Concordia Evangelical Lutheran Church
Daily Bible Reading and Theological ThoughtÂ
Click on the day for the readings from ESV.org.
The psalmist begins with vindicate me: to vindicate means to clear a person of an accusation and delare that person's position right. He is pleading to God that the ways of YHWH would be made clear to his enemies and that they see what he stands for is right. In the Old Testament reading Joseph hides his silver cup in Benjamin's sack, forcing Judah to beg him to take him instead of Benjamin. Of course, Benjamin is naive of the cup that Joseph puts in his sack. Joseph knows that his father would want Benjamin back, so he is putting his brothers in a bind that only he can relieve. The Gospel reading deals with four truths: the great commandment, whose Son is the Chirst, the problem of the Scribes, and the widow's offering. The greatest commandment is loving God and loving a neighbor. Jesus says that he is the Son of David who is also his son. The scribes self-importance is condemned, and the widow's offering is praised for she gives all that she has. The theme continues to be God's ways circumvent and trump our ways, and so we trust in Him at all times.Â
The psalmist speaks of the benefits of the righteous and the perils of the wicked: those who trust in YHWH will always have enough but the wicked will perish. The Old Testament reading continues the saga of Joseph and his brothers, who have returned to Egypt to entreat Joseph for their brother and Benjamin. When they finally meet Joseph, he inqiures regarding Jacob.The tension builds for the full revelation of Joseph to his brothers. In the Gospel reading the chief priests, scribes, and elders send some of the Pharisees to him to trap him between alegience to Caesar and to God. Jesus says that both are important: give to Caesar what is his and to God what is his. Jesus helps us make a distinction between things that sustain this life and things that sustain life with God. Luther would emphasize this distinction in his two kingdom thinking and in what he called the two kinds of righteousness.Â
Often in seems as if God is not there for us. When the psalmist says that many are saying there is no salvation for him in God, it means that they are saying God isn't there. They are telling him that God  will not come through, he will not deliver on his promises! Yet, the psalmist remembers what God has done for him: "I woke again, for the LORD sustained me." In the Old Testament reading we read about Joseph's brothers coming to him; he knows who they are but they do not know that he is Joseph. He sends them for their youngest brother, Benjamin. He is testing their honesty. The gospel reading relays one of the most direct parables: that of the tenants of the vineyard who beat all the servants of the owner and eventually also to the owner's very own son. The parable speaks about Israel, to whom YHWH sent many prophets to call them to repenatance. The Son, of course, is Jesus, whom they also kill. The Lenten question is: how do we receive Jesus? He still comes faithfully and regularly to us through his Word. Do we beat him or receive him?
The Psalm speaks of the LORD rejecting his people and being angry with them. With God they will do valiantly; the inverse is the conclusion: without him they will not! In the Old Testament reading the famine strikes just as Joseph said it would. Pharaoh gives Joseph his signiet ring, signifying that Pharaoh now endorses all that Joseph does. He sets Joseph over all the land (43). In the New Testament reading Jesus speaks about the power of prayer, ultimately exposing our unbelief. He says that if we believe what we pray it will happen; yet, how many prayers have we prayed go unanswered. Our faith is weak! Jesus plays no games in dealing with the chief priests, scribes, and elders. They want to know by what authority he does what he does. Jesus rebuts them with the question regarding John. All three readings continue to make the point that without God we are nothing and his ways are not ours!
The most interesting verse in the Psalm is four: "The LORD is in his holy temple; the LORD's throne is in heaven; his eyes see, his eyelids test, the children of men." That his eyelids test suggest the LORD closes his eyes because of what the children of men are doing. This is like a parent letting a child have to deal with the consequenes of bad behavior. In the Old Testament reading from Genesis 41 Joseph is summoned from prison by Pharaoh to interpret his dream. Joseph tells him that seven years of abundance will be followed by seven years of famine. In the reading from Mark Jesus goes into Jerusalem, back to Bethany, into Jerusalem and then out again. Mark does a nice job of just narrating the context of Jesus's movement. He rides in on a colt. He immediately goes to the temple and look around at everything. Being late he returns to Bethany. He curses the fig tree for not having fruit--a sign of the Jews not recognizing who Jesus is. Just as the fig tree should bear fruit in the presence of Jesus, so should the Jews. He then cleanses the temple, a prominent sign that no one understands who Jesus is: the Temple with the temple (cf. Jn 1:14)
In the Old Testament reading we read that the chief cupbearer (vintner) of Pharaoh and the chief baker offend him. So, he does what kings do. He throws them in prison. Here they meet Joseph. After they have dreams, they wonder what they mean. Joseph says that only God can reveal their meaning. So, both tell their dreams to Joseph. The cupbearer's dream indicates that he will be restored to office in three days. Not so with the baker, about whom we may surmise that he was deceitfully mimicing the cupbearer. If the cupbearer had a dream, surely the baker did, too. Joseph sees right through this and tells him that he, too, will be lifted up, not promoted but hanged! The Gospel reading from Mark tells us that Jesus continues to move to the cross, recounts James and John's request to sit at his right and left in glory, and encourages us with the healing of Bartimaeus. His faith has made him well. All three tell us of God's work for us: no man can ransom another; he rescues the cupbearer, and faith is not something we do but is God working in us to turn us to him!
In today's Psalm YHWH looks upon Israel's distress and remembers his covenant: he will not forsake his people! The Old Testament reading from Exodus tells about Joseph's prominence in Egypt and how Potipher's wife tries to seduce him. After he rebuffs her flirtations, she makes it seem to Potiphar that it was Joseph who seduced her. Potiphar puts Joseph in prison as a result. Yet, the LORD is still with Joseph, and He propers him even in prison. In the Gospel reading we learn about Jesus telling his disciples to let the children come to him. He says that his followers must receive the kingdom of God like a child. Then he tells the parable about the rich young man and says that entering the kingdom of God is like a camel passing through the eye of an needleâimpossible for man but not God. All three readings tell us of God being for us: he will not abandon us, he uses difficult situations for our good, and ultimately his kingdom is his!
Every verse in the Psalm reading moves us: take refuge, incline your ear, my rock, you take me out of the net. All these phrases tell us of Jesus rescuing us from difficulty, from depression, from cowardice, from feeling hopeless. The Genesis reading again tells us of the sinful schemes of Jacob's/Israel's sons. They kidnap Joseph out of jealousy and throw him into a pit, only to come up with a scheme too late to sell him for moneyâthe Midianites beat them. Only his robe is left. In the Gospel reading Jesus teaches about marriage: it is for a lifetime and divorce only happens as a result of their hardness of heart (v. 5). In the midst of our pathetic sinful lives-âjealousy in the account of Joseph and doubt and faithlessness in the case of divorce-âJesus tips/inclines his ear to you and me and listens. He listens to whatever haunts us and then speaks us back into his new creation as the means of grace come bursting back into the present moment: you are mine (baptism); you are forgiven (confession absolution); Jesus lives in you (the Lord's supper). As new creations we abandon the ways of sin, jealousy and faithlessness included!
In the Psalm verses 7-8 standout. YHWH's judgments are evident all over the earthânothing in this creation happens without YHWH's decision. We cannot fathom the reasons why. Still, his covenant remains forever! In the Old Testament reading we continue to read of the mess and tragedy that is much of Jacob's wifeâRachel dies giving birth to Benjamin. Yet, YHWH's promise continues to push forward verses 11-12 tell us. Of course, we understand this promise to be fulfilled in the nation of God's people everywhereâthose who believe in Jesus. In the Gospel reading three sections emerge: 1) Who is the greatest? The one who serves everyone! 2) Don't worry about others doing great things in Jesus' name; and 3) The danger of sin and physical suffering and discomfort compare not sin! Jesus ends the passage by saying, "Have salt in yourselves, and be at peace with one another." In other words be ready to make a difference in the world in little waysâlike salt doesâand live in peace with fellow Christians.Â
Sometimes we don't have words to say and we block everything outâjust like David does here in the psalm reading. He pleads that the Lord would move quickly and break the silenceâto say something, to answer (cf Ps 38:15). The Old Testament reading from Genesis 29 tells us again about the mess of Jacob, who takes two wives, Rachel and Leah. Marriage is to be between only one man and one woman, though. Laban tricks Jacob by giving him Leah with whom he sleeps. Then Laban gives Jacob Rachel, too! In the Gospel reading Jesus heals the boy with the unclean spirit and fortells his death and resurrection. Jesus makes the bold statement "'If you can! All things are possible for one who believes." The father replies that he believes but needs help with unbelief. These two comments reveal how resistant we are to the work of the Holy Spirit creting faith in us: we are like the father, both believing and not believing at the same time. All things are not possible for us because our faith is week. This is one reason Jesus continues to fortell of his work for us through the cross and resurrection!
The Psalm reflects on the struggles of the people of God--Israel--since its beginng. Those oppose to Israel are the "wicked;"--Israel's cause always has been to bring Jesus the Messiah into the world. Any effort to oppose this is deemed wicked! For the wicked the psalmist says, "Let them be like the grass on the housetops, which withers before it grows up." In the Old Testament reading the saga between Esau and Jacob continues, with the revelation that Jacob now also steals Jacob's blessing; remember, earlier Jacob made Esau seel his birthright when he was so hungry (Ge 25:29ff). Jesus says in the gospel that some may not see death until they see the kingdom of God after it has come with power. This is fulfilled immediately in the reading in Jesus' transfiguration. Trasfigured into his new creation state, Jesus radiantly shines white. Most important are the words from God the Father: "This is my beloved Son. Listen to him" (Mk 9:7). All the kings of Israel and Judah were considered "sons" of YHWH, for they were to exectute his will on earthârepresent him. Now, Jesus is the final Son who perfectly represents God the Father and Spirit in this creation. All three lessons deal with identity: Israel recognizing that with YHWH's blessing they are nothing; Jacob and Esau fighting for theirs through cunning and deceit; and Jesus embodying the perfect Sonship of his Father here on earth. Ultimately, Jesus shares this perfect sonship with his people through baptism in which he adopts us into the kingdom so that we become sons and daughter, too!
The Psalm is one of the most famous, for it propheies Jesus: "You are my Son...and th ends of the earth your possession." Whenever non-human qualitites describe the subject, Jesus likely is the subject. The Genesis reading tells us about the mess of Isaac blessing Esau and Jacob, with Rebekah crafting a scheme for Jacob to get it instead of Esau. The blessing is not negated because of Rebekah and Esau's scheme. Rather, YHWH works through this sinful activity, pushing his promise forward through this evil and so much more coming. In the Gospel reading Jesus draws us into the healing of the blind man by touching him twice not just once. Peter confesses Jesus as the Christ and Jesus speaks of denying oneself, taking up our cross, and speaks of his coming again in glory. All three shape our worldview as followers of Jesus: 1) the whole earth belongs to Jesus and Christians should live as such; 2) The Genesis reading tells us to be faithful even in the midst of all kinds of evil and deceit; and 3) Jesus bids us to die to ourselves and so that we give ourselves completely to others.Â
Two verses make this Psalm famous: verse 22 and 24. All three synoptic gospels have Jesus quoting this verse (Mt 21:42; Mk 12:10; and Lk 20:17), applying it to himself. He is the cornerstoneâthe most important stoneâin building the "temple" of Godâhimself! In the Old Testament reading we reread from the perspective of Abraham's servant how everything happened that Rebekkah was chosen. Laban and Bethuel's response to this account drives home the point: "The thing has come from the LORD; we cannot speak to you bad or good." The gospel reading tells us about Jesus feeding the 4000 now from seven loaves of bread and a few fish, reprsing what happens earlier in chapter six. Still, the Pharisees demand a sign! Jesus and the apostels then get into the boat to go to the other side of the Sea of Galilee. Once in the boat they realize that they don't have any bread. Jesus overhears their discusion and says, "'Having eyes do you not see, and having ears do you not hear?'" He then reminds them of the feeding of the five-thousand earlier. His point: don't worry. I will provide! Starting with Abraham and running all through the Old Testament, YHWH provides for his people to show them his promised salvation: Jesus. The point is not that YHWH provided Rebekkah is Isaac to be his wife in a miculous manner, but that she would bear her portion of the promised Jesus. On the scene in the gospels Jesus' miracles repeatedly remind us that He is the fulfillment of that promise.Â
In the Psalm we read, "The LORD is the strength of his people; he is the saving refuge of his anointed." We see this "strength" in the Old Testament reading as the LORD miraculously provides the wife of Isaac, Rebekah. The Gospel reading from Mark tells us of the Syrophoenecian woman who persists with Jesus in her request and Jeus commends her. That Jesus actually insults her is surprising but he is pushing her to confess her faith. Mark then tells us of the man healed of deafness and being mute. He says, "Ephphatha," which means be opened. This is a statement of undoing the curse. If the curse is the binding up of everything so that nothing functions the way it should, forgiveness is the undoing of this binding--it's release. Ephphatha in this sense, be opened, reminds us of the resurrection. Jesus opens the tomb, restoring creation for all time.Â
The Psalm is shocking honest about who controls all things: the LORD. "You brought us into the net; you laid a crushing burden on our backs..." (v 11). The Genesis reading recounts God testing Abraham, asking him to sacrafice his long-promised son, Isaac. When Isaac asks where the animal is for the expected sacrifice, Abraham replies, "'God will provide for himself the lamb for a burnt offering, my son.'" Indeed, he does. Jesus confronts the Pharisees and Scribes in the Gospel reading, telling them that it's what in the heart that matters, not what is on the outside of a person's body. He is telling them that they missed the point of the commandments: it wasn't about them but about their neighbors! He then tells them that it is a person's heart that matters--what's "inside" of him--not what's on the outside. Each of these verses challenges us to be real with life and places us in immediate relationship with God. Job 1:21 tells us, "The LORD gave, and the LORD has taken away; blessed be the name of the LORD.â
All three readings tell us of God's compassion in concrete ways. In the Psalm the writer recounts how YHWH restored the fortunes of ZionâJerusalem. This would refer most immediately to the peopel of God returning to Jerusalem after their captivity in Assyria and Babylon. The Old Testament reading shows YHWH having compassion on Hagar and Ismael, "And God heard the voice of the boy, and the angel of God called to Hagar form heaven and said to her, 'What troubles you, Hagar? Fear not, for God has heard the voice of the boy where he is.'" In the Gospel reading Jesus provides for over 5000 people food to eat, he calms the stormy sea, and heals the sick in Gennesaret. Jesus always has compassion on us, and at the heart of the Gospel is the truth that even in trying times he is there using them for our good: "For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God" (1 Co 1:18).
The Psalm opens with a bold claim that if YHWH is our dwelling place--our safe place--no evil will befall us. This is hyperbole, extreme speech to make the point of verse 15: I will be with him in trouble and rescue and honor him. The Old Testament reading tells us of Abraham and Sarah making a meal for YHWH, who mysteriously appears as three men. Abraham immediately becomes host and tells Sarah to make some bread and his servant man to prepare the calf. Eventually the men ask him where Sarah is. Here we finally hear the promise of YHWH: she will have a son next year at this time, fulfilling promises made to Abraham already. In the Gospel reading we learn of Herod's concern with Jesus, thinking he may be John the Baptizer raised from the dead; Mark then recounts what Herod alread did to John: beheading him at his illegimate wife's request. All three readings help us deal with uncertainies, refocusing us on Jesus. Although the Psalm speaks hyperbollically, it's point is that LORD will care for us, just as he does for Abraham and Sarah, and as he did feeding the large crowd.Â
Wherever we are, God is there, his hand upon us. All nations are blessed through Abram and Sarai, who become Abraham and Sarah, the "-ah" in Sarah sounding like the beginning of YHWH, thus reminding her whose she is. YHWH intervenes in the schemes of Abram and Sarai, who take the promise into their own hands so that Hagar conceives. YHWH shows mercy to Hagar and reinstitutes Abram and Sarai as the promise-bearers. It is YHWH who establishes the covenant again with both of them. Circumcision becomes the visible mark of the promise for Abram and Sarai! So, at a very old age both Sarai and Abram conceive a child, Isaac, the covenant-bearer. This covenant is everlasting, being fulfilled in Jesus. Thus, in the Gospel, we read that  Jesus calls the apostles to take his Gospel to all nations for all time. In all these readings we see YHWH pushing his promise forward in spite of us.
In all three readings we learn of YHWH's down-to-earthness. In the Psalm we read that the LORD's hand is heavy upon David. In the Old Testament reading we hear how YHWH has chosen Abram personally from Ur of the Chaldeans to inherit the land that we now know as Israel. In the Gospel reading we read that Jesus pushed the crowdes aside to heal the bleeding woman and takes the parents upstairs to heal the girl. Both encounters portray Jesus as the Savior who interacts and cares for people. He is personal. This understanding of God is unique among world religions, which depict their version of God as distant and impersonal. This is why Jesus is called Immanuel--God with us!
Verse 28 of the Psalm reading says, "But for me it is good to be near God... ." In the Old Testament reading YHWH promises Abram that he and his descendents will inherit the land before him--northward, southward, eastward, westward. Jesus heals the demon-possessed man in Mark 5. YHWH demonstrates his nearness to Abram through the promise of the land. As the land-incarnate, Jesus comes near and heals the man by sending the demons into the herd of pigs. As we read the Bible the theme of YHWH's nearness becomes important for his creation and creatures. To be far from God is to be near death. To be near God is to be near life. Ultimately, the people of God suffer death from their constant apostasy as YHWH withdrawls from his people and sends them into captivity. In his mercy, though, he comes nearer than any person could imagine in Jesus, who brings God into creation and makes it new from within. The Church, where the Gospel is proclaimed, now heralds this newness to the dying creation all around her, pointing to the dawn of the resurrection of all things with Jesus' resurrection and its fulfillment when Jesus returns to make new his entire creation.
The Psalm reading tells us of YHWH being merciful on the sailors in rough sees. YHWH calms them. Just like Jesus does in the gospel reading, proving that Jesus is YHWH in the flesh. When YHWH speaks, things happen, as shown in the Old Testament, too. YHWH calls Abram, telling him to go from his country and kindred so that he can make him a great nation. YHWH's word moves Abram to do so! God's Word is power, it does what it says. Martin Luther honed in on this concept of the Word of God, emphasizing its verbal-spoken nature. The Bible tells us what to say and what not to say. Yet, it is the verbal-spoken Word that the Holy Spirit uses to create faith. So, speak the Word of God to people. It will not return void (cf. Is 55:11)
In the Old Testament reading Moses tells about Noah coming off of the boat after the flood. Interestingly, in 9:3 YHWH permits eating meat--up to now they were vegans. More importantly, of course, is the promise that YHWH will never again destroy as he does with the flood. The rainbow becomes the sign between YHWH and creation that this will never happen again. This account is powerfully invoked in 1 Peter 3:18-22, in which the Apostle Peter tells that baptism is like the ark which saves Noah. "Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him." In other words baptism is our Noah's ark! The Gospel reading tells us about the nature of the Word of God and how it is received through a parable, which are meant for those in the kingdom--people who pay attention to the Word of God. People will respond differently to the Word of God is one point. The more important point is that the Word is to be scattered like seed. It reminds us that it is God the Holy Spirit who uses this Word to create faith in the heart of a child of God.Â
The Psalm tells us that the creation is still beholden to YHWH. He rides the wings of the wind and sets the earth on its foundations. Lest we think that "mother nature" is realigning the environment because of our abuse of it, this Psalm reminds us that its actually YHWH who is in control of it all. The Biblical narrative tells us that this creation is groaning (cf. Rm 8:22) until Jesus comes to make all things new. Lest we also think that YHWH would never do something like this, the Old Testament reading tells us that he already has in the flood. The gospel comes forth, though, in the Ge 8:1, "But God remembered... ." Of course, by his nature God could never forget his promises to Noah or any other promise. Rather, when God remembers he acts on his promises based on his character. Finally, the Gospel reading tells us that Jesus' family still is uncertain of who he is. The Scribes actually acuse him of being possessed by Beelzebul, the name given to one of the Caananite idols meaning lord of the fly. Whoever accuses Jesus of being Satan commits the unforgiveable sin, blaspheming agains the Holy Spirit. The Holy Spirit always points people to Jesus as Lord and Savior, creating faith in the hearts of people who hear the Gospel. To say that he does the opposite is the unforgiven sin.Â
The Psalm makes clear who YHWH thinks deserves the attention of the kings of this world: the King on the holy hill of Zion. This prophecy points to Jesus Christ who comes to redeem us from all the evil in the world. People abuse the power entrusted to them by YHWH. In the Genesis ready things have gotten so out of control that Godly men were taking women for their pleasure without YHWH's sanction and blessing. Read: free for all with no regard for all. The Gospel shows Jesus taking this evil head on and people coming to Jesus for help. With his word Jesus heals the man who has a withered hand. Jesus is the King on the holy hill of Zion, who heals to demonstate that he is God in the flesh and on the scene. Jesus speaks evil to death! That same power of God's Word is real today, as Jesus through His Holy Spirit works through this dying creation to make it new from within it!
Verse 9 of the Psalm says, "Help us, O God of our salvation, for the glory of your name." The call for help is based on God's nameâYHWH. It is the nature of God's name to help his people. Genesis 4 shows how much help we need, already early in creation. Cain kills Abel out of jealousy. Cain's heart wasn't right in giving his offeringâhe did not do well. The Gospel reading tells us about Jesus' disciples not fasting like John's do, and how Jesus' disciples pluck heads of grain on the Sabbath. The Pharisees pounce, of course, accusing Jesus of being lax in regards to the Law. In both cases the point of the Law is missed by the Pharisees. They had made the Law as a means of assuring themselves of God's favor. It's true purpose was to benefit them, though, and now that Jesus is on the scene so to speak, the one who fulfills the Law, it's purpose of pointing people to Jesus is no longer needed. The Bridegroom is here. The new patch is sewn. There is no need to go back to the old ways of the Law.Â
In the Psalm the godly one is gone, replaced by everyone who utters lies. Notice how different YHWH is in verse 6: The words of the LORD are pure words, like silver refined in a furnace on the ground, purified seven times. We see the ultimate lie in the Old Testament reading from Genesis 3: Did God really say? This lie-question from the serpent to the woman leads her and the man to turn to themselves for answers. So, they eat the fruit from the tree of good and evil, even though God has told them not to. The result: YHWH curses the man, woman, and the earth. Everything is cursed, not functing the way God made it. The law of entropy is true theologically: everything moves to disorder, including our bodies when we die. The lie has taken hold over all creation and everything is coming undone, including the paralytic in the Gospel, whose nerves no longer enervate muscles for movement. People bring the paralytic to Jesus, lowering him through the roof so that Jesus may heal him. Jesus declares his sins forgiven, and people take offense for only God forgives sins. Jesus shows he is God to save creation by telling the paralytic to take up his bed and walk. The man does. Everyone is amazed. The power of God's Word is evidenced further in Jesus' call of Matthew to follow him. Matthew leaves at Jesus' word. God's Word does what it says!
In Psalm 9 we learn of God's faithfulness in making things right. In v.7 the outlook switches to the day when Jesus returns, referencing judging the world with righteousness. Until then, we are called to be faithful in this unright world, like those in the Gospel reading who bring people marred by sin to Jesus, that he may heal them. Indeed, he does, proving that he incarnates the new creation and bestows on this creation evidence of what is to come for all. Especially meaningful are the words in verse 38, in which Jesus tells Simon and those with him that he must go to the next towns to preach. Whereas the miracles of Jesus prove he is God in the flesh, they happen in snippets--one here and another there. Preaching happens wherever Jesus goes. The inverse is true, too, Jesus happens wherever preaching goes. Preaching is the task of speaking/proclaiming God's law and gospel to peopleâto you. The law shows you your sin and its necessary consequenceâyour deathâand the gospel resurrects you back to life by pointing you to Jesus and his saving work through his death and resurrection!