Category: Old Testament - Wittenberg Door Campus Ministry

The Shepherd Cares for the Sheep

5/14/2019

Tuesdays are for the Old Testament
5/14/19

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 23”

As Augustine sees it, Psalm 23 is the Church speaking to Christ. In verse 1, he feeds his people what they need. In verse 2, the Church is in “a place of fresh pasture, leading me to faith, there hath He placed me to be nourished” (Augustine Psalms, loc. 320620). The water, as interpreted by Augustine, is baptism, which he sees as a refreshment. In verse 3, Christ has led his people “in the narrow ways, wherein few walk, of His righteousness’, not for any merit’s sake, but for His Name’s sake” (Augustine Psalms, loc. 320627). Even in the time of death, which is evident throughout our earthly life, the Christian walks with God, receiving comforting discipline. Augustine sees a contrast between verses 4 and 5. In verse 4 the Christian is beginning life under the discipline of Christ, but in verse 5, the staff, a symbol of authority but not normally discipline is present and the Christian is seated at the table, with meat, anointing, and wine (Augustine Psalms, loc. 320634). In conclusion, we see God’s mercy in all our days, which will last forever.

Psalm 23 - Lectionary for Easter 4C

5/7/2019

5/7/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

If you have read my blog for long, you may have noticed that I often comment on Psalm 23. That’s one of the strong points of using a lectionary. Especially with the Psalms, we revisit passages and reflect on their interactions with the other selected readings and with the time of the church year. Maybe over time we can get away from the high altitude flyover and look more closely at details.

So we turn to a detail. Augustine of Hippo gave me the idea to look at a transition between verses four and five. The center of the idea is the comfort from the Lord’s rod and staff. Before, we get an idea of rescue from evil. After, we have the vision of comfortable safety. In the middle there’s a rod, which is a weapon, and a staff, which is an instrument for guidance and support.

The picture given in this Psalm is that of a Lord who forcefully fights off the enemies of his people. He brings us through a place of death, and he fights death off for us. He is quite forceful. He can use his rod to stop enemies, beat them back, or even kill them. Whatever is needed to protect his people, that is what he does. With that work complete, as we are present in his realm, he uses a staff. He guides us in his ways. There’s no threat, though there is correction. Here, guided by thestaff of God, we find all thegood things he has for us - protection, food, drink, healing - all the good we will ever need.

The same Lord fights off the enemies and feeds his people. The difference is in whether those people believe he is there to promote their good. He calls all people to trust him. That’s the difference between being one he guards and one he opposes. We are welcome to his banquet. Why not come?

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

A Prophetic Death

5/7/2019

Tuesdays are for the Old Testament
5/7/19

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 22”

Augustine immediately identifies Psalm 22 as one “spoken in the person of The Crucified. For from the head of this Psalm are the words which He cried out, whilest hanging on the Cross” (Augustine Psalms, loc. 320529). The cry expressing forsakenness is because here Christ is bearing “the old man” who is far separated from God (Augustine Psalms, loc. 320535). For this reason, in verse 2, Augustine observes the cry to God is not heard, in the day or night. Augustine notes that this should serve as an encouragement to cry out to God all the more, as He hears when we depend on Him (Augustine Psalms, loc. 320541). It is the one who calls on him earnestly, as the “praise of Israel” (v. 3), who is heard, the one who hopes in God as did the patriarchs (v. 4). They were saved due to their hope in God.

On the contrary, in verse 6, Jesus called on the Father at his death, when he was not even accepted by people. His humility brought scorn upon him (Augustine Psalms, loc. 320548). The laughing (v. 7) and derision (v. 8) were directly applied to Jesus, born of a woman, also, as Augustine recognizes, born from the Jews, who were covered in drakness (Augustine Psalms, loc. 320554). He was strengthened by God according to all the means given in Israel (v. 10) and depended on the Father in his earthly life (Augustine Psalms, loc. 320561). However, in his arrest, trial, and execution Jesus was surrounded by opponents (v. 12). Their mouths were opened against Christ. Augustine recognizes that Jesus’ accusers were not speaking the Scripture but their own desire, which was for His destruction (Augustine Psalms, loc. 320567). As a result, in verse 14, He was “poured out like water.” Augustine compares this to melting wax. His strength was dried up (v. 15). Augustine notes this is “not as hay, but a potsherd, which is made stronger by fire” (Augustine Psalms, loc. 320573). When Jesus could speak, his words were solid, but he was prevented from some speech (Augustine Psalms, loc. 320573). Yet in the last day, He was surrounded by “dogs” (v. 16) who would attack Him. As He was stretched on the cross (v. 17) his bones were visible. His captors took His clothing (v. 18) and still the Lord did not bring help (v. 19) (Augustine Psalms, loc. 320580). The plea, then, is that God woudl rescue His Son, in soul and body. Augustine again notes the importance ofthe body of Christ in His state of humility (Augustine Psalms, loc. 320586).

In the end, the Lord, once rescued, will declare God’s praise to all (v. 22). The Psalm then calls all Israel, all who fear the Lord, to sing praise to God, who, in verse 24, has not despised the poor one (Augustine Psalms, loc. 320593). This is the pure praise of God, that He is the one who cares for the poor and humble, just as He does for the crucified Christ. He gives abundance even to the poor (v. 26) (Augustine Psalms, loc. 320599). In this way God calls all the world to turn to Him (v. 27). God’s kingdom is the sufficiency of the people (v. 28), both poor and rich (v. 29). This, Augustine says, drives people to live in Him (v. 31). They are born in Hm by faith (Augustine Psalms, loc. 320618).

Psalm 30 - Lectionary for Easter 3C

4/30/2019

4/30/19
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.

Psalm 30 is full of contrasts. Our foes attack and we look to God for help. We are doomed to death and God brings life. God may be angry, but his favor lasts all our life. There’s weeping and there’s joy. In verses six and seven, we look at our prosperity and security. This is a good thing. It brings security. And this is where we find the surprising contrast of the passage. We would expect an opposite to our prosperity to be our fall. What is it really? In verse seven it is God’s favor.

Can we rely on riches? Possibly so, to some extent, for a little while. I have known some wealthy people, some who are, in fact, very wealthy. They have a security that many people lack. But compare that to the security of God’s favor! No matter how much confidence we could have in our riches, God’s power is greater. He is the one who makes our mountain strong.

I normally think of a mountain as a solid and enduring object. Countless tons of rock and soil, piled up, able to block winds, difficult to scale, virtually immovable. It will stand longer than we can. But before God, it is easily moved. Before the eternal one, it is momentary and ephemeral. Yet the Psalmist syas of God, “You made my mountain stand strong.”

We see here God’s majestic love, which condescends to care for our resources. He takes what we thought was secure and lasting, sees that it is feeble, and makes it right. Can we trust the Lord? Yes, he knows our frailty. He redeems it for the good of His kingdom, which lasts forever. For this we bring Him all glory, honor, thanks, 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.

Christ Accomplishes His Desire through Redemption

4/30/2019

Tuesdays are for the Old Testament
4/30/19

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 21”

Augustine introduces this as a Psalm “of Christ” (Augustine Psalms, loc. 320487). He views the “strength” in verse one to be the Christ, in whom the king would rejoice. His desire, that is, the Christ’s desire, was accomplished (v. 2), in that he ate the Passover, laid down his life, and took it up again (Augustine Psalms, loc. 320494). In verse three he is corwned with blessings, including his disciples. Verse four speaks of the eternity of the risen Christ. Verse five speaks of his glory, held at the Father’s right hand in heaven (Augustine Psalms, loc. 320500). Augustine continues to comment on each verse’s application to Christ as the king. He is blessed in God’s presence (v. 6), humble and trusting in the Father (v. 7), even during the time of his crucifixion and resurrection (Augustine Psalms, loc. 320506). When Christ comes in judgment, described in verse eight, Augustine points to the punishment of his enemies, who he says will burn with “the consciousness of their ungodliness” until they are devoured by eternal fire (Augustine Psalms, loc. 320512). Augustine points out that verses 10-12 also speak of the Lord’s judgment. He will separate his enemies and their offspring from his blessings, because they all planned evil against him, an evil Augustine sees as the plan to have him put to death (Augustine Psalms, loc. 320519).

In the end, with all his honor, the Lord and King whom Augustine recognizes as Jesus, is exalted as he has shown himself to be the great and powerful Lord (Augustine Psalms, loc. 320525).

Psalm 148 - Lectionary for Easter 2C

4/23/2019

4/23/19
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.

Psalm 148 calls all the created order to praise the Lord, something which could startle us if we paid enough attention to it. After all, we normally think of praise as something that sentient beings do. Is the Psalmist here saying that the sun, moon, stars, and sky are thinking beings, as some of the folk religions would claim? No, the Bible rejects those ideas in no uncertain terms. What the Psalm is doing, however, is to observe that all creation has its role and that it all brings praise to God. The more we explore nature, the more we realize that its complexity is so great it really couldn’t have happened bit by bit, even given any amount of time.

All nature sings praise to God, and, as the Psalm continues, so do all those who dwell on the earth. The Lord is the one who is worthy of praise, particularly as, in verse 14, he has “raised up a horn for his people (ESV). This is the God who created and sustains everything and who, when trouble has come upon the world, rescues it. This, the great message of the season of EAster, is the word of salvation. Nothing can separate God’s people from His love. He who created it all is able to redeem it as well.

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.

Want Glad?

4/23/2019

Tuesdays are for the Old Testament
4/23/19

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 20”

In his comments on Psalm 20, Augustine jumps in immediately to assert that “the prophet speaks of Christ, under the form of wishing, foretelling things to come” (Augustine Psalms, loc. 320457). He notes that the plea is to the Lord, that God would hear the prayers of His people. Augustine illustrates this by showing how the individual verses of the Psalm have parallels in other parts of Scripture, with recurring themes which show that we beg God for help in every setting. In verse four particularly, the Psalmist asks the Lord to give to his people what they need and desire, not according to the desires of the persecutors or opponents (Augustine Psalms, loc. 320464). The result, in verse five, is that God’s people will be glad. Augustine is clear that the culmination of the Lord’s meeting his people’s needs (v. 6) is the hope of the resurrection. Jesus, the risen Lord, hears “not from earth only . . . but from heaven also” (Augustine Psalms, loc. 320470). The security of the Christian, then, is not only earthly but also heavenly. Verse eight shows the distinction between the Lord’s people and those who would oppose them. The opponents, Augustine explains, were “bound by the lust of temporal things, fearing to spare the Lord, lest they should lose their place by ‘the Romans’ and rushing violently on the stone of offence and rock of stumbling, theyf ell from the heavenly hope” (Augustine Psalms, loc. 320482). Those who are in Christ have hope, but those who are not have departed from hope. Verse 10, says Augustine, also speaks of Christ, asking the Lord to save the king, who Augustine says to be the Christ, the one in whom we can truly hope (Augustine Psalms, loc. 320488).

Psalm 16 - Lectionary for Easter Day, Series C

4/16/2019

4/16/19
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 16, verses 7-9, we read of the Psalmist’s response to the Lord. He blesses the Lord, he has set the Lord before him. The Psalmist makes a conscious effort to give honor to God, to remember the Lord’s actions and character. This should be the attitude of every Christian. We who claim that God has redeemed us in the person and work of Jesus should make every effort to be not only aware of, but also thankful for, God’s character, revealed in His Word.

A recent study indicated that confessional Lutherans, particularly pastors, tend to be very good with their systematic theology, with commenting on church polity, and make observations about the way the Christian faith is articulated. However, they are relatively weaker in actual use of the Bible. Passages which speak to the concerns they can articulate in their theology don’t readily come to mind. Some will say that the Bible doesn’t speak to all the issues of our time and culture, though it does. It’s a matter of looking adequately at the category of thought and identifying how the Scripture views a current issue.

Like the Psalmist, we need to recall what the Lord has said. Are we confronted by unbelief? Is it a matter of selfishness? Maybe we or others we know are trying to deal with our identity, or with loss, disappointment, pain, or fear of the future. If we think about it, nearly every problem in our society fits into one or more of those seven categories. If not, there are many others we can find in the Scripture. And as we understand what the Lord has said about His character and ours, and how we would deal with the troubles in our world, we will be better equipped to rejoice and take confidence in the identity we have in Christ. Then our heart is able to instruct us. Then we can look to him in hope, day or night.

May Christians everywhere be aware of the riches found in God’s Word!

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

Let the Tool of God's Word Do the Work

4/16/2019

Tuesdays are for the Old Testament
4/16/19

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 19”

Augustine plunges directly into his comments on Psalm 19, pointing out that it is not the message from Jesus but a message about him (Augustine Psalms, loc. 320390). He finds the evangelists as the heavenly voices proclaiming God’s glory in Christ, and the testimony of earthly voices sayingthat God’s power takes away fear. The word spoken in verse two is likewise God’s word of peace (Augustine Psalms, loc. 320397). Likewise, in verses 3-4 God’s Word has gone out to all nations and in all languages.

At the end of verse four, Augustine finds a metaphor of Christ first preparing for battle against evil, then coming as a groom to a bride, a uniting of natures as we see in the Incarnation, when the divine and human natures are united (Augustine Psalms, loc. 320403). The true God was able to command all heaven and earth.

Verse seven shifts the perspective yet again. Augustine sees God’s Law as that which converts people, and which is all embodied in Christ. He is the law, the testimonies, etc (Augustine Psalms, loc. 320412). Augustine emphasizes that the reception of Christ is a matter of rejoicing, not of slavish obedience, but of receiving light and love (Augustine Psalms, loc. 320418). This joy exists, at least in part, because Jesus did what He taught, then urged his followers to imitate Him. In verse ten, God’s judgments, which are good, are also precious. They are a great reward to be pursued (Augustine Psalms, loc. 320424). The reward is, moreover, intrinsic, gained by following after God’s promises, rather than as a result of successful pursuit.

Verse 12 turns to a conclusion. Understanding of sins will close our eyes in darkness. They are not to be pursued (Augustine Psalms, loc. 320436). Therefore, the Psalmist asks the Lord for preservation from sins. It is the secret sin, concealed within, that leads to a fall, which Augustine ties to our pride that would preserve the secret (Augustine Psalms, loc. 320447). Therefore, we pray that our words and meditations would be pleasing in God’s sight.

Isaiah 65:17-25 - Lectionary for Easter Day, Series C

4/15/2019

4/15/19
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.

When I was a young Christian and spent quite a bit of time with my high school friends, some would speak of their hopes for a heavenly home, mixed with their fears about the nature of tha Is it disembodied Maybe I want to reach a heavenly rest but I will miss all these things - good things - that I enjoy here. I was talking once with a Christian singer/songwriter on a concert tour. Before the concert, he said he enjoyed deer hunting. He was looking forward to an eternity where he could shoot a deer, it would fall down, get up, congratulate him on a good shot, and be completely unharmed.

These ideas about eternity are entertaining. But they are contradicted, in part, by Isaiah 65:17-18, In verse 17 we are told that in the new heavens and new earth we won’t remember “the former things.” Do you enjoy fishing, hunting, gardening, making cheese, or playing the trombone in this life? That’s perfectly fine. Eternity will be a place of delight. But “the former things shall not be remembered or come to mind” (v. 17, ESV). We can expect the Lord to give us joys and delights that we don’t have now. Yet we will not miss anything. We will be glad in what the Lord gives us. It will be better than we can imagine.

That’s just the point of the Christian life, isn’t it? We are made new in Jesus. We don’t cling to the old. And as we look to God’s recreation of all, we can’t imagine what it will be like, but we know it will be good.

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

Psalm 118:19-29 - Lectionary for Sunday of the Passion, Series C

4/9/2019

4/9/19
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.

Our Psalm passage for Sunday of the Passion has us entering Jerusalem with the Savior, expectant of the sacrifice to be made to God. We start with a gate, the gate of righteousness. We have the metaphor of a building stone and we immediately thing that we are talking about constructing something. What is being built here? A gate of righteousness? What kind of special stone do we use for that? For the gate of the Lord, the building stone is one which has been rejected by man. We find, only later, that Jesus is the stone rejected by the builders, but selected by the Father. How does he construct this gate of righteousness? Not as we would expect. In verse 27 it is built from a sacrifice, one which will atone for our sin.

The foreshadowing of the narratives surrounding Christ’s death is amazing here. He enters into Jerusalem and people quote verse 26. He is rejected by man and selected by God. He is the one who saves all who call on his name. Jesus, the light of the world has shone on his people, even when he is fastened to the horns of the altar as the sacrifice - the altar called a cross. He is the one who was lifted up for us, due to the hatred of mankind and the love of God. By his death, burial, and resurrection, Jesus has opened the gates of righteousness. The empty tomb with the stone rolled away, the temple with the veil ripped in two, both are signs that the way has been opened for all who believe on Jesus to enter into God’s presence, through the gate of righteousness.

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 Care for His People Who Call on Him

4/9/2019

Tuesdays are for the Old Testament
4/9/19

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 18”

Augustine makes an allegorical interpretation of hte subscription to Psalm 8. He refers to the strength of Christ, with the figure of David referring to strength and Saul as the demand of the people for a king (Augustine Psalms, loc. 320236). Saul was the one selected according to the people’s will and David, or Chrsit, as the one selected by God, the one dedicated to the Lord (verse 1). The motif of verse two is of God as the strength and helper of Israel, the one who helps according to his own will (Augustine Psalms, loc. 320242). Verses 3-5 emphasize that the one who trusts in God cannot be harmed by any of the forces deployed against him, including the claims of death. In contrast, in verse six, the one who calls to God is heard (Augustine Psalms, loc. 320255). This results in a great response from God (verse 7). The movement of the earth’s foundations is compared by Augustine to the fear of those who hoped in their own strength (Augustine Psalms, loc. 320261). The concept of smoke, in verse 8, Augustine sees as a metaphor in Scripture for prayers, which rise up to God and, here, provoke a response. God breathes out fire when his people pray (Augustine Psalms, loc. 320261). He comes to meet the need of his people, seen here as very much in the presence of God. In verse ten, God moves, pictured in very earthly and corporeal images as the one who steps out of the heavens and flies to rescue his people. God is the one who is very present yet cannot truly be comprehended (Augustine Psalms, loc. 320267).

In verse 11 Augustine finds the darkness as the place where God has hidden the effect of the Sacraments. God is surrounded by all his signs, but he does not make himself clear except where he wishes. Yet all the Law and the prophets do point toward the clear truth (Augustine Psalms, loc. 320278). Augustine sees this truth revealed in the faithful teaching of the Law and the prophets. Yet when the Jews refuse the teaching, God passes it on as clouds, gooing to the Gentiles (verse 12). Augustine continues in his allegorical patterns when in verses 13 and 14 he describes the storm as God bringing the Gospel not only to Jews but also to Gentiles (Augustine Psalms, loc. 320286). The fountains of water brought eternal life to the nations, all who would hear. In verse 16 Augustine takes the rescue of “me” from the “many waters” to be a sign of the salvation of the Gentiles, taken from the multitude and rescued from enemies (Augustine Psalms, loc. 320293).

Through all the trials, God is the one who rescues his people because he delights in them. Augustine makes no claim to knowing a reason for God’s delight. However, in verses 20-21, God does receive His people because of their faithfulness to Him (Augustine Psalms, loc. 320305). God’s judgment, then, is righteous and generous to all who trust Him enough to persevere in God’s Word (Augustine Psalms, loc. 320312). God is, in effect, showing himself to be holy when working with other holy people (verse 25). God treats people according to their character (Augustine Psalms, loc. 320320). This all is to the end of lifting up the humble and rescuing His people (verses 27-29). The deliverance comes from God, not from ourselves. How is this possible? Because God is the perrfect, undefiled on (verse 30) who is uniquely the true God (Augustine Psalms, loc. 320331).

Verses 31 and following show God as the one who is powerful and able to make his people fit for conflict in this world. He gives his people strength (verse 32), stability (verse 33), ability to wage war (verse 34), and all the equipment they need for their tasks (verse 35). These are all signs of God’s favor on His people (Augustine Psalms, loc. 320344). God has even enlarged all the attributes His people need to accomplishe their purpose. Augustine takes this to be very closely related to the successes in warfare pictured for God’s people in verses 36 and following (Augustine Psalms, loc. 320350).

In verses 41 and following, Augustine finds that the enemies are defeated specifically because they refuse to call on the Lord or submit to His Word. This brings their terrible destruction (Augustine Psalms, loc. 320363). Their ways are so corrupt that, even though they are of Israel, God’s chosen people, the Gentiles become the leaders of God’s people (verse 44). Augustine reflects on the kind of foolishness which can break down God’s provision despite His being near to His people (verse 46) (Augustine Psalms, loc. 320375). In contrast, the God of salvation is exalted (verse 46). He is the one who rescues his people. Augustine takes this, particularly verses 47-48, to refer to the rescue of Jesus, the true Son of Man, from those seeking His eternal death (Augustine Psalms, loc. 320381). Because of Jesus’ resurrection, his failure to remain dead eternally, he can show mercy to his people (Augustine Psalms, loc. 320388).

Deuteronomy 32:36-39 - Lectionary for Sunday of the Passion, Series C

4/8/2019

4/8/19
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.

How great is the compassion of God! Our Old Testament reading from Deuteronomy 32:36-39 points out God’s compassion when he vindicates his people (v. 36). When doese this happen? It is when the people’s power is gone. God’s care for his people shows when his people have hit bottom, when they are at the end of themselves, when they have no earthly hope.

Why would the loving God leave his people to get into such a desperate condition? We see our tendency in verses 37-38. As fallen humans, one of our failings is to take matters into our own hands and try to work out a way of salvation apart from God. Here the temptation was to make other gods and worship them. What is God’s response? He lets his people try their own way, only to see it fail. Those other gods we designed, the ones we trusted, to whom we gave sacrifices and offerings, what happened to them? They were our creations. They were never trustworthy. They couldn’t help us at all, so we fell into failure.

It is when we realize our resources are no good that we turn to the true and living God, the one who can rescue and bring life. It is then that we find the Lord was always there, caring for us, even when we went off on our own way.

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

Psalm 126 - Lectionary for Lent 5C

4/2/2019

Psalm 126 - Lectionary for Lent 5C
4/2/19
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.

What kind of joy is it when God’s people realize His work of restoration? In Psalm 126 it is like a dream. I don’t know about your dreams. Mine rarely make complete sense. They seem real, but that reality is somehow different from the reality we grasp when awake. For instance, I once had a dream in which I had to drive a passenger car across town by jumping it from the top of one large garbage truck to another. We know this is impossible. It was annoying but not impossible in the dream.

What of the dream which God in Christ gives us, that our sin has been taken away, our failure transferred to God the Son, our shame taken away by God’s forgiveness which He prepared for us? The only frustration there is wondering if we will wake up and find out it’s not so. In Psalm 126 we don’t awaken from the dream, because it is absolutely true. We go through life as if we are dreaming. We wake to find it is real. We go to sleep and it is still real. Yes, the Lord has done great things (v. 3). That’s the Christian life. It’s perfectly real, and we are all graciously invited to believe it.

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.

Clinging to God in hardship

4/2/2019

Tuesdays are for the Old Testament
4/2/19

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 17”

Augustine assigns Psalm 17 to refer directly to Jesus and slightly less directly to the Church (Augustine Psalms, loc. 320188). Verses 1-2 speak to the righteousness of the one praying, asking that the Lord would look on the Psalmist with favor. Verse three declares that the Lord has found no evil in the Psalmist, and verse four declares that the Psalmist keeps away from the ways of “the destroyer.” Even in times of hardship, the one praying has kept God’s ways (Augustine Psalms, loc. 320194). Augustine finds the guidance for such a walk to be in “the Sacraments and Apostolical writings” (Augustine Psalms, loc. 320200). This is where Christ and His Church stand firmly.

The Psalmist cries out to God who hears (verse 6). He expects that God would show great mercies, which cannot be ignored (verse 7). This is especially important, for the Lord uses his mercy to save those who trust him from the people who deny God. Verses 8-9 speak to the way God can cover and shelter His people (Augustine Psalms, loc. 320207). It is especially important to the Psalmist because the opposers have surrounded him, even casting him out of the city. This Augustine sees as a clear reference to Christ and His cross (Augustine Psalms, loc. 320213). Jesus’ enemies considered his death to be a terrible thing for him but good for them. In fact, it was the opposite. They surrounded the Lord as lions (v. 12) even though it did them no good.

In response to those who would reject God, the Psalmist asks, in verse 13, that the Lord would arise, show his power, rescue his people, and cast down the wicked. They considered God’s power to be absent, but it was only pausing out of mercy (Augustine Psalms, loc. 320220). The men of this world, in verse 14, have their reward in this life. They filled themselves with good things from God, all the while denying His power and grace. They can settle for their earthly comforts. They will have no more (Augustine Psalms, loc. 320226). On the other hand, the Psalmist expects to arrive in God’s righteous presence, and to be able to be filled with satisfaction in God’s presence (Augustine Psalms, loc. 320232).

Isaiah 43:16-21 - Lectionary for Lent 5C

4/1/2019

4/1/19
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.

“I am doing a new thing” Isaiah 43:19 says. We don’t need to be around American Christianity long to hear that statement or to see the sentiments usually attached to it. Sadly, these interpretations often depart quite radically from what Isaiah was saying to the people of his time.

Notice, if you will, how verses 16-18 retell an event from the Exodus, when the way through the sea was suddenly blocked for the chariots and army of Egypt. The attempt to pursue God’s presence was stopped in a deadly manner. That was the old thing, the former way.

What is this new way God is proclaiming? Here he makes a way for all the wild things that could harm Israel to receive not only access to God but also access to water, that which gives earthly life. Where there is water, there will also be food. The Lord will provide for those formerly excluded and outcast. So far, so good. This is possibly consistent with what our contemporary versions of Christianity would say. Where’s the difference?

In Isaiah, the new thing provides access to the God who never changes. God is the one who calls all the shots. He is the one who defines the way of access. He gets to change the hearts of the wild beasts and of His people. We don’t see God and pursue Him in our own power and according to our desires. Rather, we see the way of salvation that God has made and prescribed, trusting in His grace which He presents as He wishes. The new thing is God’s plan, not ours. We see His character, His revelation, and His means of grace, and so we follow them, trusting in Him alone. God reaigns and calls us to his side, formerly impossible but not a completed event in Christ. He gathers His people and has them show His praise (v. 21).

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 32 - Lectionary for Lent 4C

3/26/2019

3/26/19
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.

Psalm 32 speaks to the blessedness of the one who is forgiven. It’s important that we remember this is not speaking of someone who was not guilty. Verses 3-5 speak clearly of the process of what a Christian would call “conviction of sin.” Here we realize something is wrong. We try to deny it, to evade the truth, maybe to minimize our sin or learn to live with it keeping it secret. In the end, those efforts fail. We find ourselves preoccupied and troubled, day and night. In the end it consumes all our energy. We have no choice but to call out to God.

What happens then? We still have the sin but we confess it to the Lord. He does not make it nonexistent. He forgives it. The sin? Yes, it has still happened. There may be deep and lasting consequences. But in his mercy, God forgives us. He will not count it against us (v. 1). He also shows us we can’t lie to God. There’s no place for deceit (v. 2).

What is our reasonable action in light of this ? The Christian, over time, becomes both more aware of his sunfulness and of the forgiving nature of God. Rather than denying and hiding our sin, we confess it before the Lord. REally, why would we want to bottle up an offense before God when we know it will debilitate us? No, we don’t hide it. We confess before the Lord and see his forgiveness. There we find a confidence and a stability. We know the God of all mercy, who can guard our hearts and minds.

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 Christ Brings God's People to Him

3/26/2019

Tuesdays are for the Old Testament
3/26/19

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 16”

Augustine takes Psalm 16 to be a direct speech of Christ, through King David, spaking according to His human nature. At the time of His crucifixion, Jesus desired the Father to preserve him, even though he, Jesus, had nothing to offer. Augustine finds verse two, where many modern translations say “My goodness is nothing” to be “my goods are nothing” - a perfectly acceptable translation, but one which changes the overall thrust of the sentence (Augustine Psalms, loc. 320148). Because of that interpretation, verse three makes much more logical sense, as God the Son brings nothing to the Father but his saints, those who trust him.

The sorrows of those seeking another god, in verse four, are increased, yet Augustine sees it as a way of increasing their longing for Christ’s healing. The nature of their assemblies and sacrifices will be changed as they turn to the true God (Augustine Psalms, loc. 320155). The result is that God the Father is the inheritance for all who believe. This inheritance, boundary lines and all (v. 6), is a gracious gift of God, not of my ability but of God (Augustine Psalms, loc. 320163). This results in praise to God (v. 7). Augustine now sees verse eight as a reference to the relationship of the Father and the Son. The image of the throne at God’s right hand is hard to understand in any other way, as is the image of rescue from death in verse 10 (Augustine Psalms, loc. 320171). The pleasure of God’s presence is available to those who believe Christ, as to Christ the Lord himself.

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.