loc. 319802). The proud, like a lion, try to take the godly captive by violence and deceit, a “snare” (v. 10). Augustine sees this as the kind of multifaceted attack that will prove the undoing of many (Augustine Psalms, loc. 319810). However, in verse 11, we find that the proud man will finally fail. He will think God is not observing his evil, and will be unprepared for the coming judgment.

The judgment against the proud is apparent in verse 12 where the Psalmist asks God to arise (Augustine Psalms, loc. 319818). When God exalts His hand, the proud cannot stand. This is a surprise to the ungodly (v. 13). After all, God didn’t seem to be taking notice. However, in verse 14, God is proclaimed to be the one who helps orphans, even helpless people. They become the children of God, as described of Christians in the New Testament (Augustine Psalms, loc. 319833). The God who cares for the humble as His children will exalt himself and stop the power and attack of the proud. He hears the need of the poor(v. 17), and judges in their favor (v. 18).

Referring back to Psalm 9 and the hidden things of God, Augustine says this Psalm also features a hiddenness of God’s mercy on His people (Augustine Psalms, loc. 319857). This is the hope of the Christian.

Jeremiah 17:5-8 - Lectionary for Epiphany 6C

2/11/2019

2/11/19
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 Old Testament passage from Jeremiah 17 has very strong parallels to the better known text of Psalm 1. The one who trusts the Lord is like a tree with plenty of water. The one who trusts in man “is like a shrub in the desert” (v. 6, ESV). This may be a tough kind of plant. But what’s it good for? Yes, it stops erosion. Yes, some of the desert wildlife can find shelter there. Yes, it can furnish a scanty meal for that wild grazing animal. However, given the choice, we would rather pick out a fruitful tree with plenty of water, giving shelter and food to many.

What’s the difference between the successful man and the unsuccessful one in our passage? One trusts in God. One does not. The man who trusts in himself is bound for trouble. The one who trusts in God has no need for anxiety. There’s our difference. When all is said and done, what’s important in life is trusting the Lord.

This is played out differently for each person in real life. My trust in the Lord may look different from yours. It shouldn’t surprise us when there are some individual and group differences. Yet we always want to come back to a trust in God as revealed in Scripture. That’s the source of our stability, our life, our hope. Trust in the Lord. Soak up His Word. Be nourished with his peace and hope.

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 Epiphany 5C

2/5/2019

2/5/19
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 friend once said to me, “I wouldn’t have so much trouble with the God of the Bible if he didn’t seem so self-centered.” I asked what led to this conclusion, as it was not one I had ever reached. “He wants people to spend time telling him how great he is. That just doesn’t seem right.” Psalm 138 gives us a great chance to explore this issue. In the last half of verse two it says, “for you have exalted above all things your name and your word” (Ps. 138:2, ESV). God seems to think his name and his word are awfully important. What’s going on here?

To keep the answer short and sweet, the reason God thinks so highly of himself is that he is making a reasoned and fair assessment. He created and sustains everything. He understands it all. He is all wise, all good, all knowing, all powerful, and able to rescue any who are in need. He understands our struggle in this earthly life and our need for eternal salvation. He, and nobody else, is able to provide that. To my assessment, God ought to feel incredibly good about himself. We only object to it when we picture God as one of us.

With the Psalmist, then, I’m going to give thanks to God. With the leading of God, I will exalt the name God has exalted. When you show that you are truly like God, I’ll exalt your name. Until then, I know who is worthy of praise.

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.

Hidden Things of God

2/5/2019

Tuesdays are for the Old Testament
2/5/19

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 9”

Augustine notes the ascription of Psalm 9 speaks of “hidden things of the Son” and claims Davidic authorship (Augustine Psalms, loc. 319555). Since no specific son is named, Augustine takes it to refer to Jesus, the Son of David, the Son of God. He goes on to explain how in Scripture an unspecified “son” regularly refers to Christ. He then speaks of the way a first and second advent of the Son was hidden from the Jews, thus being one of the hidden things (Augustine Psalms, loc. 319570). On a related note, the timing and nature of God’s judgment can well be among the hidden things.

Verse one speaks of confessing to the Lord wholeheartedly. Augustine sees this as the action of a man who understands God’s hidden things (Augustine Psalms, loc. 319586). The one who perceives God’s mysteries is qualified to praise God. Verse two observes that true gladness and rejoicing come from knowing God. Augustine notes that this is better than the gladness we can have from earthly things (Augustine Psalms, loc. 319594).

In the second half of verse two Augustine notes the speech becoming more practical and straightforward, which he again ties to the Christ speaking (Augustine Psalms, loc. 319602). The true enemies of Christ had to fall back and perish (v. 3). Because Christ lives in the Christian, the ungodly will have to depart. God has judged his cause from his throne (Augustine Psalms, loc. 319609). Gos’s rebuke causes the ungodly to perish (v. 5). Augustine discusses the idea of temporality in brief. In verse five, when God blots out the name of the wicked it is not just temporal, but lats forever (Augustine Psalms, loc. 319637).

Verse six reflects on the enemy’s destructive abilities which will end. Augustine takes this to be the true enemy, the devil, and his swords to be wrong teaching (Augustine Psalms, loc. 319637). This wrong teaching which can destroy cities and even civilizations will be laid low by God. Though our temporal cities pass away, in verse seven we see that the Lord lives forever. His seat in heaven is a place of righteous judgment (Augustine Psalms, loc. 319656). From there, Augustine observes, he engages in hidden judgment and, one day, will make public judgment. Augustine sees God’s judgment as merciful. In verse nine the Lord is “a refuge to the poor.” He takes this to mean that even if a person is in a position of power and glory, he will not cling to the things of the world but will find the Lord as his reward (Augustine Psalms, loc. 319671). This is the essence of the reference in verse ten to hoping in God.

Verse eleven turns to telling the peple to sing praises to God, who dwells with them, a statement Augustine takes to indicate God’s watchful care (Augustine Psalms, loc. 319687). Again, the imagery points both to what is and what is to come. The Lord is the one who will venge the harm His people come to. Augustine makes it clear that the conflict is between the Christian and the pagan, who will not hesitate to bring persecution on those who seem defenseless (Augustine Psalms, loc. 319695). In verse 13 the cry of the poor does come before God. Augustine notes that God is the one who can even rescue his people from the gates of death (v. 13), so the salvation of God’s people is clear in the gates of Jerusalem, which he sees as the eternal city (Augustine Psalms, loc. 319711). Therefore, the Church is glad in God’s salvation.

In verse 15 we turn again to a comparison between God’s people and the pagan. The pagans are stuck in the trouble they have made for themselves (Augustine Psalms, loc. 319719). The Lord makes himself known in his judgment (v. 16). Augustine notes the pause at the end of verse 16 as a time to thank God for his care for his people (Augustine Psalms, loc. 319735). While God causes the nations to be forgotten, He will always remember the poor. Those who forget God will be forgotten but those who remember God will be remembered and will never perish (Augustine Psalms, loc. 319735). Therefore we ask that the Lord would arise and show His glory. Augustine concludes that this is the great victory of God over the Antichrist.

Isaiah 6:1-13 - Lectionary for Epiphany 5C

2/4/2019

2/4/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Last week’s Old Testament reading was the call of Jeremiah, who was told that despite his yough and inexperience he would be used to warn the people of troubles. This week we have the call of Isaiah, probably around 740 B.C., about 120 years earlier than Jeremiah. We see that Isaiah has a magnificent vision of the Lord in his temple. I’d like us to notice briefly Isaiah’s response to this vision, especially in Isaiah 6:5.

Isaiah is undone. He calls out to this effect. He confesses that he is “a man of unclean lips” (ESV) and that he lives among people who are the same. He has seen the Lord and cannot expect to stand. This is the normal response to God’s glory. We find God’s power and majesty too great to endure.

Peter Hitchens, in his insightful book The Rage Against God, says that when he and his brother, Christopher, were young, they went into cathedrals at times. They were intimidating places, with vast expanses, huge columns, and decorations which seemed more suited for another world. This always made him uncomfortable until he began to understand that God’s presence is supposed to be errifying. He is the Lord of all the heavenly armies. He is the all-powerful king ruling over all creation. He will accomplish his plan. This is an intimidating idea, to say the least. Isaiah is rightly terrified, and so are you and I. We would never want to come face to face with such a customer.

What hope is there? After all, we are used to thinking about God’s love. Many of my acquaintances who would consider themselves theologically more liberal than I would remind us that God is love. Yes, he is, but how are we going to see the enormity of his love without contrast? In verse seven one of the seraphim touches Isaiah’s lips with a buring coal. He proclaims that Isaiah’s guilt is gone and his sin atoned for. God’s love shows in the fact that he forgives real sinners of their real sin, and that he does it with no effort on the part of the sinner. The God of all who has every right to judge us, who shows us worthy of death, cleanses us from sin. When? When we realize our sin. He, by himself, removes our guilt, even as we realize we cannot remove that guilt.

We have to wonder how many more times in his long life as a prophet Isaiah must have seen his sin and remembered God’s forgiving grace. We cannot know in Isaiah’s life, we cannot count the times in our lives. Yet when we realize the glory of God and our poverty, we can also find hope in those words, “your guilt is taken away, and your sin atoned for” (Isaiah 6:7b, ESV).

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 71:1-11 - Lectionary for Epiphany 4C

1/29/2019

1/29/19
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 this week from Psalm 71 speaks eloquently to the toils of this life. The Psalmist doesn’t find himself in a secure position. Though he can run to God for refuge, the Psalm has a repeated theme of opposition. We need to come to God for protection continually. God has commanded the protection of the Psalmist, but he asks yet again for rescue. The enemies continue to come and accuse the author.

I’ve recently interacted with several people who are afraid that they have sinned in such a way that God would abandon them. They think there is no reliable hope for them. They can’t feel the fervor within themselves that they have been led to expect in the Christian. They begin questioning whether the Holy Spirit has left them. This Psalm speaks to that very situation. When we doubt, when we are under pressure, when others are accusing us, what do we do? We look to the Lord who has been our rock and our fortress in the past. After all, we realize that God never changes. He always remains the strong tower, a place of protection for all who are trusting in him.

A quick illustration, if I may. As with all illustrations, it can break down if we push it too far. But God will not break down, because we can’t push him too far. A relative of mine was sick and was not able to care for herself. She didn’t know what was going on around her. What happened? She was brought into a place of safety and healing. She had no idea that was going on at the time. It took a little while before she realized that she had the protection she needed. In fact, she has probably still not discovered all the ways people were watching out for her.

When we are weak, when we are weary, when we are hard pressed on every side, and we look to the Lord for his care, we may have no idea what he is doing for us. As we look back on it, we might be able to learn of some of the circumstances of his protective care. In the midst of the trial, all we do is look to the Lord and trust that he will be able to show himself to be the great and mighty God who watches over his 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.

What Is Man?

1/29/2019

Tuesdays are for the Old Testament
1/29/19

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 8”

The ascription o Psalm 8 makes a reference that Augustine finds related to wine-presses. Because the body of the Psalm says nothing about a wine press, Augustine allegorizes the reference to speak of the Church. As with a threshing floor, in the wine press the harvest is collected and the bad is removed from the good. Likewise, in the Church, all are collected together and sorted by God’s word working through the ministers (Augustine Psalms, loc. 319389). Augustine further compares the work of God’s Word to a pressing of grapes. Anyone may hear God’s Word but it is applied and used only by some, as it is processed and put to work (Augustine Psalms, loc. 319405). A third application is that of martyrdom, as those called by Christ’s name are trampled by the world. The fruitfulness remains, as if released as the juice of the grapes.

From this point, Augustine moves into the Psalm itself. In verse one, God’s name is wonderful in all the earth. His praise is made perfect (v. 2) from the mouths of infants, which Augustine takes to be a reference to those who have the most basic understanding of Christ (Augustine Psalms, loc. 319420). These would be Christians who simply depend on their Lord and His promises. In opposition to the mouths of infants, we have “Thine enemies” in verse two. Augustine identifies the enemies as those who accept and follow the teaching of the Gentiles, denying the true God. Faith in Christ is built on the unseen Gospel, which is not received by our logic and wisdom, but by God’s grace (Augustine Psalms, loc. 319435).

In contrast to our earthly challenges, in verse three, the Psalmist looks to the heavens and sees God’s work (Augustine Psalms, loc. 319443). Augustine allegorizes the work of God’s fingers to be His ministers and the Scripture. He then makes the step that God’s glory is above that of the Scriptures, which have lowered God’s glory to a level where we can deal with it (Augustine Psalms, loc. 319451). Counter to God’s glory, those who would use God’s Word inappropriately cannot do it for the good of Christ’s people. This is to the destruction of the unbelievers (Augustine Psalms, loc. 319459).

Verse four goes on to wonder at the noble status of man. The intensification of “the son of man” turns Augustine’s attention to Christ as the heavenly Son of Man (Augustine Psalms, loc. 319475). It is through Christ that we find the love of God manifest, where we see God has cared for us (Augustine Psalms, loc. 319480). Augustine continues to distinguish between the carnal man and the spiritual man, illustrating God’s Word working in those who are receptive.

Augustine applies Psalm 8:5 directly and immediately to Christ and his humiliation and exaltation (Augustine Psalms, loc. 319495). The humility is seen clearly in his being born in humble circumstances, as well as in Jesus’ death. His glorification is seen in the ascension, which placed Jesus above even the angels. All things are now subject to the Christ, as the author of Hebrews observes. At the same time, Christ’s exaltation is, in a sense, indiscriminate, since verse seven mentions not only angels, but also the various living creatures of the arth being subject to Christ. Augustine further illustrates the care of Jesus for all creation by citing his illustrations of sheep and cattle having a dignity of their own (Augustine Psalms, loc. 319511). This idea extends also through Psalm 8:8, where Augustine draws the focus back from the animals of the field to his allegorical understanding of the Church, now as the place where God’s creatures (people) have their care and work (Augustine Psalms, loc. 319527).

Jeremiah 1:4-19 - Lectionary for Epiphany 4C

1/28/2019

1/28/19
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 our Old Testament reading for this week we find the prophet Jeremiah receiving his call from God. God’s call to Jeremiah is not unlike the way he appoints Jesus to care for the people of Israel, or the way he appoints pastors to care for their congregations. Let’s unpack just a few of the concepts.

First, God calls Jeremiah to be his spokesman. Jeremiah recognizes that he is thoroughly unprepared for the task. He is young, he doesn’t think he is particularly articulate, he is not ready. Surely there must be other people who would fit the bill better. I recognize this (except for the “young” part) in myself on a daily basis. I don’t have the wisdom and knowledge I wish I did. I am not the most articulate, the most persuasive, the most patient, or the most other-centered person out there. Why would the Lord use me? God’s response to Jeremiah is that he is the one appointed for the task and he is to stick with it. Really? Really. When the Lord calls us to do something, he knows what he is doing. We can trust him and follow his call.

Second, what is Jeremiah called to do? He is to lead the people of Jerusalem even though they are being opposed by many nations and kings. That certainly seems like overwhelming odds, and they are not in Jeremiah’s favor. One professor once put to me the odds against a pastor. We try to change people’s lives and values, giving them hope of eternity in a world that is perishing, and we normally have about 20 minutes a week to do it. This seems pretty much impossible. Yet I will ask the question which is implicit in the passage from Jeremiah. What is impossible for God? We are often brought into difficult and even seemingly impossible situations so as to show God’s glory. We couldn’t win the battle. When all is said and done, it is God who wins the battle, through His sovereign grace.

Finally, where is Jeremiah’s strength? God will make him a fortified tower, a pillar of strength, someone who will be able to withstand all the strengths of the enemy. It is not Jeremiah who is strong. It is God who is strong. May the Lord so do in our midst, giving us words, letting us stand for the truth, and making us suitable for the task.

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.