Category: Old Testament - Wittenberg Door Campus Ministry

Psalm 119:81-88 - Lectionary for Pentecost 10C

8/13/2019

8/13/19
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 reading for this week reminds us that although God promises to protect his people from all harm and danger, he never promises that we will not be exposed to harmful or dangerous situations. I’m reminded of the anecdote about the Confederate general Thomas Jackson, who, when asked why he seemed so fearless on the battlefield, would say that, as a child of God, he was as safe in cannon fire as he was in his own bed at home. In our Psalm, God’s people are compared to wineskins that have been in a smoky place or those people who walk on a path with hidden pits dug on it.

Even though we walk in danger and distress, we can know that the Lord is the redeemer of the world. That means he is our redeemer as well. We may endure terrible stresses, such as being engulfed in choking fumes or falling into a trap. Yet God’s promises remain true. His words of comfort and promise are true. His redeeming love is present.

If we trust in ourselves, these situations will get the better of us. If we follow our hearts, our hearts will steer us astray. As we trust in God, though all of life should seem to be against us, we can have a faith and confidence. The Lord will never leave us or forsake us. In that last day, he will rescue us, cleanse us, heal us, and place us in his presence, where there is fullness of joy 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.

The Temporal Is Not Eternal

8/13/2019

Tuesdays are for the Old Testament
8/13/19

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 36”

Psalm 36:1 speaks of “the ungodly” or in some translations “transgression.” Augustine takes this to be a collective class. The ungodly, convinced they can get away with whatever they wish, engage in sin and crime (Augustine Psalms, loc. 321598). He distinguishes this from mere frailty, which would do right but fails. In verse two, it is patently an attempt to deceive God. They do not wish for God to tell them to depart from their sin (Augustine Psalms, loc. 321612). Verse three classifies the attitude as a purposeful misunderstanding, persistently pursued in secret, according to verse four. Augustine notes the proper use of secret places is to call out to God, not to plot against Him (Augustine Psalms, loc. 321627). In this regard, the person of Psalm 36 is the antithesis to the godly man in Psalm 1. He pursues evil. Citing numerous New Testament passages as well, Augustine rejects this ungodly attitude (Augustine Psalms, loc. 321641).

In contrast, in verse five, God’s mercy and truth are great and heavenly. God’s mercy and provision, according to Augustine, is “partly temporal and partly eternal” (Augustine Psalms, loc. 321648). Many of His gifts are available in our temporal lives. Some point us to heavenly gifts, received in eternity. This is the mercy which stretches to the heavens. It is declared by preachers, revealed in God’s Word. Augustine compares this work to the clouds bringing rain (Augustine Psalms, loc. 321655). Likewise, in verse 6, the mountains of God may be compared to preachers who capture the light of God. God’s judgment is like a deep place, an abyss in which something could easily be buried. Augustine takes the sinful attitudes of those who would attempt to deceive God to be so negative that they should be buried forever (Augustine Psalms, loc. 321676).

In Psalm 36:7, the mercy of God which saves man and beast is present. Yet, to Augustine, God’s mercy should be even more accessible to people than to beasts. Verse seven speaks first of man, then of beast, indicating primacy (Augustine Psalms, loc. 321690). The mercy of God’s house, in verse 8, is fulfilling, more than can even be spoken or considered. The idea is that of satiation, not merely sustenance (Augustine Psalms, loc. 321704). This is the joy of the Christian, who can sit in the flood of God’s mercy. Augustine reflects briefly on themetaphors of God’s mercy as a flood, inebriating, washing, and quenching thirst. Knowing God’s will becomes the blessing received by God’s people (Augustine Psalms, loc. 321732).

In Psalm 36:11 we pray that God’s opponents “the foot of pride” would not assault us. The call Augustine finds here is one to walk in humility, as God in Christ walked humbly (Augustine Psalms, loc. 321739). Those who walk in iniquity will fall (v. 12), because of their pride. Augustine sees this as a departure from God which will bring failure (Augustine Psalms, loc. 321760). The Psalm ends on the same negative note it had at the start. It is cautionary, that we should give heed to how we walk.

Jeremiah 23:16-29 - Lectionary for Pentecost 10C

8/12/2019

8/12/19
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.

I normally speak in more general terms on this blog. But today, drawing on Jeremiah 23:16-17, I’m going to identify a very specific problem which has come to my attention in a particular way in my culture. The beginning of our Old Testament passage warns against the teachers who say that everything is fine and that God would never judge anyone. Less than 48 hours before writing this post, a friend brought to my attention a news article about an alleged Christian bishop who is publicly saying that God’s love is so great that there will never be judgment against any sort of sin and that nobody will suffer from God’s wrath in the day of judgment, hell will forever be empty because God has decided everything is forgiven. The context of the news report was a gathering of people celebrating a lifestyle that denies the need for forgiveness, one that rejects family as created and instituted by God, one that denies the very created order. The “bishop” actively told people that their opinion was just as valid as God’s opinion.

This is not the Christian message. Jeremiah, along with all the rest of the Bible’s writers, point out, under the inspiration of the Holy Spirit, that God has warned us against exalting our own opinions above His Word. God is God and we are not. How are we to live? We are to live lives of repentance. We confess, a word which means to speak in agreement with an authority, realizing that we need forgiveness and restoration to God’s will. We recognize that He has shown us what the world is really like, what our relationship with God and with one another should look like, and where we have failed. And we realize that we have all failed. What do we need? We need forgiveness of our sin, not affirmation that sin is not sin. We need the Lord’s loving care, not an open door to His wrath.

The self-appointed prophets of Jeremiah’s time ran to tell God’s people messages which contradicted God’s Word. They are still running around doing the same thing. We have been warned. God calls us to heed His warning so that we will receive His forgiveness and life. The message has not changed.

Lord, protect your people from false teaching.

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

Psalm 33:12-22 - Lectionary for Pentecost 9C

8/6/2019

8/6/19
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 for this week, a reading from Psalm 33, speaks to the vanity of our earthly hopes. A great army, a warrior’s great strength, a mighty warhorse, all are vain hopes. We cannot find any ultimate protection in any of our militaristic bluster, in any fortifications that we could devise.

There’s a tragic misconception held by many in our society. Those who do not trust in the God described in the Bible find Him to be opposed to them. They fear. They read about how all our strength is a vain hope and they immediately suppose that the Lord intends to wipe them out, and that God’s people would be really happy to help with that task.

On the contrary, we look at the hope given in this Psalm. God says that we are weak and ineffectual, but that He is strong. Is He strong for our destruction? Only if we need that. For those who will trust in Him, He is strong to rescue us, to deliver us from our enemies, to feed us, shield us from danger, and keep us in his steadfast love.

Our strength will fail. Our love will be warped. Our consistency will come to an end. But God, the protector of all who trust Him, will never fail. Our Psalm calls us to this living 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.

The Strong and Stable Christ

8/6/2019

Tuesdays are for the Old Testament
8/6/19

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 35”

Psalm 35 is a Psalm of David, which Augustine finds significant for the fact that David, the type of Christ, is the one whose name means “Strong in hand” or “desirable,” This is the strong Lord who is able to make a difference in all he touches (Augustine Psalms, loc. 321343). The Psalm calls out to God for help against those who are hurtful (v. 1). Augustine questions the means God will use to rescue His people, and concludes that God, who has armed his people with God’s own armor (Ephesians 6:11ff) then uses His people to bring help and rescue (Augustine Psalms, loc. 321350). The attacks of enemies can come from any number of offenses, large and small (v. 3). Augustine considers that all the attacks we endure ultimately have only one purpose; they intend to destroy our soul (v. 4).At the same time he sees that when the Lord interferes with the plans of the evil, even with Peter’s plans to prevent Jesus from being killed, the Lord does it for the good of His people (Augustine Psalms, loc. 321371). Augustine compares our evil plans to going ahead of the Lord rather than following after him. Those who go ahead are driven as dust (v. 5).

Why do the wicked face a scattering as dust? Augustine, citing Psalm 35:7, says it is because they attempt to set a trap for Christ, as the Jews did in the arrest of Jesus (Augustine Psalms, loc. 321392). The betrayal of Christ worked good for the world, so Jesus allowed even this evil act. We do try to do good as Christ, but we realize the world is full of traps. Yet, as we read in verse 8, the ungodly catch themselves in their traps (Augustine Psalms, loc. 321399).

In contrast to the wicked, in verse 9, the soul of the Psalmist rejoices in God. Augustine is quick to remind us that God is the reward and delight of those who trust in Him (Augustine Psalms, loc. 321406). God is the one who tells people to ask Him for the things we need. In verse 10, our inmost being, our bones, rejoice in the Lord (Augustine Psalms, loc. 321426). At the center of this rejoicing Augustine says is the confidence that God is the redeemer. He spends some time reminding his reader in no uncertain terms about salvation bygrae through faith to all who believe and will confess him. Christ is described, again and again, as the strong one who can bind the enemy and rescue the poor and needy from every evil. This is the thrust of Psalm 35:10 (Augustine Psalms, loc. 321447).

Augustine asks, based on Psalm 35:11, what could have been said about Jesus by the false witnesses which would come as a surprise to him (Augustine Psalms, loc. 321454). Augustine takes the statement to be slightly allegorical. Jesus did not confront the false testimony in any way. In effect, he acted as though he didn’t hear or know about the accusations. As described in verse 12 he allowed them to pay his good back with evil. Rather than retaliate, Jesus conducted himself with humility and mourning (Augustine Psalms, loc. 321468). He ultimately laiddown his life, a final act of humility, to die for those whose sin deserved death. Augustine sees all this as possible only because Jesus hid himself in humility. Likewise, Augustine says Jesus fasted from his holiness and glory (v. 13), not even finding any repentant people at his death except the one repentant thief who died with him (Augustine Psalms, loc. 321488).This gives meaning to our prayer and Jesus’ prayer while alone, knowing that the Father sees and hears. Augustine also finds that verse 14 reinforces he fact that we are with Jesus in his humility, as with a neighbor.

The enemies of Jesus, in verse 15, rejoiced over his sorrow and pain (Augustine Psalms, loc. 321516). The derision and mocking were ways to dishonor Christ, even though He was the Head of all. Yet Augustine doesn’t consider this an unusual reaction. “Whenever men find a Christian, they are wont to insut, to persecute, to deride him, to call him dull, senseless, of no spirit, of no knowledge. Do what they will, Christ is in heaven . . . “ (Augustine Psalms, loc. 321531). Jesus’ people are routinely disrespected,but Jesus, by his victory, is immune to the vilification of his enemies. In the last day, He will pour out judgment on the earth, but he delays for the time being (v. 17), out of love, to rescue more who will believe on him. Until that time, God’s people confess Him and proclaim His name all around the world (Augustine Psalms, loc. 321538). Counter to this glorification, the unbelievers continue to revile the Lord (v. 20-21).

Verses 22 and following call on the Lord to bring his judgment soon, not to keep silence (Augustine Psalms, loc. 321559). Even as Christ suffers on our behalf we desire him to rescue us from suffering. Though we suffer martyrdom we still pray the Lord would avenge our death (Augustine Psalms, loc. 321573). In a certain sense our course is righteous (v. 24). We would not be able to defend ourselves in righteousness, but our Lord is able (v. 25). For this reason we call on the Lord for deliverance. He, the Head of the Church, is the righteous one who can bring all to rights.

Genesis 15:1-6 - Lectionary for Pentecost 9C

8/5/2019

8/5/19
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.

In Genesis 15 God came to Abram with a promise, an unbelievable promise. “Your reward will be great.” Abram, childless, equated a divine reward and divine favor with the most normal indicators of wealth and power, children. A childless man would not only have a lonely end to life, he would also not be able to pass on any wealth he received in such a way as to carry on his name and heritage. This was a matter of great importance to Abram. He responded that the only one he had to inherit his property was a man of Damascus, a servant in his household. Abram really didn’t see it as a matter of God’s favor that he could live and work all his life to enrich someone else’s family.

God responded to Abram with a promise he was completely unable to quantify. Look to the stars. Count them, if you are able. Your descendants will outnumber the stars. Particularly in a culture that doesn’t have a lot of light clutter, the visible stars are entirely countless. Go ahead, try to count the stars. You’ll give up pretty soon. They are more abundant than you can really imagine.

God’s promise exceeded even Abram’s imagination. The Lord of all is able to promise the impossible. Then he is able to deliver on his promises, though we don’t see that happen in this particular passage of the Bible. We read later that God blessed all nations through the offspring of Abram.

The greatest point of our reading from Genesis comes in verse six. Abram believed God. God considered that belief as righteousness for Abram. God’s gracious promises are received when His people believe they are true. God’s promises are effective in you when you realize they are promises made for you. The God of all promise has given His word. We do not grasp it by our works any more than Abram received the promise because he already had children. We grasp God’s promises by faith and find out later just how sure and certain the promises were.

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 100 - Lectionary for Pentecost 8C

7/30/2019

7/30/19
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.

I have a friend who, as a pastor and a professor, would often draw atriangle to represent God. The symbolism at first suggested an argument for the Trinity, and we can certainly do that. However, my friend would then put the letters “s, w, g” on his drawing, one at each point of the triangle. Psalm 100 identifies God in this way.

S - He is the sovereign God. He can do what He wants. In verse 3 we see he is the creator and owner of all. He exercises rule over his creation. He has the power to accomplish all he wants.

W - He is the wise God. He knew how to create everything. He is faithful. He does not act in a random or capricious manner. In this, He stands apart from all the other deities known in our world.

G - He is the good God. He is blessed by His people because he is good. There’s no evil in God.

Of course, there are many other attributes we could identify in God. If I were a systematic theologican I could probably list a lot of those characteristics off the top of my head. But those three - God as sovereign, wise, and good, will keep us in order for a long time. The three attributes are all necessary. With any missing, God is frightening and we have no reason to hope. But the sovereign, wise, and good God is the one we praise. He is truly the Lord 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.

Ecclesiastes 1:2, 12-14; 2:18-26 - Lectionary for Pentecost 8C

7/29/2019

7/29/19
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 Old Testament passage this week speaks to a frustration common to many of us. Ecclesiastes 2:18-21 sums it up. We work hard for gain and someone else will eventually receive those gains. We can’t know if the work we have done will endure in any positive way. So we ask what the point of labor is? Is it all worthless?

This struggle is central to many of the fears of those I speak with. It’s hard to provide for your family. Your income is already spent before payday, once you count taxes, rent, utilities, and other basic necessities. You don’t know who will waste your money and effort most effectively, but you are pretty sure you would rather keep what you gained and waste it yourself.

What conclusion does the author of Ecclesiastes reach? It is shrouded a bit. But in Ecclesiastes 2:24, along with other places, he concludes that the work of our life is a good thing, provided by God, and has a purpose to it. We learn to enjoy God and the things He gives us to do regardless of what will happen to some or all of the fruits of our labor. We find that the Lord has given us a role in caring for the world. This, in itself, is fulfilling. May the Lord grant us the same wisdom to 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.

Psalm 138 - Lectionary for Pentecost 7C

7/23/2019

7/23/19
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.

Modern Christians in the West seem to have three most pressing concerns. They are important, and should not be minimized. I would identify these three concerns as relevance, worship, and purpose. The third of them, purpose, is addressed in very simple terms in Psalm 138:8. Here the Psalmist affirms that “The Lord will fulfill his purpose for me” (ESV). This should be the confidence of every Christian. While we are agonizing over decisions, hoping for divine guidance, the Lord is actively directing us.

As I say this, I recognize that there are a few, maybe more than a few, teachers who somehow find God speaking to them supernaturally and frequently. The rest of us may wonder why we don’t hear God’s voice telling us whether to get on the elevator or take the stairs. Maybe we are inferior.

In fact, the Lord will fulfill His purpose. He will direct us in the way we should go. He is, after all, sustaining all His creation. We are always receiving God’s guidance, but most of us seldom realize it. The places we go, the people we meet, the calls we miss and the calls we answer, all have a purpose. Occasionally we might understand the purpose. Normally we are unaware of it. But the Lord is not unaware of any of it. He uses those encounters as part of our human context, as part of His gracious care for us and for others. No life is purposeless. To say it is actively denies the God who has ordered all things by His grace.

Lord, do Your will in your 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.

God's Created Order Draws Attention to Him

7/23/2019

Tuesdays are for the Old Testament
7/23/19

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 33”

Psalm 33:1 calls the righteous to rejoice in the Lord. Augustine emphasizes that it is not safe to rejoice in anyone else. The beautiful praise centers only on God (Augustine Psalms, loc. 321053). The image of a harp and singing in verses 2-3 point to the involvement of the whole person. Even our bodies participate in worship. The reason given in verses 4 and following, Augustine says, is that God works through His Word, “to make you that which of yourselves ye cannot be” (Augustine Psalms, loc. 321060). The works done in faith are God’s works, works of mercy and judgment, which also must be focused on God’s character.

Augustine finds that verses 6-9 speak to God’s creation and ordering of the world, which show His glory. This is sufficient to move His people to awe and wonder. In contrast to God’s order, when “the nations” (v. 10) make their plans, they always eventually fail, but God’s wisdom does not fail (Augustine Psalms, loc. 321075). This, in verse 12, marks God’s people as blessed. God is the one who looks upon his people to bless them. “He looketh mercifully upon all who live in the flesh, that He may be over them in ruling them” (Augustine Psalms, loc. 321083). Augustine also notes that in verse 15 God gives gifts and abilities individually as they are best for each person. The idea here is that God knows us intimately and uses us for his good purpose.

In verses 16 and following, a king, an army, or a horse, all very powerful resources, are not finally to be trusted. It is the protective gaze of the Lord which creates security. Augustine recognizes that God does this throug hHis Word, as He keeps his people alive in famine (v. 19). God works “to give them the nourishment of the Word, and of Everlasting Truth, which they lost while presuming on their own strength, and therefore have not even their own strength, from lack of righteousness” (Augustine Psalms, loc. 321097). For this reason, even in times of trouble and need, we wait on the Lord and trust in Him.

Genesis 18:17-33 - Lectionary for Pentecost 7C

7/22/2019

7/22/19
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 this week is found in Genesis 18:17-33, where Abraham repeatedly asks the Lord to show mercy on the people of Sodom and Gomorrah. Verses 20-21 tell us that the sins of the people have caused an outcry to the Lord. In contrast, in verse 19, Abraham is to be a blessing by operating in righteousness and justice. There is a definite element of obedience to God expected of Abraham and his descendants.

At issue, in verse 26, is justice. Will God do justice? Then again, we realize that Abraham is not asking for justice so much as for mercy. If God were to act in a just manner, He would destroy everyone who ever sinned. This would include every human being. Since sin brings death, God’s justice should logically lead to death.

By the end of the conversation, God has agreed that He will show mercy on the whole city if there are ten righteous people. They don’t have to be sinless, but there is some expectation of ribht behavior, obedience to God. If we consider this, it is a strikingly low threshold. Yet the city fails in the test.

There are probably two critical takeaways from this. First, God expects his people to live a righteous life. We do try to act in accord with God’s commands, which are for our good. Our second takeaway is that God is the merciful Lord. As we fail to live according to God’s command, we ask His forgiveness and mercy. He shows his love for His people by redeeming them from the curse of sin. This leads us to thanksgiving and 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.

Psalm 27 - Lectionary for Pentecost 6C

7/16/2019

7/16/19
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.

In Psalm 28:10 we read, “For my father and my mother have forsaken me, but the Lord will take me in” (ESV). In context, the Psalmist writes in a time when it was not at all unheard of for parents to abandon or otherwise reject children. Even in the relatively kind and charitable people of Israel, people were disowned, disinherited, and forsaken.

What is a Christian response to this situation? We understand hardship and that it is not only real but also often crippling. Being forsaken, rejected, or otherwise dealing with loss in our families and friends is a terrible problem. Yet it seems to become more common as time passes. The idea of family commitment for as long as we live no matter what has been replaced by various cheap substitutes based on our feelings. These are not trustworthy. But God is entirely trustworthy. Christ, the resurrected Lord, promises not to leave or forsake his people, but to be with them to the very end of the world. We have every reason to expect he will keep his promise.

Yet how does the Lord keep this promise? He does it primarily through His people, those who act as his hand outstretched in this world. He does it through us, as we are family to those who have no family, as we care for one another, as we love and serve our neighbor. The Lord does not forsake His people. He makes us a family.

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 Old Testament - Full of Confession and Forgiveness

7/16/2019

Tuesdays are for the Old Testament
7/16/19

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 32”

Commenting on the subtitle of Psalm 32, “for understanding,” Augustine encapsulates understanding by saying “that not by the merits of works, but by the grace of God, man is delivered, confessing his sins” (Augustine Psalms, loc. 321018). The blessing given in verses 1-2 is that of forgiveness. The knowledge of our guilt and of God’s forgiveness should prevent boasting. Augustine then notes the Psalmist’s realization that failure to confess sins before God caused exhaustion and despair. “I was made miserably by knowing my misery, being pricked with an evil conscience” (Augustine Psalms, loc. 321026). However, in verse 5, confession leads to forgiveness. Those forgiven, in turn, are considered holy in verse six. They find refuge not in themselves but in God. God’s confirmation of his care comes in verse 8, where He speaks of the understanding he gives particularly to those who trust him. The one who approaches God, rather than fleeing from Him, receives comfort as opposed to scourging. For this reason, in verse 11, we are called to be glad in the Lord (Augustine Psalms, loc. 321046).

Genesis 18:1-14 - Lectionary for Pentecost 6C

7/15/2019

7/15/19
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 Old Testament reading from Genesis 18 contains a very telling observation. In verse 12, hearing that she was to have a child in her old age, Sarah laughed to herself. She knew that old ladies don’t bear children, especially after not having children during the many years of her married life. Sarah didn’t think it possible that she would have the blessing of a child. It was not something humanly possible. It was really laughable.

What does God do with Sarah’s unbelief? Her natural understanding of natural processes said it was not possible that she would have a child. It would be as unexpected as if I were to get into my truck and fly home with the invisibility cloaking turned on. It’s one of those things which simply can’t happen. God understands when our unbelief is really disbelief because his actions would have to be miraculous. He does not chasten Sarah for her disbelief. He simply tells her that she will, in fact, see the miraculous happen and she will know that it is just as miraculous as she thought it would be.

We are reminded in this passage that the true God of the Bible is able to do the impossible. It is not a problem for the creator and sustainer of this world to make things happen. He is the Lord of life. He is able to bring life.

We ask ourselves, then, what is the Lord of life doing in our generation? How is he bringing forgiveness and life to us, our community, our nation, and our world? How does he provide for the needs of his people? How is He working in this world as we await his coming in final judgment? He is the Lord of all, able to work in each according to 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 41 - Lectionary for Pentecost 5C

7/9/2019

7/9/19
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.

Psalm 41 speaks of the blessedness of those who care for the poor and needy. Advocacy and care for those who cannot help or protect themselves is essential to a biblical faith. The people of God should rightly be recognized by their care for the poor. I recently received another fundraising letter from a Christian mission school which provides a distinctively Christian education, as well as food, clothing, and lodging as needed for people in a poverty-stricken subculture in one part of this country. It strikes me that I never receive letters asking me to support institutions that are of a secular nature and wish to provide nongovernmental care for the poor. They all seem to have at least some ties to governmental programs, apparently assuming that the government is the mediator of what is good for society. The Christian community, on the other hand, normally assumes that government is not the answer, but that God’s people working together can provide an answer.

The Psalm later makes comments which the Christian will recognize as fulfilled in the person of Judas, betraying Jesus to arrest and death. here we see a microcosm of God’s plan. Jesus, the strong and mighty God, becomes man and places himself in the relatively helpless role of a human. He takes on that which he is going to redeem. He, in the role of someone who is poor and needy, is betrayed to death by Judas, who there stands in for all of sinful humanity. Rather than loving and serving his neighbor, Judas acts in his own selfish interest, bringing death upon Jesus. Little does Judas understand, Jesus’ death is meant to be applied to him by grace through faith.

In Christ, we who were needy, poor, and dead in sin have been given what we need through the riches of God’s love. In turn, we do the same for 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.

Redemption as the Cure for Earthly Trouble

7/9/2019

Tuesdays are for the Old Testament
7/9/19

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 31”

Augustine notes that Psalm 31 takes a close look at the trouble of God’s persecuted people (Augustine Psalms, loc. 320937). Though the Psalmist trusts in God, as in verse 1, it is clear that there are opponents and a need for rescue. For this reason, in verse 2, David calls out to God for immediate rescue. The urgency is clear to Augustine, especially with the repeated cries for help.

By verse 5, the confession is that God has brought redemption. Our confidence is rightly placed in Him, even though the enemies have attempted to entrap God’s people. The idols, which Augustine sees as “the false happiness of the world” are useless (v. 6). God alone is reliable (Augustine Psalms, loc. 320959). In fact, He has shown his mercy in the past and rescued his people (vv. 7-8). This is the liberty of the Christian. The works of evil cannot take God’s people prisoner for long. They are free.

In Psalm 31:9, David is still calling out to God for rescue. Augustine asserts that the Psalmist is “no more alarmed for death, but for torments and tortures” (Augustine Psalms, loc. 320966). The person in distress spends his time dealing with pain and grief, which is consuming. It seems by verse 10 that death would be preferable to the torment of evil. Verse 11 emphasizes the pain of reproach, not only before enemies, but even neighbors and friends (Augustine Psalms, loc. 320974). It is interesting that here Augustine has made no comment to tie this to the betrayal and arrest of Jesus. The rejection expressed in verses 10-13 certainly seem to fit the Christ.

In verse 14, David again asserts his trust in God. All his future belongs to God’s mercy (v. 15). This is why, in verse 16, he pleads that God’s mercy would save him. It is the wicked, in verse 17, who should be ashamed, receiving what they have poured out on God’s people. Where they once made statements none could anser, may they be unable to answer.

In verse 19 the focus changes once again to the “sweetness” of the Lord. Even those corrected by God are greatly loved by Him (Augustine Psalms, loc. 320996). Yet Augustine is aware that we should not use this as cause for a compacent attitude. The ungodly will be ashamed. Better to be protected in God’s tabernacle (v. 20). His mercy is great. Therefore, the person who trusts in God must remain in his trust, courageously, knowing the Lord will repay.

Leviticus 18:1–5; 19:9–18 - Lectionary for Pentecost 5C

7/8/2019

7/8/19
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.

I live in a culture where individuality is often considered the single most important goal. We have been called a society of radical individualists. “Take care of number 1” and “Love yourself first” are common mantras. Yet we are conflicted about this. Millions of people follow the same sports teams, are dedicated to the same types of entertainment, listen to the same music, and hang out with people who dress much as they themselves do. In our individualism we also try to be just like those we admire.

In Leviticus 18, God tells the people of Israel that they are not to be like the Egyptians, whom they have just left, nor like the Canaanites, where they are going. They are instead to be a people set apart for God as He has revealed himself. To make this a little easier, God gives them some certain rules which will make them different, rules which, as we read them carefully, mostly have to do with caring for the poor. Rather than leaving the poor and needy to founder, Israel was to leave something behind so that the industrious poor could take care of themselves. Israel was also to treat employees with integrity and value honesty. I note again that this is different from the larger cultures. We who have lived in the remains of Western Civilization usually value honesty, integrity, and charity. We rarely remember that these are values which, when introduced, were radically different from the values of the cultures where Judaism and later Christianity arose. These are distinctives of a biblical faith.

What are the implications in our current Western society? First, Christians can recognize that these distinctives were note practiced merely to be different, but to work for the good of the community. We can also find ways to care for our society, even while we recognize that some of those ways are already a part of the larger society. Some of the Christian distinctives we have, and certainly the reasoning behind them, will be different. Those will stand out in an increasingly post-Christian environment. As we read in Galatians 6:23, there are no laws against doing good and being kind and gentle with others.

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

Psalm 66:1-7 - Lectionary for Pentecost 4C

7/2/2019

7/2/19
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.

Psalm 66 calls for all the earth to shout out to the Lord God. This includes those who have believed and trusted Him and those who have not. It’s one thing to say that God is to be praised and exalted among those who trust Him. It’s another thing altogether to say that He should receive praise and honor from all, even those who don’t trust Him. But that’s exactly what we see in Psalm 77, especially in verses 3-4.

We notice there is an element of fear involved in this. I recently looked at a chart which an aquaintance of mine is developing, speaking of the challenges presented by different people and the way the Gospel of Christ can address all. It’s a good and interested chart, but I’m pointing out to the developer that it addresses all problems in terms of falsely secure Christians. I hope he will nuance it to deal with those who would be identified in Psalm 66:3 as God’s enemies. With no background in Christ, we may well be looking at an entirely different set of reactions to difficult circumstances. This is especially because of the fear inherent in approaching someone we think may just be Lord of all but whom we have ignored and despised.

What happens to those who come cringing to God in this Psalm? We really aren’t told specifically. The Psalm moves on to say “All the earth worships you” (v. 4a, ESV). Apparently those enemies of God are included in “all the earth.” When we have come before the Lord, even in fear and dread, we are confronted with God’s glory. We see the things He has done. We realize that He is the one who rescues His people even when no human means could possibly do so.

Something this Psalm does, as does much of Scripture, is to point us to definitive actions God has done at specific times and places. The Scripture points us to the historical reality of God’s work. It is not nearly so concerned with our feelings or emotions. It is rooted in historical fact. The real God has worked in real places, at real times, doing real things. If we want to find personal hope, we should look at those real patterns of activity and ask ourselves if we have reason to think God has changed in any of His character or attitudes. The answer is that He has never changed and He never will. This brings hope and joy. It will result in feelings and emotions, driven by facts. Look to the Lord’s activity, then rejoice 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.

God's Rescue - through Resurrection

7/2/2019

Tuesdays are for the Old Testament
7/2/19

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 30”

Psalm 30 exhibits great joy, which Augustine speaks of as “the joy of the Resurrection and the change, the renewing of the body to an immortal state, and not only of the Lord, but also of the whole Church “ (Augustine Psalms, loc. 320898). For this reason, as verse one speaks of being “taken up,” the Lord, though attacked, was not defeated by his enemies. As he cried out to the Father in his weakness, the answer is a resurrection to immortality, rescue from the pit of the underworld (v. 3). This, in verse four, calls all the saints to sing to the Lord (Augustine Psalms, loc. 320905). The weeping of death is replaced by the rejoicing of resurrection, as Augustine sees in verse five.

In Psalm 30:6, Augustine notes that we, in our abundance, think we may have escaped suffering (Augustine Psalms, loc. 320913). God piles blessings upon us. However, in verse seven, we are very likely to realize those blessings are not ours, but God’s. He can turn them away from us. Therefore, in verse eight, we cry out to God, even as Christ cried out from the cross (Augustine Psalms, loc. 320920). Augustine summarizes the cry of Christ, asking what the purpose of his death could be. Then, in verse 10, the Lord hears and has mercy, guarding His Son from corruption (Augustine Psalms, loc. 320927). This turns the mourning of the Christ into joy, and likewise that of the Church. We know that Christ, the firstborn of the dead, lives forever. This clothes us with gladness.

Isaiah 66:10-14 - Lectionary for Pentecost 4C

7/1/2019

7/1/19
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.

Our Old Testament passage from Isaiah 66 describes Jerusalem as a mother and God’s people as infants who receive all they need from that mother. Jerusalem as the city of God is the place where the Lord distributes His care. Here is is abundant nourishment, delight, peace, comfort and rejoicing. While the Lord provides for His people He is also indignant with His enemies (v. 14). This protective quality of God is one that our culture seems to find challenging. After all, isn’t God the God of love, comfort, and forgiveness?

What we have trouble with is the fact that God acts like a protective parent. This means that those who pose a threat to the well being of his children will be discouraged in some way. Are there people trying to harm my children? I will try to put a stop to it. Are there illnesses which could kill my children? I will try to protect them. Are there patterns of thinking or actions that will create hardship and bring ruin upon my family? I will oppose them. God is very much the same way.

By His very act of providing for the needs of His children, He rejects what is harmful. He opposes those who would destroy what He has built. He shows mercy on His people and He opposes His enemies. They are also enemies of His children.

The Christian can give thanks to God for such care. He actually cares enough for His people that He treats them in a special way. They are fed, clothed, sheltered, and comforted. This is the great promise for all who trust in God through 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 Mighty King Blesses His People

6/25/2019

Tuesdays are for the Old Testament
6/25/19

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 29”

Augustine takes Psalm 29 to be the voice “of the Mediator Himself, strong of hand, of the perfection of the Church in this world, where she wars in time against the devil” (Augustine Psalms, loc. 320857). The text Augustine has takes verse 1 possibly more literally, to speak of “the young of rams,” certainly a sign of strength. Verses 1-2 point clearly to God’s glory. Verse three, with the concept of the Lord’s voice, points Augustine to the idea of Jesus, the Word of God, His voice as a voice of power. He breaks the glory of the world, signified by cedars, through His word which works repentance (Augustine Psalms, loc. 320872). Either the nations will be broken by repentance or they will be broken down in their lack of repentance. This is the work he does with his flaming judgment in verses 7-8 (Augustine Psalms, loc. 320880). Augustine sees God’s Word as accomplishing all things, even in the wilderness, the woods, and the great waters. He shows himself as the king who blesses his people in all their need (Augustine Psalms, loc. 320895).

Psalm 16 - Lectionary for Pentecost 3C

6/25/2019

6/25/19
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.

Our world is full of frustration. A few years ago, there was a common statement on clothing and accessories. “Life’s a b - - - , and then you die.” I haven’t seen so much of the merchandise lately, but the attitude is still rampant. It’s a shame, because it is an entirely hopeless attitude. Psalm 16:4a captures the concept well. “The sorrows of those who run after another god shall multiply” (ESV). We expend our lives running vainly after some other god. It may be wealth, fame, health, youth, security, or the all-time favorite, ove. For that matter, it might be justice, “The God,” peace, or any number of lofty goals. Even though the goals may well be good things, as all those I listed are, we will only wear ourselves out in sorrow as we pursue them. We cannot truly capture them. They are false gods.

In distinction to those running after the false gods, the Psalmist says, “their drink offerings of blood I will not pour out or take their names on my lips” (Ps. 16:4b-c, ESV). The pursuits which the godly engage in is not fruitless. We don’t do things in the name of the false gods, such as justice, love, security, or even “World Peace.” Rather, in verse five, we live in the world with the Lord as our reward. As we do so, we may fid some of those things the sorrowful are running after. Maybe we will, maybe we won’t. But we will find the Lord and His good and wise blessing. These are not frustrating. They are not in vain. Would we like to avoid the life of vanity and disappointment? We can live 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.

1 Kings 19:9b-21 - Lectionary for Pentecost 3C

6/24/2019

6/24/19
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.

Our Old Testament passage for this week is a popular one to misinterpret. Maybe you have heard this before. In 1 Kings 19 Elijah was struggling with hopelessness. He thought his ministry was a failure. God met him with mighty shows of power, but Elijah couldn’t find God there. It was only in the still, small voice of God that He could be found. So we listen for the whisper of God in our hearts which shows us that He still loves us, even after we have given up. Have you heard that one? I have, many times.

So what’s the passage really about? We get the point when we read all the way to the end. God is not finished with His servant, Elijah. He has not abandoned His people. But he is not going to show Himself in the remarkable displays of power. Instead, He is going to use Hazael, a wicked pagan king to bring judgment upon the evildoers in Israel. He will use Jehu, a wicked Israelite king to bring judgment on those who are missed by Hazael. He will finally use Elisha, a godly prophet to be promoted by Elijah to bring further judgment. Further, God has preserved a large number of his people, who have been living quietly for Him.

Is there a good application of the passage? We don’t find it in a still small voice whispering to us. But we probably can find it as we realize that God quietly preserves a people for His name. though His work is sometimes very quiet and humble, in Word and Sacrament, virtually unnoticed by our world, He is the one who judges sin and works righteousness. He is also the one who is able to use even evil people and bad circumstances for the good and protection of His world. This is a mighty God. We can know that He is at work even when it isn’t obvious.

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 3 - Lectionary for Pentecost 2C

6/18/2019

6/18/19
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.

Psalm 3 speaks to the comfort of the Lord which His people find when surrounded by enemies. Verse 2 gets right to the heart of the issue, when the enemies of God’s people, in effect, are rejecting God. “There is no salvation for him in God!” (ESV). The true and living God is the only one to have proven himself by overcoming death through a resurrection well attested by eyewitnesses. When people insist he is irrelevant or even doesn’t exist, they do so at their own peril. He who shows himself to be greater than death and claims to be the all-powerful creator and sustainer of all is certainly able to defend his honor. And he promises to do exactly that in the last day.

When the opponents in this Psalm claimed God was unable to help, what did the Psalmist do? Trusting in God, he could lie down and sleep, then wake again. There is security in God.

Why are we so afraid? Why do we experience so much turmoil, so little confidence, such a lack of hope? Perhaps it is because we, like the foes of the Psalmist, don’t really think God is the almighty. So we take heart today. God has not changed in his ability to watch over his people. There is no need to fear. We can lie down and sleep, knowing that the Lord who never slumbers is our protector.

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 as the Strength of the Weak and the Strong

6/18/2019

Tuesdays are for the Old Testament
6/18/19

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 28”

Psalm 28 calls out to God, with David asking the Lord not to treat him like the wicked. Augustine finds this as “the Voice of the Mediator Himself, strong of hand in the conflict of the Passion” (Augustine Psalms, loc. 320828). He notes that the statements about penalties upon the wicked are phrased not as wishes but as predictions. The speaker is separate from the wicked, drawing on the strength of the Word of God. In verses 1-3 he is the one who prays and calls out faithfully, but in verse four the evildoers are to receive a reward in accord with their deeds (Augustine Psalms, loc. 320835).

Augustine sees verse five as the explanation for the actions of the wicked. He puts a very good construction on it by assuming the rason they do not observe God’s works is that they don’t understand (Augustine Psalms, loc. 320842). On the contrary, it is the Lord who helps and protects his people (verse 7). He is the strength of those who “thought not themselves strong in themselves: for the Lord is the strength of His people, struggling in this life’s difficulties with the devil” (Augustine Psalms, loc. 320849). Thus the call for salvation and blessing, in this life and for eternity.