Category: Old Testament - Wittenberg Door Campus Ministry

Isaiah 50:4-9a - Lectionary for Sunday of the Passion

3/30/2020

3/30/20 Isaiah 50:4-9a
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 historic one-year lectionary.

Our Old Testament passage this week, from Isaiah 50:4-9a, points us to Jesus. While we might be tempted, from the first few verses, to say it instructs us in how we should be, we fall short if we stop there. Yes, we should be taught by God, yes, we should speak words of sustenance to the weary, yes, we should be ready to follow God wherever he leads us. But what do we do with verse six?

Verse six, though it could be about many people enduring persecution, has always been understood by Christians to be about Jesus, the one who gave himself over to trial in an illegal court, the one who refused to say anything in his defense before the Roman authorities, the one who was mocked, beaten, had his face disfigured, and was disgraced publicly.

Who vindicated Jesus? God the Father, in the resurrection and the ascension. Who will vindicate the Christian? God the Father, who raised the Son, who gives life to the dead, and who has been reconciled to us through the work of Christ, living and dying on our behalf. Jesus is the one who always gives comfort to his people. Jesus is the one who sustains the weary. Jesus is the one who received pain and suffering in our place. Jesus is the one who died for us. Jesus is the one who unflinchingly faced all the terrors which we could ever face.

Is this a good example for us? It certainly is. What will we do with it? While we try to bring help and comfort to others, we realize our ultimate help and comfort is in the Gospel of Christ, redeeming us and reconciling us to God. He has done his work. He leaves us to represent him in this world. During times of trial, then, we remember Jesus, even as we remind others about Jesus.

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 43 - Lectionary for Lent 5

3/24/2020

3/24/20
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 historic one-year lectionary.

Psalm 43 calls on God for vindication. Here the Psalmist recognizes that much of the world is opposed to him, and specifically to his stance for God. We see this kind of opposition all the time. In my culture it is not so much the overt kind of opposition which tries to kill people. However, we don’t have to observe the media for very long before we see that Christians are mocked for praying that God would intervene in our world. They are treated as though faith in God cannot be present in a person who is intelligent or thoughtful. There is an assumption that the very people who hold a central creedal tenet that they are dealing with sin and failure should be completely immune from sin.

Vindicate me, Lord. Lead me by your truth and bring me to the altar of God, the very place where sacrifice is made on my behalf. Lead me to the place of forgiveness, even if my culture says I need to work out forgiveness myself. Let me trust in God, so I can be filled with hope and again can praise Him.

This is the hope of the Christian, which the world cannot understand. What should I do about it? No amount of argument on my part will persuade the rest of the world. I suppose I should simply persist in trusting the Lord, as the Psalmist did.

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.

Doing Justice Requires Right Judgment

3/24/2020

Tuesdays are for the Old Testament
3/24/20

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 58”

Augustine jumps into the body of Psalm 58 immediately and forcefully, saying that we who would speak of justice need to have right judgment (Augustine Psalms, loc. 326837). He alleges that we who are eager to complain of injustice are also likely to ignore the Scripture, where God speaks to us. Augustine points out that we have both a law of God written on our hearts and a law written in the Scripture, since we deny what is written in us (Augustine Psalms, loc. 326844). To take away all doubt, Augustine speaks individually of various laws of God which almost all humans will view as universally applicable. The actual problem, then, is hypocrisy, since we affirm good and evil but we live as though they are not what we confess (Augustine Psalms, loc. 326875). Verse three goes on to condemn all the wicked, because they were born that way. Sinners sin because they are sinful (Augustine Psalms, loc. 326890). Augustine is clear that sin comes from alienation from the truth. It is the separation from Christ and the Church that leads us into sin and falsehood (Augustine Psalms, loc. 326913). Out following falsehood makes us deadly dangerous, as said in verses 4-5, like a deadly sname that can’t hear the snake charmer. But unlike the deaf snake, Augustine says these people who could hear will block their ears to avoid hearing (Augustine Psalms, loc. 3269828).

The judgment of God comes upon those who pursue falsehood. Verse six proclaims this judgment, which consists of a shattering of their mouths (Augustine Psalms, loc. 326936). Augustine sees the injury focused on the mouth, from where the slander and biting speech come. The location of the injuries is significant of the crimes (Augustine Psalms, loc. 326943). Augustine illustrates several other places in Scripture where penalties may be seen as related to wrongdoings. The result of God’s rejection of evil is that, in verse seven, the evils tend to run away. Augustine repeats that heresies run their course then pass away (Augustine Psalms, loc. 326982). It may well be a difficult process, involving pain, as the evil burns away like wax (Augustine Psalms, loc. 327012). Yet God is in control of the process.

Genesis 22:1-14 - Lectionary for Lent 5

3/23/2020

3/23/20
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 historic one-year lectionary.

In Genesis 22:8, when Isaac asks where the lamb for the burnt offering is, Abraham gives the answer of faith. God will provide the lamb. This is surely the right answer. God had previously told Abraham he would have a child, and that Isaac would be the child of promise, through whom all the nations of the earth would be blessed. It was God’s express intention that the world would be blessed, including through this incident.

Abraham, not to mention Isaac, had no clear idea how it would work out. But they did know that by God’s mercy it would be all right. Christians can have the same confidence, even in a world full of uncertainty. If the Lord has said he will keep His people, He can do it. This has been demonstrated beyond doubt through the death and resurrection of Jesus, the promised child of Abraham, through whom all nations of the world are blessed.

In Genesis 22 God provided a ram to take the place of Isaac. In the Gospels, God provided a lamb, the perfect lamb of God, Jesus, to take the place of you and of me. Death could not hold Jesus. Likewise, all those who trust in him can face even death unafraid. God has provided a substitute.

Our world has plenty of uncertainty. As I write this post, many have been speaking of a viral epidemic which may well be as bad as the flu of 1917-18. Financial markets, fearful of interruptions in manufacturing, shipping, and trade are shaky, to say the least. One country in the world recently inaugurated two different presidents at the same time, sparking what may be an increase in armed conflict throughout its region. There is uncertainty all around. However, from a Christian perspective, there is no room for ultimate fear. God has provided.

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 132:8-18 - Lectionary for Lent 4

3/17/2020

3/17/20
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 historic one-year lectionary.

Psalm 132:8-18 speaks of God going to his place of rest. He also draws the special Son of David to sit on the throne, which is described as being in God’s chosen dwelling place, Zion. This brings us hope not only because God is able to give people salvation and whatever provision they need, but also because God, seated on his throne, is the one who is able to be present for his people no matter where they are.

We understand this to be the case because God is able to be present in all places and at all times. As easily as I can sit at my desk and reach the things on the desk top and in the drawers, God, sitting on His throne, can reach us and all our needs.

As the Lord gathers his people around himself, his people are the special objects of his blessing. Those who would reject him, in verse 18, are clothed with shame, but those who trust in God and His covenant are provided for in every 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.

Receiving Evil, Returning Good

3/17/2020

Tuesdays are for the Old Testament
3/17/20

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 57”

Augustine comments that Psalm 57, by its very setting, points to Christ. While David was persecuted by Saul, David returned good though he received evil. Likewise, Christ, the heir of David, brings the world to its conclusion as the one who returns good for evil (Augustine Psalms, loc. 326680). Augustine sees the subscription about David hiding from Saul in a cave to speak of Christ, hidden in a tomb (Augustine Psalms, loc. 326688).

In verse one, David calls out to God for pity, a call which Jesus also made as he suffered (Augustine Psalms, loc. 326703). Augustine emphasizes that Jesus, wholly man, suffered like any other man. In fact, Augustine emphasizes that Jesus worked in a teaching role as well as doing a sovereign work of salvation in his suffering. “For to this end He prayed, in order that He might teach how to pray: because to this end He suffered, in order that He might teach how to suffer; to this end He rose again, in order that He might teach how to hope for rising again” (Augustine Psalms, loc. 326711). In one way sin and evil have passed away, but they still remain somehow until the very end. Yet the confidence we need of God hearing our prayer, in verse two, is that God has already done us good (Augustine Psalms, loc. 326719). The most high God has saved his people (v. 3). Augustine uses numerous New Testament references to describe this fulfilled in Christ (Augustine Psalms, loc. 326734). He then describes those who detract from the Gospel as confused by the New Testament Scriptures, taking them to be written by human wisdom. Christians therefore use the Old Testament to point toward Christ, even though the Jews are hostile witnesses (Augustine Psalms, loc. 326749).

Verse four continues by speaking of the Lord drawing the Psalmist out of trouble. Augustine describes the troubles Jesus faced, especially those brought on Christ by the “sons of men” (v. 5) (Augustine Psalms, loc. 326764). He then describes Christ as the one who brings God’s glory to all the world. The Christian, then, welcomes God’s will and all the trials which come on him (Augustine Psalms, loc. 326794). It is all finally a communication in the sufferings of Christ. The Psalm compares this to the music which may be played among the nations, as verse 10 shows music which rises to the heavens as does Christ.

Isaiah 49:8-13 - Lectionary for Lent 4

3/16/2020

3/16/20
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 historic one-year lectionary.

Much of popular Western culture is quick to condemn Christianity as a religion of bigotry and oppression, of powerful people using their power to hurt others, of dictatorial authority. Aside from the fact that those condemnations have only been true at a few times in history, in relatively isolated situations, standing in contrast to the historic Christian emphasis, revolutionary in nature, of caring for the poor, the needy, the sick, the weak, and the dying, we find a picture of a very peculiar army of God in our reading from Isaiah 49.

In this passage, God is promising to gather people together to himself. Those he is gathering are prisoners, people who have been in darkness, people who are not able to carry on as normal people. Prisoners throughout much of human history have been kept chained or in very confined spaces, normally poorly fed, subject to neglect. When they are released, they are doing well to be able to walk away from the prison. Those who have been kept in darkness will be temporarily blinded by the light of the sun. They are not ready to go anywhere on their own. God is going to level out the pathways and provide guides. This is done because the people need assistance. They can’t move as the rest of society does.

Not only does God get the people out of prison, he prepares a road for them, a safe escort which goes slowly enough for them, protection from the hot wind (an unfamiliar item in my climate, but common in many), from blazing sunshine, from hunger and from thirst. When God gathers His army, it looks more like a procession of disabled people who need to be fed.

If we are weak, sick, old, or infirm, God calls us together to his side. He will care for us when we recognize that we are not strong on our own. And, if we think about it in those terms, that’s all of us, all the time. If we can name one thing we are not able to manage, we have just given reason to trust in the Lord. He can manage it 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.

Psalm 136:1-16 - Lectionary for Lent 3

3/10/2020

3/10/20
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 historic one-year lectionary.

God’s steadfast love endures forever. Psalm 136 leaves us with no doubt, at least in words. But what about God’s actions? Along with creating and sustaining all things, along with leading His people in the wilderness, God brought the plagues on Egypt. The Psalm specifically mentions the death of the firstborn in Egypt. Some would say this is genocide, not love!

What kind of God are we looking at here? He is exactly the kind of God who moves his people to Egypt in the first place as a means of rescuing both Israel and Egypt from famine and death. He is exactly the kind of God who has promised his people a fruitful land and an everlasting hope, then tells those who would enslave and oppress the people of Israel that they can join with Israel and receive the promse also. he is exactly the kind of God who makes it known, when destruction is coming on the firstborn of Egypt, anyone can use a lamb as a substitute for the human firstborns. This is exactly the kind of God who provides a way out of trouble, makes it known, and watches people arrogantly ignore his way. His mercy is not in question. It is our arrogance that makes God look like an unloving God.

In the end, a passage like Psalm 136 leaves us with no reasonable response other than acknowledging God’s mercy and turning to Him, taking Him at His word, and seeing His love in action.

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.

For Those Far Off

3/10/2020

Tuesdays are for the Old Testament
3/10/20

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 56”

Psalm 56 is ascribed to David “for the people that from holy men were put afar off” (Augustine Psalms, loc. 326437). Augustine, typical of his interpretive pattern, sees David as a representative of Christ, then questions who those “afar off” would be. He concludes that these were strangers to God’s kingdom. Augustine makes an allegorical assumption that the strangers, based on the Greek-rooted word “Allophyli,” represent vines and that “Geth” is the city of a wine press. He then says, “Let whatsoever holy men therefore that are suffering pressing from those that have been put afar off from the saints, give heed to this Psalm” (Augustine Psalms, loc. 326452). Augustine goes on to speak of the “treading” in verse one as an allegory of a winepress. The enemy, who would crush the saints, may be a human enemy or Satan himself. All the opponents, seen and unseen, are real. However Augustine recognizes that they are initially opposed to Christ. The Christian is a secondary target, but one wo will certainly be attacked (Augustine Psalms, loc. 326468).

Verses two and three observe that although there is opposition, it is the opponents, who would crush Christ’s people, who need to fear (Augustine Psalms, loc. 326483). Rising up against the holy God is not only futile, it is also dangerous. Rather than fearing, we should look to God in praise (v. 4). Our speech is subject to God’s judgment, which will vindicate what is good. Yet in verse five, the words of the Psalmist will be rejected. Augustine reinforces this idea with numerous examples (Augustine Psalms, loc. 326508), before concluding we should expect no better from a world which rejected Christ’s word.

Verse six identifies the opponents. Augustine observes the langugage of waiting and watching, and ties it to “sojourning” (Augustine Psalms, loc. 326515). He understands all humans to be some sort of sojourners, here only temporarily. Some are here doing good, some doing evil. All are doing something temporary, which God knows all about. The opponents will cause harm, and in doing so may cause Christians to stumble and even fall (Augustine Psalms, loc. 326538). Regardless, Augustine says our actions and words should be righteous before God, who will strengthen us. God’s attitude toward evildoers is evident in verse 7. He is the one who saves people, even evil people (Augustine Psalms, loc. 326553). They then are made as safe as any of God’s children.

In verse 8, the Psamlist reflects that he tells God about his lfie. Augustine asks why this would be done. After all, God knows all about our lives already. Augustine concludes it is done to remind us and others how God has given us promises and has cared for his people (Augustine Psalms, loc. 326576). The enemies who are receptive may be moved to repentance and change (v. 9). Augustine ties this idea to the way Jesus taught his disciples about his death and resurrection, urging them to believeh im (Augustine Psalms, loc. 326583). The confidence in God comes to the surface then as the Psalmist confesses himself to know what kind of God he has called to (v. 9). The great blessing is to be one of God’s people (Augustine Psalms, loc. 326606). A pure loves for God, with a heart of chastity, brings God’s reward upon His people. The hope of the Christian is finally seen to be rooted in God, in whom we hope (Augustine Psalms, loc. 326622). Augustine sees our loving trust in God as the offering we give Him, an offering which cannot be taken away. In verse 13 God is the one who even rescues us from death. There is no comparison of this to the danger brought by the evildoers (Augustine Psalms, loc. 326637).

In conclusion, the Psalm draws a distinction of good and evil, as well as the rewards waiting for each. We are called to look to God in Christ for our security and reward.

Exodus 8:16-24 - Lectionary for Lent 3

3/9/2020

3/9/20
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 historic one-year lectionary.

There is something about our passage from Exodus 8 which I have never understood. Perhaps I am not supposed to understand it, but simply to wonder at it. When God is showing His power over nature by bringing plagues upon Egypt, introducing things which they would find unclean, Pharaoh’s magicians attempt to make the same things happen. They want to show their power and ability to work by doing supernatural signs, no doubt, but they seem to have no concern about the damage their work could do. In this passage, they attempt to send gnats and flies upon Egypt. How do they intend to get rid of the gnats or the flies? This doesn’t cross their mind.

The whole idea is not that different from some of our world’s attempts to show power. Geneticists occasionally attempt to modify animal and even human genetic structures, not asking whether it is a good idea, but simply assuming since it is possible they should do it. Economists advocate experimental policies which could potentially change the world radically but may or may not change it for the better, and normally involve rearranging many people’s control over their own resources. Educational theorists atempt curricular changes which may have grave collateral effects but for which they have no escape plan or rehabilitation strategy. We even hear, occasionally, about people who engage in spiritual pursuits which have sometimes been suggested as ways that a very dark spiritual force could take over the person’s life. This is really not a good idea.

Why do we engage in this folly? A certain portion of the population will try to do anything at their disposal to replace the presence of God. We will do anything but believe in the God of the Bible. We will accept anything as long as it is not historic Christianity. We will go to whatever lengths we can to establish a new order in society, as long as we don’t have to deal with the exclusive claims of the God of the Bible.

Today, as in the time of Moses, God says that His people are to be let go, left free to worship him and look for his mercy, according to his word. Our world throws up all sorts of contrary ideas, even trying to do some very destructive things. The Lord is steadfast. He is going to gather His people to himself. We’ve seen it before. We will see it again. Best let God be the Lord and all others be pretenders.

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 121 - Lectionary for Lent 2

3/3/2020

3/3/20
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 historic one-year lectionary.

Psalm 121:4 describes God as the one who never sleeps. He is always on duty watching over his people. This should be a great encouragement to us. We increasingly live in a world that tries to operate 24/7. In the interest of employee wellness some companies are telling their employees not to respond to emails at night and on the weekends. For those readers who are younger than 40, I will simply observe that I have a vivid recollection of a time when people left the office at the end of the work day and they would never, never, never be expected to interact with any of their work responsibilities until the start of the next work day, when they arrived at the office. It was very rare for people to be on call.

We aren’t normally able to be on duty all the time. It’s difficult physically, mentally, and spiritually. It take a toll on our bodies and on our families. We just don’t do it very well. As humans we were created to have periods of work and periods of rest, and in general if our work is much more than about ⅔ of our waking hours, our productivity declines, our stress level increases, we become less healthy, and we eventually end up in trouble of some sort.

Who is on duty? Our Lord is on duty. He never sleeps. He never needs to put his feet up and lean back in his recliner. He remains ready to hear our prayers, to rejoice in our good, and to mourn in our suffering, no matter what. He is the Lord who doesn’t quit.

This is a matter of great comfort. We can rest. God is in charge. We can step back from our labors. God has appointed times of work and rest, and He will keep them in order. We do not need to be vigilant about everything all the time. The Lord raises up people ho will sound the alarm when we need to hear it. And he will give his people perfect peace and rest.

In a world that is frantic about seeming chaos, Psalm 121 reminds us that the Lord is utterly, completely in control.

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.

Comfort for those who are troubled

3/3/2020

Tuesdays are for the Old Testament
3/3/20

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 55”

Speaking of the superscription of Psalm 55, Augustine notes that it refers to “the end” which is Christ. For this reason, he considers the Psalm to look forward to our perfection in Christ, which is fulfilled as we continue in praise to the Lord (Augustine Psalms, loc. 326101). Augustine further observes that the Scripture often speaks of David, from whom came the Christ. Therefore, in passages such as this, a reference to David may also be a reference to Christ. Augustine then makes the connection that, because Christians are united to Christ as his Body, we also are understood to be “in David” (Augustine Psalms, loc. 326108).

Verses one and two depict the anxious prayer of one who is deeply troubled. Augustine finds it significant that the Psalmist is “exercised” by evil men. He considers that when evil men exercise Christ’s people, it drives them to repentance and conversion, along with a possibility that the evil men would be exercised in the same reason. For this reason, Christians love their enemies and pray for them. (Augustine Psalms, loc. 326139). The problem remains, though, that the Psalmist is troubled by his situation. Augustine provides several biblical examples in which the person under trials does have times of discrouagement. This is what the Psalmist endures, as he continues to cry out in verse three (Augustine Psalms, loc. 326154). The answer Augustine proposes is steadfast prayer, which places our eyes back on God, taking our attention off our anger (Augustine Psalms, loc. 326169).

The distinction, in verses five and following, becomes one of darkness and light. Augustine ties darkness, anger, and death together, while love and light go together (Augustine Psalms, loc. 326177). The sire of the Christian is for peace, love, ad light, a desire which is increased by our experience of tribulation. Another possible reaction to trials appears in verse seven, where we read that the Psalmist could spend time in the desert. Augustine takes this as an attempt to escape from society (Augustine Psalms, loc. 326200). Verse eight further identifies the move to a desert as an attempt to be rescued from trials. Augustine compares this verse to the situation of the disciples struggling with a storm at sea while Christ was sleeping in the boat. When they called on Christ and awoke him, he preserved them. Likewise, we call on Christ in times of trouble (Augustine Psalms, loc. 326216). The call of the Psalmist is that the Lord would “sink” the enemies (v. 9). Augustine considers that the “sinking” and “dividing” is a response to the fact that the enemies have exalted themselves and formed an alliance against God’s people (Augustine Psalms, loc. 326223). Counter to this alliance, which Augustine compares to Babel, he speaks for the unity formed at Pentecost when, after speaking in tongues, the unified message of the Gospel was proclaimed in just one language. That unity is evident where Chrsit is present (Augustine Psalms, loc. 326238).

The conflict in our Psalm is not easily ended. Verse 11 speaks of an ongoing situation of “usury and deceit” (Augustine Psalms, loc. 326261). Augustine points out that the desire for illicit gain is present in the Christian as well. Otherwise, we would not pray “forgive us our debts - as we too forgive our debtors” (Augustine Psalms, loc. 326269). We may wish to collect and not pay, but we are called numerous times to forgiveness in prayer. This is especially important since, as we read in verses 12-14, the people who test us may well be in our own community. Verse 15 makes a severe judgment, that the opponents may even be worthy of death. Augustine observes that at times, especially in the Old Testament, this was precisely what was inflicted on those who rejected God and tempted others to do so (Augustine Psalms, loc. 326299). Augustine is clear that God is the judge of such situations. Our role, in accord with verses 16-17, is to call out to God for help.

Verse 18, then, brings us again to the theme of calling to God. But here, as opposed to the earlier parts of the Psalm, we call out to God telling what good we see in His works (Augustine Psalms, loc. 326314). We then see God as the one who brings peace even when we have faced strife. Verses 19-20 continue to describe how the God who was before all things is able to humble his opponents and exalt those who trust in Him (Augustine Psalms, loc. 326352). Augustine therefore exhorts his readers to look only to Christ, not to anything else, including their own Christian heritage or church body. The opponents of the Gospel actually end up vindicating the true Gospel, as they show the distinction between truth and error. Augustine finds this as the reasoning behind verse 22 (Augustine Psalms, loc. 326370). He goes on with several illustrations of heresy pushing Christians to right articulation of the faith. As the truth is taught and believed, it eventually doesn’t seem as radical as it did at first. Verse 23 speaks of the power of distinction, which still separates truth from error and which condemns error. Yet we recognize that the Gospel is good news. Like an armed man may be a man of peace, the Gospel also is for peace and good (Augustine Psalms, loc. 326409). In the end, the hope of the Christian is in the Gospel.

Genesis 32:22-32 - Lectionary for Lent 2

3/2/2020

3/2/20
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 historic one-year lectionary.

Jacob was terrified, and rightly so. His older brother, Esau, had been robbed of his birthright by Jacob’s deception. Jacob had fled before, had become a wealthy man, also with an element of deception, and was now returning to his homeland. He heard that Esau was coming to meet him. Had Esau’s anger been growing all these years? Did Esau have a bunch of armed men with him? Would this be the end of Jacob? Jacob’s fear was well founded.

We notice that Jacob did what a man of deception and graft would naturally do. He sent gifts ahead of him, then he sent his servants ahead of him, then his family. Are these gifts for Esau? Are they meant to evoke Esau’s pity? Are they human shields? The answer to each question is affirmative. Yes, Jacob is even using his family to protect himself against the possible anger of his brother.

This all ends in the night, when he is confronted by this “man” of verses 24 and following. What kind of a man is it? He wrestles with Jacob all night, never defeating him or being defeated. At last, the “man,” with a touch, takes Jacob’s hip out of joint. This would normally end the conflict instantly. But Jacob continues to wrestle. What manner of man is his opponent? After a while, Jacob asks for a blessing. He knows he is the recipient of a divine visitor, though he doesn’t understand facing God and living.

What is God’s response? He gives the blessing and tells Jacob that he, Jacob, has prevailed. Really? The God of all power, who was able to disjoint Jacob with a touch, could have ended the contest at any point, no fuss, no muss, it would be over. God has all the power needed to end any contest. But God didn’t do it. Why not? He wanted Jacob to prevail. He wanted Jacob to have a new name, Israel, indicating his striving and his overcoming.

Jacob, now Israel, after wrestling with God, is no longer afraid of his brother or of any of the trials life could bring him. He is a partaker of God’s power to strive and overcome. This is not because of Jacob’s ability. He could never have won the wrestling match himself. It is because of God’s gracious decree.

What happens to all the livestock, personnel, and family members Jacob sends ahead? They are received in forgiving love by Esau. They are not in danger from him. Nor is Jacob in danger. All is well.

What do we fear? Are we afraid that God will not graciously remain in control of all our trials? He is the God who has appointed us to our place in this life. He is certainly able to bring those who trust in Him through it to the end. There’s no fear in God.

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

Psalm 32 - Lectionary for Lent 1

2/25/2020

2/25/20
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 historic one-year lectionary.

In Psalm 32:6 we find an exhortation, that everyone who is godly should pray to God when He can be found. This is a novel idea to many. In our fallen nature we want to be able to tell God what to do, where to do it, and how to go about it. We want to pray to God wherever, whenever, and however we feel like it, demanding tht He should do our bidding.

This is not historic Christianity. We don’t have the option of telling God what to do. Rather, we look to God’s Word and promise. Where has He said He would be? What does He say He will do? Does He have a particular time or season in which we can expect Him to work? These are difficult questions. But if we understand them rightly we will find our prayers empowered and our faith encouraged.

Where is God found? We are told that the Lord is present for forgiveness when we pray, when we assemble around His Word, when we receive communion, and when we are engaged in forgiving one another. We should have no doubt about this. Do you want to find God? Go to a church service where they are reading Scripture, praying, and really receiving communion as an instrument of God’s forgiveness and grace.

What does God promise? Blessing, forgiveness of sins, wisdom, and also that we will receive trials and tribulations in this world. He promises resurrection in the last day. He makes many promises to all who ask. We should have no doubt about those promises. Probably chief among them is that He will be with his people and never forsake them, as they are receiving baptism and teaching to walk in righteousness. We can rest on God’s promises, without doubting. Let’s allow God to tell what He has promised, rather than trying to make it up ourselves.

Does God have a particular time to work? Yes. He works among His people when they call on His name. Do we want help from the Lord? We call on Him, rather than waiting to see if He does anything. He has already done all that is necessary for our salvation. Now we get to bring our needs before Him, asking Him to intervene in this world. He has promised to do so. Call on the Lord. He is there.

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.

Kingdoms Earthy and Heavenly

2/25/2020

Tuesdays are for the Old Testament
2/25/20

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 54”

Augustine’s comments on Psalm 54 begin with a more extended discussion of the title because, as Augustine says, the rest of the Psalm is short (Augustine Psalms, loc. 325955). Augustine points in the title to Saul as the persecutor of David and the possessor of an earthly kingdom, to David as the figure of Christ and the possessor of an eternal kingdom, and the Ziphites, whose attempt to betray David for their profit resulted in no profit at all. Augustine notes that the word “Ziphites” means “men flourishing” (Augustine Psalms, loc. 325968). Those who opposed David often flourished, so long as David was hiding, but once he revealed himself, they withered. Augustine compares them to those who are enticed by the apparent prosperity of God’s detractors.

Verse one, then calls out with a corrective to all the problems Augustine has identified in the title. As we call out to God for safety and His good judgment we reject the foolishness of the Ziphites (Augustine Psalms, loc. 325982). We look only to Christ crucified for sinners. This is the hope we can depend on, thought it is the very thing that brought reproach upon Christ (Augustine Psalms, loc. 325990). Augustine points out that as we ask God for judgment, it is not in hope of punishment but trusting that God will separate us out as the righteous. So in verse two, we ask God to hear our prayer (Augustine Psalms, loc. 326002). Augustine recognizes this as being a way we express confidence in God’s wisdom. If it is good for us He will do what we ask. Otherwise, He will not (Augustine Psalms, loc. 326017).

Verse three speaks about “aliens” who rose up against David. However, as Augustine observes, the Ziphites were not only Jews but also of the tribe of Judah, like David. He concludes that they had an alien spirit. Rather than trusting in God they wanted to harm God’s servants (Augustine Psalms, loc. 326029). Because of the opposition, verse four confesses again the importance of God helping his people (Augustine Psalms, loc. 326044). Augustine sees this as the inward help and strength we receive, rather than that which is outward. The Psalmist then prays (v. 5) that God would turn evil from him onto his enemies. The temporal hope of the Ziphites is just as easily destroyed by the evil they would bring upon David. They don’t have the lasting hope of God.

In the end, David’s promise, in verse six, is that he gives to God willingly. We who love God bring Him all honor and praise (Augustine Psalms, loc. 326060). He does this because God has rescued him (v. 7). Whatever has been used to assail God has come to nothing. David is able to look to God in trust (Augustine Psalms, loc. 326082). This is the comfort Augustine says can come to all Christians.

1 Samuel 17:40-51 - Lectionary for Lent 1

2/24/2020

2/24/20
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 historic one-year lectionary.

In 1 Samuel 17 when David is face to face with Goliath the Philistine, there is an even greater battle in progress. We may think that a young shepherd and a giant warrior would be enough of a battle. However, by God’s providence, there is something much bigger happening. And, oddly enough, it’s a battle that we can see repeated many times in many places, on any given day.

Goliath is very strong. He is able to operate in all the ways that our world sees as forceful. He is big, strong, and presumably experienced in warfare. If there is an enemy, he is able to wipe the enemy out. He is the not-so-secret weapon of the Philistine army. He is not used to having opposition, at least not any sort of serious opposition. He is certainly not used to being threatened by someone who uses nontraditional weapons. It looks a little like a SWAT team being approached by a little old lady carrying a frying pan. Really? Who are you trying to kid?

Goliath not only considers David’s presence insulting, but he also considers the idea that David would be God’s representative to be an insult. So he piles insults onto not only David, but also David’s God. Why would he think of coming against someone like Goliath armed with sticks, as you might use to break up a dog fight? Couldn’t the people of Israel come up with a real warrior? Maybe they don’t have a real God.

The powers of this world have the same attitude. Christians speak of prayer, of faith in God, of Christ’s triumph over death through his own death and resurrection. Yet our world can’t understand this. It doesn’t seem to be a show of power. What’s prayer going to do in the face of injustice, famine, and war? What’s faith in God going to do when you are dealing with a dread disease that will kill you? What does Jesus’ resurrection have to do with the horrors of genocide? He didn’t seem to stop that, did he?

What was David’s response? What is the response of a Christian today? We don’t come to this battle with mere earthly power. We come with the power of the God of all. He is the one who can create and sustain all things by his word of power. He is the one who understands all of the consequences of every earthly action, and can keep those consequences orderly. He is the one who raises people and nations to prominence and then diminishes them again according to his perfect will in his perfect time. And he is the one who can raise the dead, whether they die of natural causes in their beds at a ripe old age or they die of disease, famine, or warfare. He’s the God of life. Why would you threaten my life? You should rather be concerned that our God will take your life so as to preserve countless others.

Our world will not understand this attitude. They may find it hostile, offensive, and even dangerous. They will mock and scorn it. But it is exactly the same attitude David brought to the fight with Goliath. What happened to Goliath? God happened to Goliath. He guided David’s hands and his words. God’s purpose was accomplished, in that instance, rescuing his people from a battle with the Philistines. What is God’s purpose this day in our encounters? We may not know. But God will still work through His word, dealing with all the affairs of this world. We come with the Word of God.

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

Psalm 146 - Lectionary for Quinquagesima Sunday

2/18/2020

2/18/20
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 historic one-year lectionary.

This week’s Psalm speaks to many reasons for praising God. Today Iwould like to focus on just verse 9, “The Lord watches over the sojourners; he upholds the widow and the fatherless, but the way of the wicked he brings to ruin” (Psalm 146:9, ESV). Many nations in our world are dealing with some sort of a refugee crisis. People rightly make an attempt to escape bad situations and seek out a place where they think they can find some level of peace and prosperity. A government will naturally articulate its priorities and responsibilities to its own citizens and those who are appealing for relief. And there is a right role of Christians in urging their government to do what they think is right. However, verse 9 speaks to what is probably a much more personal siatuation.

How do we, as individuals, act as God’s representatives to care for sojourners, widows, and the fatherless? These may well be people from foreign lands or they may be from our own community or neighboring ones. How do we protect their interests? We do it one or two people at a time. As a husband and father would care for the needs of a wife or child, we stand in, helping them find employment, housing, food, and community. Gathered together in the context of the Church we can show love and care for those who suffer from loss. God uses his people as a family for those who have lost their families.

Do we do this perfectly? Not at all. It is not only a complicated task, but it also requires cooperation on the part of those we would desire to help. We will never do it right. But by God’s grace, we can make a difference in some people’s lives, as God’s instruments of care.

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.

Unwise - An Understatement

2/18/2020

Tuesdays are for the Old Testament
2/18/20

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 53”

In the ascription of Psalm 53, Augustine sees a dedication to the one suffering, whom he recognizes as the Christ (Augustine Psalms, loc. 325849). By extension, then, Augustine sees that all Christians are in the same category. Why do Christians suffer? because, in verse one, they are surrounded by the unwise men who deny God (Augustine Psalms, loc. 325855). Augustine admits that not many have the courage to make that statement, but that when we examine those who live in evil habits, they are denying God by their lives. These people, says Augustine, even think their lives of corruption must be acceptable in God’s sight, that evil is pleasing to God (Augustine Psalms, loc. 325864). In case any should doubt the existence of such people, Augustine notes they were those who sought the crucifixion, saying that Jesus was not God. Verse two goes on to speak of these people as corrupted. “Corruption beginneth with evil belief, thence it proceedeth to depraved morals, thence to the most flagrant iniquities, these are the grades” (Augustine Psalms, loc. 325878).

God’s response, in verse three, is to look on humans, in case some understand and are seeking God (Augustine Psalms, loc. 325888). The verdict, in verse four, is that humans do not do what is good. They have together gone into sin. Augustine notes that God’s investigation doesn’t imply that he was ignorant of anything. Scripture both affirms that God knows all and that he evaluates conditions (Augustine Psalms, loc. 325892).

Verse five speaks to the idea that workers of iniquity should know God’s judgment. Augustine takes us back to the earlier concept, that it is Christians who are devoured. However, the Lord who made men to be sons of God is the hope of his people. Even when they are being devoured, they are secure in Christ (Augustine Psalms, loc. 325907). The fools, in contrast, have not called on God. Augustine says that therefore their only hope is in the present, while the Christian has a hope for the future (Augustine Psalms, loc. 325922). Verse six goes on to say that the fool suffers fear when previously there was no fear. Augustine illustrates the difference between the godly martyrs who had no fear and the fools of his age who fear loss (Augustine Psalms, loc. 325929). The call of the Psalm, then, is that the fools should turn to God for restoration v. 7). This is where they can find life without fear.

Isaiah 35:3-7 - Lectionary for Quinquagesima Sunday

2/17/2020

2/17/20
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 historic one-year lectionary.

I recently went on a trip which was quite challenging. Good, but a serious challenge. After about two weeks in a distant time zone, being sleep deprived, I was on my way home at last. Finally, at an airport in my home time zone, some 44 hours after having awakened for final meetings and my trip, I was spotted by a proud parent and a class of Navy recruits going to take up their first assignment after boot camp. “Lord, have mercy. Help me speak words of comfort, assurance, and grace even though I basically can’t stay awake.”

Isaiah 35:3-7 speaks to God’s servants. Bring strength through the encouragement of God! It doesn’t matter who you are, what time it is, or whether you are fully conscious. Granted, it is better to speak with people when you are in a condition to think and remember. But regardless, God can use His words in those who face trials.

What is the result of our words of hope? In verses 5-7 God brings miraculous strength. He turns a life of fear and danger into security and hope. God’s Word is powerful.

I wish I had some recollection of what I said or how I could encourage those people more, but I don’t. However, we trust the Lord knows all about their needs and will continue to care for them. So it is with much of our life. We pray the Lord will make us faithful. Then He works it all out according to His will.

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

Psalm 84 - Lectionary for Sexagesima Sunday

2/11/2020

2/11/20
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 historic one-year lectionary.

Psalm 84 describes “God’s house” as a place of refuge and safety. Even the wild birds which we might consider a nuisance find refuge there. As we read on in the Psalm, we find that God’s presence creates a place of comfort, whether on the road, in the temple, or wherever we might be. It is God who provides light, favor, protection, and honor. This is a great blessing from God’s hand.

Our Western culture is a culture of confusion. It’s a culture in which many people can’t find themselves fitting in. We simply don’t belong here. It is increasingly characterized by hostility and dissent. Identity politics have made almost everyone question what kind of identity might be acceptable to others. This in turn creates identity confusion. What answer do Christians have for such cofusion?

The identity of the Christian comes from his dwelling in the presence of God. There’s our place of comfort. There’s our security, not in what kind of a person we are, but in what kind of a person God is. We find comfort not in our own self-confidence but in the confidence we can place in the God who is outside of us.

The call of Psalm 84, then, is for us all. As God is the refuge of even the least of his creation, he promises to be our refuge as well. Do we lack in a positive self-image? Let us look to God to find our image. Do we lack confidence? Let us find that God is our confidence. Do we wonder how we could be loved? Let us notice that God in Christ has loved us while we were still sinners. God is our refuge. Thanks be to God.

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

Finding God's Pleasant Name

2/11/2020

Tuesdays are for the Old Testament
2/11/20

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 52”

Augustine introduces his comments on Psalm 52, after a brief observation of the subtitle, by describing the difference between those who look to things above and those who dwell on things below (Augustine Psalms, loc. 325652). Verse one then asks why mighty people “lory in malice” rather than in good (Augustine Psalms, loc. 325667). The steadfast attitude of the wicked is to do and teach injustice. Augustine observes that the most appropriate attitude toward these people is to pray for them (Augustine Psalms, loc. 325680). The deciding factor between those who are prepared for good or for evil must be our attitude toward sin. Augustine finds a causal relationshp of this idea and the statement in verse five which speaks to being rescued as from sinking. The rescue described is very significant to Augustine because of the urgency it calls for (Augustine Psalms, loc. 325734). Verse six continues the idea. We can be rescued or we will find God destrys us in the end. Augustine speaks then about our life in terms of our root and our fruit. “Out of sight is the root: fruits may be seen, root cannot be seen. Our root is our love, our fruits are our works: it is needful that thy works proceed from love, then is thy root in the land of the living” (Augustine Psalms, loc. 325750). The root is to be planted in Jesus, who will bring forth good fruit.

Verse seven makes a mention of the just fearing and laughing. Augustine asks whether the two actions happen at the same time, then concludes that the fear is in this world but the laughter comes when we have been released from this life (Augustine Psalms, loc. 325757). We work out our lives in reverent fear. The laughter, in verse eight, is the mocking yet sorrowful laughter in which we recognize the futility of the one who has depended on himself. Augustine illustrates the need to trust in the Lord rather htan ourselves, using numerous narratives from Scripture (Augustine Psalms, loc. 325781).

Verse 10 moves to a conclusion. The Psalmist confesses God due to God’s works - exalting one and debasing another (Augustine Psalms, loc. 325811). Trusting in God, being repentant, results in receiving God’s blessing and approval. Our right desire is to obtain God’s mercy. God’s name, then, is pleasant to the saints, but not to the ungodly. This Psalm calls us to find God’s name as pleasant.

Isaiah 55:10-13 - Lectionary for Sexagesima Sunday

2/10/2020

2/10/20
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 historic one-year lectionary.

Our Old Testament reading from Isaiah 55 speaks to the power of God’s Word. Through His Word, God accomplishes His purposes, and those purposes are good. He causes the earth to bring forth food and financial increase (v. 10) in the world through rain. Through His Word, he is also hard at work. In verse 12 God creates joy, peace, and worship from all creation. In verse 13 God makes sure that mighty and useful trees come forth, rather than the thorns and briers which are cleared out of the way and burned up.

How does God create a name and reputation for Himself? He does it through the Word. Several places in Scripture we read that God’s Word increased. This is God’s way of changing our world. In all of life and ministry, then, if we want to see God at work, we should simply show ourselves faithful to bring God’s Word into all the situations we find ourselves in. The growth of Christ’s kingdom is not so much related to what we are able to plan or do, but is based on God’s Word going forth. Sometimes we can predict the results, but at other times we simply stand back and watch God working.

How will God work in our world? We really don’t know. But as we pray that God’s kingdom will come and His will will be done on earth as it is in heaven, we recognize that God’s word is going to be very busy. We can enjoy seeing God at work.

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 95:1-9 - Lectionary for Septuagesima Sunday

2/4/2020

2/4/20
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 historic one-year lectionary.

Our Psalm for this week may be very familiar, as the first seven verses are traditionally sung in a Matins service. The idea is foundational to Christians. The God who created all things shows himself as the mighty Lord of all and as our hope and salvation. If he is able to create and sustain all things, he is most certainly able to care for his people. Our proper response is to worship him.

The very end of the reading from Psalm 95 calls God’s people not to harden their hearts as they did in our Old Testament reading from Exodus 17. In the presence of the mighty and loving God, why would we doubt or complain? We would do so specifically because of the hardness of our hearts. Rather than trusting and rejoicing in God’s salvation, we want to trust ourselves, and make our own way. Rather than recognizing the unlimited resources of God, we look to our own resources. Rather than gaining from the sinless, clear vision of God, we try to use our vision, cluded as it is. This is folly indeed!

Let us not harden our hearts, but sing with joy to the true Lord who is able to work salvation and do all things by his perfect power.

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.

Penitence - Strengthening the Sorrowful

2/4/2020

Tuesdays are for the Old Testament
2/4/20

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 51”

Psalm 51, a penitential Psalm, speaks for the encouragement of the weak. Augustine sees that we rightly take it to apply to those Christians who have fallen into fear and have separated themselves from God’s people (Augustine Psalms, loc. 325376). Augustine observes that the sin of David with Bathsheba provided the occasion for this Psalm. While the fall of David is the occasion, the Psalm is more important because of the example of restoration (Augustine Psalms, loc. 325392). Augustine goes on to emphasize that the biblical command is that we should not be ruled by sin. Rather, we have an example of repentance (Augustine Psalms, loc. 325407).

Verse one calls out to God for mercy. Augustine sees this as indicative of a deep wound in David, who calls out to God as the great physician. His wound will not heal by itself (Augustine Psalms, loc. 325437). Augustine finds that the wound is so grievous because David didn’t sin in ignorance or by accident. He knew exactly what he was doing and how it was disobedient. For this reason, in verse two, he calls out to God for washing again and again, lest God should show justice rather than mercy (Augustine Psalms, loc. 325445). David’s sin is before him. It was even conftonted by Nathan the prophet. There was no reasonable excuse (Augustine Psalms, loc. 325453).

Commenting on verse four, Augustine asks why David would say he had sinned only against God? His response is that only God is without sin. Because of God’s justice our sin against him is more serious than any other aspects of sin (Augustine Psalms, loc. 325468). In contrast to God, David says in verse five that he was even conceived in sin. Though Augustine acknowledges that David was not born of adultery, he still lives out his life as a partaker of sin. He was never without sin, so he needed God’s mercy (Augustine Psalms, loc. 325484). In contrast, Augustine shows Jesus as the one born without the bondage of sin. The virgin birth, according to Augustine, breaks the power of the sinful nature, as he sees, based on Romans chapter 5, that the sinful nature is transmitted through Adam, the father. With the Holy Spirit as Jesus’ father, he didn’t inherit sin (Augustine Psalms, loc. 325499). For this reason, in verse six, David confesses that God can pardon hidden things. Augustine gives several examples of God overthrowing evil situations and building good ones. In the same way, in verse seven, David confesses that God can cleanse him with a humble hyssop plant, which, though it grew with little attention, was a strong medicinal plant (Augustine Psalms, loc. 325529).

In God’s work of cleansing, according to veses eight and nine, Augustine says God acts to turn his attention away from David’s sin. It is not David’s work, but God’s work (Augustine Psalms, loc. 325544). When God turns his face away from sin it is blotted out. Verse 10 then goes on to ask that God would rebuild David’s heart in righteousness. Again in verse 11, David asks for a corollary action. Not only should God not turn his face away, but David also doesn’t want to be cast out from God’s presence. Rather, he wants to have joy from God’s salvation restored. Augustine makes much of the fact that this is a restoration of what David once had (Augustine Psalms, loc. 325583).

David’s desire in his restoration, as stated in verse 13, is that he can teach God’s ways to unrighteous people (Augustine Psalms, loc. 325591). Augustine sees here David’s desire that people should be rescued from their sin, as they are delivered from the blood guilt of their sin (Augustine Psalms, loc. 325606).

In verse 15, David affirms the essential nature of confessing the praise of God. Our life of worship is not centered on sacrifice (v. 16). but on the praise of God. The true sacrifice we bring to God is our repentance (v. 17). Augustine notes that the necessary blood sacrifice is the one God has provided in Christ, to which all our offerings would reflect (Augustine Psalms, loc. 325622). The Psalm moves toward its conclusion speaking of God building his holy city and receiving our sacrifices of righteousness (v. 19). This is the conclusion, as we complete the pattern of repentance and trust, begun at the start of the Psalm.

Exodus 17:1-7 - Lectionary for Septuagesima Sunday

2/3/2020

2/3/20
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 historic one-year lectionary.

Water is life. We all know that, at least on one level, but until we are faced with thirst and no way to quench it, we don’t really think about it much. In Exodus 17, the people of Israel were taking it very seriously. They had followed Moses into the wilderness based on a promise of rescue from slavery. They had their families, including children, as well as their livestock. All would die given only a few days away from water. And they were a large nation. It would take a lot of water.

What should Moses do? Doubtless, like any person who has been in an arid place for long, he was looking around for a river or an oiasis. That’s just common sense. But when there is nothing to be found, he calls out to God for divine provision. After all, God had called his people out of bondage. He said they would make it to the land of promise. Since no water was visible, if God wanted his people to reach Canaan, he would need to do something. So Moses calls out to God.

In the place of quarreling, God provided water for His people. He brought it from a rock, having commanded Moses to strike the rock. He showed himself to his people.

I would like to make two quick observations. First, God keeps His promises. He told Israel they would reach Canaan. He made it happen. The desert was not able to stop God’s will. If God says he will rescue you or me from sin, death, and destruction, he can do so. Second, God appointed the means to rescue his people. He told Moses what to do. Moses acted according to God’s command. We do noht have the option of making our own way of salvation. We trust God’s word and the way He has appointed. This is our great hope.

God rescued Israel. He can also rescue us. He knows exactly what to do.

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.