By Jeff Pulse

The Old Testament text for this Sunday, July 22, 2018, the ninth Sunday after Pentecost, is from the book of the prophet Jeremiah. The text is Jeremiah 23:1-6 and contains the very familiar Messianic reference of “The Righteous Branch” and the title, “The Lord is our Righteousness.” However, the pericope begins with a common prophetic condemnation of false and evil shepherds who have been charged to care for the LORD’s sheep. Like Ezekiel 34, the shepherds have neglected the sheep for their own needs. In some cases, they are guilty of abusing the flock causing them to scatter and run away. Thus, the LORD promises that He Himself will gather up the remnants and they will prosper under His shepherding. At that time He will appoint new shepherds—obviously shepherds who are “undershepherds” to Him and properly care and provide for His flock.

 By Jeff Pulse

The Old Testament text for this Sunday, July 8, 2018, the seventh Sunday after Pentecost, is from the book of the prophet Ezekiel. The text is Ezekiel 2:1-5 and is usually entitled the “Call of Ezekiel,” although the language of the Hebrew more indicates the “Sending of Ezekiel.” We see this language also in the “Call” of other prophets as well (Isaiah; Jeremiah). Horace Hummel, whose Commentary on Ezekiel 1-20 in the Concordia Commentary series we will point to on occasion, titles this section as “The Prophetic Commissioning of Ezekiel: Part 1.” Part 2 of this commissioning would begin then in chapter three.

By Jeff Pulse

The Old Testament text for this Sunday, July 1, 2018, the sixth Sunday after Pentecost, is from Jeremiah’s book of Lamentations. The text is Lamentations 3:22-33 and is one of the few texts in the pericopal system from this writing. Lamentations, as the name indicates, is full of laments and woes. However, our text for this Sunday has a strong message of hope and confidence in the LORD. In the overall context of Lamentation, this text stands out as a breath of fresh air, or perhaps more accurately as words of relief after so much dismal lamenting!

By Jeff Pulse

Our text is from the book of Job. The text is Job 38:1-11 and begins the section in Job frequently called Yahweh’s first speech. In truth, this is the moment that Job and even his friends have been waiting for. They have been hoping that the LORD will break His silence and set things straight, answer the questions, and reveal the “why” of what is going on in Job’s miserable life. However, it is important to note that the LORD does NOT answer the questions that Job and his friends have been wrestling with. He ignores Job’s complaints and claims of innocence and refuses to support the accusations of Job’s friend—He just does not go there! This disappoints the readers of Job even today.

By Jeff Pulse

Our text for this Sunday is from the book of the prophet Ezekiel. The text, Ezekiel 17:22-24, is quite short, only three verses, but it is quite interesting in the larger context of chapter 17. The chapter begins with a riddle, an allegory, which is introduced by, “The Word of Yahweh came to me.” Note also that this phrase is repeated in verse 11, which begins the second major portion of the chapter and contains our pericope. As we go through these three verses it is interesting and important to see them in the larger context of the allegory in the opening portion of chapter 17.

By Jeff Pulse

Our text for this Sunday, is from the first book of the Torah, Genesis. The text is a familiar one, Genesis 3:8-15, and describes separation of God and man as a result of the Fall into sin in the Garden of Eden. Obviously, the Fall is a tragic event on every level. Adam and Eve have disobeyed God, not trusting in His promises, and they find themselves hiding from God in their shame. There is no way this can work out for them, and they know it.

By Jeff Pulse

The Old Testament lesson for this Sunday, May 27, 2018, is from the Book of the Twelve Minor Prophets, specifically Hosea 2:14-20. The context is very important because these verses are right in the middle of Hosea’s prophetic object lesson ordained by God. As you may recall, Hosea was told by God to marry a woman of whoredom and have children. This he did. Her name was Gomer, and they had three children—“not my people,” “not loved,” and “Jezreel.” At this point, Gomer left her husband and began to play the harlot with other men. It is finally at this point that the LORD Gods provides Hosea, Israel, and us with a glimmer of what is going on—what’s the point? The LORD tells Hosea that Gomer is Israel! The LORD married her, but she is an unfaithful bride who has played the harlot with other gods and other nations. Therefore, she is not His people; she is not loved! These are harsh words of condemnation, but our text lays out how the LORD will restore the relationship. Following our text, Hosea is instructed to buy back Gomer so that she will be his bride once again. And so has the LORD purchased His bride—not with gold or silver, but with the holy, precious blood of Jesus.

By Jeff Pulse

Our text for Holy Trinity Sunday is from the Book of the prophet Isaiah, chapter 6:1-8. The reason this text is chosen for Holy Trinity is the rare triad in verse 3: “Holy, holy, holy.” The Early Church considered this to be a Trinitarian formula (and I would agree). However, during the Arian Controversy, they stepped away from that use as Arias used this text against them as he supported his heretical position. It took a while, but the Church has returned to that Trinitarian interpretation, and thus it is in the pericopal system for Holy Trinity Sunday.

By Jeff Pulse

The Old Testament reading for Maundy Thursday, March 29, 2018, is written in the second book of the Torah, Exodus. The text appointed for this special service is Exodus 24:3-11 and is the strange account of Moses and 70 elders (along with Aaron, Nadab, and Abihu—perhaps Joshua) being called up the Mount of Sinai to eat in the presence of God. The language used indicates that this is the full manifestation of God, not simply the pre-incarnated Christ. However, the question is, “How can this be?” Sinful men cannot look upon the face of God and live, and yet here these men are doing just that and not dying. This account is one of the places where God breaks His own rule. We have seen this with Moses as well when God shows him his backside. It is important to remember two things in this regard. First, God is the One who makes the rule. Therefore, He can opt to break it; man does not have that right or luxury. Second, whenever God does break one His rules in the Scriptures, it is always on the side of grace. Therefore, we need not fear that one day God will wake up and destroy us, hate us, or abandon us because He decides to break a rule/promise.