Category: Old Testament - Wittenberg Door Campus Ministry

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.

Isaiah 65:1-9 - Lectionary for Pentecost 2C

6/17/2019

6/17/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In our reading from Isaiah 65, God presents himself as the one “ready to be sought” and “ready to be found” (Isaiah 65:1, ESV). God reveals himself to the whole world, not just to the people of Israel. There is good reason for this, since the people of Israeal are “a rebellious people” (Isaiah 65:2, ESV). God has established that the people called according to His name, the chosen ones, are rebellious. They depart from God’s statutes as fast as they can. Even though God has given them means to approach Him and find his forgiveness and grace, they insist on making up their own ways, which provoke God.

In the Scripture, God has given particular ways, times, and places when His Name is to be sought. Our attempts to improve on God’s Word lead only to God’s wrath. Like the people of Israel we find our world falling apart, even as we strive to create spiritual substitutes for God as revealed in Scripture. The ways He has provided of Christ’s satisfaction for our sins, of repentance and faith, of the life lived in God’s forgiveness, these all seem inadequate to us, so we try to improve them. This will only lead to trouble.

What is God’s response? It is the same as it was in Isaiah’s time. He is there, ready to be found by those who give up on their own striving. He has called to our nation, “Here am I” (Isaiah 65:1, ESV). May we have grace to hear the call.

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 8 - Lectionary for Trinity C

6/11/2019

6/11/19
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.

I was speaking with an acquaintance about the history of scientific inquiry once. An interesting idea came up, one which, being a non-scientist, I had not really thought of. Out of all the possible ideas and theories which we could devise, out of the myriad explanations for different parts of our world, how do scientists decide what path of inquiry to pursue?

Our Psalm for this week can help us find an answer. God has set His glory above all. He has put things in place. And, lest we forget, God exceeds us all in wisdom and knowledge. He, being glorious and intelligent, arranged it all. Our job, with the bit of glory and honor we have, according to verses 5-6, is to take dominion. We try to understand and care for this world.

How do we use this knowledge to evaluate theories? My acquaintance said that his highly scientific friends, as well as the great thinkers through history (many of whom shared his and my biblical world view) say that some theories are simply beautiful. They explain reality in balanced terms. They make sense. There is a beauty to them, which strongly suggests they are true. The ancients often spoke of truth, beauty, and goodness going together. Apparently this also applies as we try to understand physics, chemistry, and biology.

The earth belongs to the Lord. His name is majestic and His majesty shows in the creation. When we find truth, beauty, and goodness together, we will probably be describing God’s creation well. The God of all wonder lets us find truth as we observe His works.

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 Soldier - Safe from All Evil

6/11/2019

Tuesdays are for the Old Testament
6/11/19

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 27”

Augustine sees Psalm 27 as something spoken by “Christ’s young soldier, on his coming to the faith” (Augustine Psalms, loc. 320775). Verse one emphasizes his fearlessness. There is nobody to be feared. The Lord protects His people. The enemies of the righteous, in verse two, are “the guilty.” They may consume my “flesh” which Augustine takes as “fleshly desires” (Augustine Psalms, loc. 320775), but they are not able to bring harm. Rather, they drive us to depend on God.

The desire of the Psalmist, then, in verse four, is to dwell in God’s house. Augustine sums it up “That as long as I am in this life, no adversities may exclude me from the number of them who hold the unity and the truth of the Lord’s faith throughout the world” (Augustine Psalms, loc. 320783). The Christian is thus given immortality, as part of God’s temple, In verse five, Augustine sees an important variation in the vocabulary. Rather than speaking of the temple, here God hides his people in “His tabernacle.” Augustine comments that “He hath hidden me in the dispensation of His Incarnate Word in the time of temptations, to which my mortal life is exposed” (Augustine Psalms, loc. 320790). The tabernacle, then, is Jesus, God the Son. Likewise, in verse six, the Christian is built “on a rock,” the rock of salvation, Christ, who makes us glad.

There remain trials, as Augustine notes in verse seven. The Psalmist does cry out to God for mercy, a mercy found in the face of God (verse 8) (Augustine Psalms, loc. 320798). Verse nine asks God not to turn his face away, which Augustine finds as a looking away in anger, rather than looking to the Psalmist in love. Even family may abandon us, as in verse ten, but God, in his perfect love, can direct us in the right path, one of safety (Augustine Psalms, loc. 320812). Therefore, the Psalmist asks that God would not deliver him to those who have attacked him. He does not seek their earthly glory and honor. Rather, he looks for the good of the Lord, which Augustine notes is always true (Augustine Psalms, loc. 320819). This alone will prevent all despair.

Proverbs 8:1-4, 22-31 - Lectionary for Trinity C

6/10/2019

6/10/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Proverbs 8 describes wisdom as God sees it. Here Wisdom calls out (v. 1) asking to be heard. She calls out here and there, in the places where important people gather - at the heights, the crossroads, and the gates (vv. 2-3). This is a really great thing. While our natural inclination is to look for some kind of secret wisdom, possibly buried deep inside ourselves or only accessible through special teaching or even mind-altering drugs, God says His wisdom is hanging around in the places we go, calling out to us. The Christian doesn’t look for anything secret. The Christian looks for God’s revelation in public.

In verses 22-31, God’s wisdom is not only public, but also eternal. The Christian looks at this passage, compares it to the prologue of John’s Gospel, and concludes that Jesus, God the Son, the living Word of God, is God’s wisdom. We notice especially Proverbs 8:30, where Wisdom is God’s companion, “like a master workman” (ESV).

What is the big point of this passage, though? It is not that Wisdom is public, or even that Wisdom’s identity is no less than God the Son, Jesus, but that in verse 31, that Wisdom delights in this world and the humans who people it (v. 31). God’s wisdom calls out to you and me. He wants us to hear from him. He delights in us and our good, as we benefit from him. It is to the glory of God for us to learn from him to trust him, and be conformed to his image. God’s wisdom is good for us.

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

Psalm 143 - Lectionary for Pentecost C

6/4/2019

6/4/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Psalm 143 opens with a bold cry for God’s help, giving a justification that we all need to be aware of. Why should God help his people? Because He is faithful and righteous (v. 1). God has a long and well documented track record of caring for those who trust Him, of rescuing them from their enemies. Those who flee to God for refuge find it (v. 9). This He does for the sake of His name (v. 11).

In essence, then, God protects His name and reputation by acting as He always has. He cares for the poor and needy. He rescues his people when they are pressed by their enemies. He shows that he is the place of refuge and safety for all who turn to Him.

Our world generally dismisses any idea that God is able to do anything good or useful. As a result, Christ’s people are often mocked when they make any assertion of the Lord’s presence or ability to intervene in bad situations. In doing so, our world identifies as the enemies of God and His people. Christians may not retaliate, but we believe that one day God will indeed vindicate His people. They are not abandoned forever. God will protect His name and integrity, showing that He is able to keep His people. He is the righteous and faithful one.

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 People - Declared Innocent in Christ

6/4/2019

Tuesdays are for the Old Testament
6/4/19

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 26”

Augustine, considering Psalm 26, attributes it to David, not so much as the type of Christ, but as the representative of the Church (Augustine Psalms, loc. 320741). In verse one the plea is to judge me according to my innocence. Though of ourselves we have none, after we receive the Lord’s mercy we can be said to be innocent. This is a feature of our trust in the Lord. In verse two, Augustine concedes that we do have sin which needs to be purged. However, in verse three it is God’s mercy which protects us and keeps us from being consumed by God’s burning presence.

Verse four begins to describe the life of the innocent, who have not given themselves over to transitory pleasures or gathered with the pleasure-seekers (Augustine Psalms, loc. 320754). Rather, in verse six, God’s people embrace the things of His altar. This is where we learn of God’s works and, in verse seven, learn to speak of them. Augustine finds this a very natural transition to speak of the goodness of the Church, the place God is revealed as present.

In verse nine, the Psalmist again relies on the Lord’s mercy to avoid being destroyed with the wicked (Augustine Psalms, loc. 320766). They are the people who seek after the world’s gifts (verse 10) as opposed to trusting God’s righteousness. This is a tremendous contrast. “Let so great a price of my Lord’s Blood avail for my complete deliverance; and in the dangers of this life let not Thy mercy leave me” (Augustine Psalms, loc. 320771). The faithful join together in love for God.

Genesis 11:1-9 - Lectionary for Pentecost C

6/3/2019

6/3/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In our Old Testament passage from Genesis 11:1-9 we read of God confusing the languages of the people, then scattering them. The reason given, in Genesis 11:6, is that the people would otherwise have unbounded power. Some find this as the self-centered action of a cranky and power-hungry God. They assume he feels threatened by the power of the people and wishes to oppress them.

What’s the track record of people in the biblical record prior to Genesis 11? They have defied God and brought death into the world. In the very next generation, the first murder happens. Within a few chapters God could look at the world and see a people who were always evil. He wiped the sinful world clean with a flood, and immediately afterward the remaining family was in shambles. The population grew in a troubled way again. It is the people, not God, who are power hungry, oppressie, and murderous. These are exactly the kind of people who should be confused and separated, before they kill each other.

What God does in Genesis 11 by separating the people, he undoes in the New Testament. Jesus is the savior of all, regardless of their language or origin. In Acts 2 the languages are unconfused. Again and again, the call of Christians is to unity. But now it is a unity of people who have been recreated in the image of God. It is a fellowship of the saints, who work for healing and life, rather than for their own honor and glory. The Lord who separates people in the Old Testament restores them in the New.

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 133 - Lectionary for Easter 7C

5/28/2019

5/28/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our very brief reading from Psalm 133 this week focuses on the blessing of brothers in unity. The call to unity in Western culture is, if we can conceive of it, even more forceful than calls for diversity. We value unity and consensus, for good reason. Without a form of unity in our goals and priorities we will always be at odds with one another.

I once belonged to a church body that advocated “unity in essentials, freedom in nonessentials, charity in all things.” It sounds like a good plan. Then again, after the church body went through a time of often acerbic debate about what was essential, settled on some items for which the Scripture was not clear, ignored as nonessential some solidly biblical teachings, and told people there was flexibility in adherence to some of the articulated essentials, it became plain to me that I needed to leave. Unity in essentials, except if we don’t think them essential, made no sense. It is no kind of unity at all.

We see this on a larger scale in church teaching and civic life all the time. Some things don’t matter that much, except when they do matter to some people. What is to be done? Can the brothers live together in unity? The answer is an unequivocal “yes.” The key to success, though, is as we learn what is meant by “brothers.” These are the people redeemed by the very specific God of the Bible, recognized in the New Testament as Christians, who hold firmly to Jesus’ Word as revealed in Scripture. They act based on God’s opinion, not their own. Within the bounds of faithful apostolic doctrine - the teachings recognized as truthful by Christians throughout history - they have unity on matters of life and practice.

The unity found in historic Christianity speaks to our need for repentance as God’s Word reveals our sin and failure. It speaks to the great power of God’s forgiveness in Christ. And it anoints us for a life of loving service in this world, like the precious oil poured over Aaron as he was appointed to his priestly service. It is good and precious that we are used by God to speak with one voice in our culture. This consistent life in Christ is a gift to all.

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.

Working Vanity vs. Receiving Eternal Forgiveness

5/28/2019

Tuesdays are for the Old Testament
5/28/19

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 25”

Augustine finds Psalm 25 to be a speech of Christ, “but in the person of the Church: for what is said has reference rather to the Christian People turned unto God (Augustine Psalms, loc. 320678). In verses 1-2 the Christian soul, beaten down and weak with shame and fear, looks up to God. The plea is that the enemies would not mock the Psalmist any more, for it is the mocking encouragement of sinful patterns that brought him down in the first place. At the end of verse 3, Augustine finds the unrighteous doing “vain things” (Augustine Psalms, loc. 320684). These would be the things which pass away, in contrast to the permanent good of verses 4-5. Rather than being deceived by the mocking pursuit of vanity, the Psalmist pursues God’s truth. God is the God of salvation, who Augustine sees as dismissing people from Paradise and being their only hope of return (Augustine Psalms, loc. 320690).

For this reason, in verse 6, the Psalmist calls upon God to remember his eternal compassion and to choose not to remember the Psalmist’s offensive youthful sins (Augustine Psalms, loc. 320696). Verses 8-10 speak of God in the third person, calling him “gracious and upright” and bringing people to reconciliation by His mercy. This serves to welcome the humble and teach the gentle in God’s ways, which are mercy and truth. Augustine sees that in mercy God forgives and in truth God judges, which he considers “the two advents of the Son of God, the one in mercy, the other in judgment (Augustine Psalms, loc. 320703).

Verse 11 turns attention back to address God, asking him to be merciful for the sake of His name. The one who fears God can live in forgiveness (v. 12), which Augustine observes is freedom given by God and maintained by God’s law, resulting in stability and a future hope (vv. 13-14) (Augustine Psalms, loc. 320715).

Though the world is full of dangers, Augustine notes that in verses 15 and following, the Lord is the one who rescues the Christian, cares for him in lowly surroundings, and comforts him in tribulation. Significantly, in verse 16, Augustine interprets the text to speak of the humility which keeps the believer faithful, saying, “I am a simple people, keeping the lowliness of Thy single Church, which no schisms or heresies possess” (Augustine Psalms, loc. 320721). For this reason, the humble Christian, in verses 18-19, calls out to God for forgiveness, asking that God would also consider the number of enemies, both within and outside of the Church. The desire is to be kept, and eventually rescued, in the company of the innocent, who together wait for God’s salvation (v. 21) (Augustine Psalms, loc. 320734). It is God who redeems His people.

Psalm 67 - Lectionary for Easter 6C

5/21/2019

5/21/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Why do we read the first sentence of a text then assume we’ve got it all? It seems pointless but it’s what we do. For those who have been courageous enough to keep reading, we’ll get to the application. Psalm 67:1 asks that God would be gracious to us. Many in our nation and culture would be very happy with that statement. Granted, some would take offense at any suggestion that God exists or that we would want Him involved in anything. Yet most would say it’s all right and that we are glad when God blesses us. It makes everything all right, no matter what we are thinking or doing, if God blesses us.

What’s the matter, then? For one thing, we didn’t read beyond the first sentence. Actually, we didn’t even finish the first sentence. Maybe we need to do that. Verse 2 finishes the sentence with the desired result of God’s blessing, “that your way may be known on earth, your saving power among all nations” (ESV). I’m actually going to let us stop at the end of the sentence. What is the outcome of God’s blessing? It is that all nations should know the particular Lord of all, in all his glory and mercy. The God of the Bible is the Lord who saves people. He is not content to leave us thinking we’re all right, no matter what we think or do.

Christian’s don’t passively look for the blessing - the God stamp of approval, saying anything goes. We look for God’s salvation. We expect Him to work in our world, changing it to reflect His glory and purpose. Congratulations! You have now read not only the first sentence of the Psalm but also the last sentence of this post.

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 Gates Open for the King of Glory

5/21/2019

Tuesdays are for the Old Testament
5/21/19

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 24”

Augustine finds the ascription to Psalm 24 indicating it has to do with “the first day of the week” (Augustine Psalms, loc. 320642). Though manuscript evidence used more often today does not include that ascription, the Psalm is certainly appropriate to the first day of the week, the Lord’s day. Verse 1 speaks to the whole of the world belonging to the Lord. Augustine emphasizes that the whole of the world, wherever God’s word is proclaimed and believed, becomes the Church (Augustine Psalms, loc. 320643). The concept of rivers in verse two suggests to Augustine that those who are not believing will flow away from God’s Church, “above the seas.” Just as rivers flow to the sea, so people who don’t believe flow away from God’s kingdom. On the contrary, God’s people will ascend (v. 3). Those are the people who are guiltless and pure (v. 4) (Augustine Psalms, loc. 320649). Those who seek the Lord receive His blessing (vv. 5-6).

Augustine translates verse 7, “Take away your gates, ye princes,” equating the “take away” with “lift up.” This he understands as removing hindrances “of desire and fear” so they will not interfere with godliness (Augustine Psalms, loc. 320655). As a result, the King “in whom we may glory without pride” will enter (Augustine Psalms, loc. 320662). Augustine finds verse 8 as a statement of awe. We are surprised at the identity and presence of the King. The repetition in verse 9 and 10 suggests more of the wonder, as well as a chance to consider God’s glory anew. The Psalmist reminds us that it is the Lord’s glory in which we rejoice. He is truly the Lord of glory.

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.