Meditations in Psalm 119
“I will run the course of Your commandments, for You shall enlarge my heart … Give me understanding, and I shall keep Your law; indeed, I shall observe it with my whole heart.” Psalm 119:32,34 (Read verses 25-32)
Having an enlarged heart is usually not a good thing, unless, of course, it is a spiritual heart enlarged by God Himself that we might love the Lord our God and walk in His ways.
In these two verses, the psalmist prays: “I will run the course of Your commandments, for You shall enlarge my heart … Give me understanding, and I shall keep Your law; indeed, I shall observe it with my whole heart.”
By nature, our hearts are turned away from the Lord God. We are born into this world neither loving God, nor walking in the way of His commandments. Our hearts are small and focused only on ourselves and what we want and desire. Before we can love our Maker and walk in His ways, we need a new heart, a big heart, created by the gracious working of our God and Savior.
“Create in me a clean heart, O God, and renew a steadfast spirit within me” (Psalm 51:10).
Without understanding, without knowing our own sinfulness and the mercy and grace of God our Father in sending His Son, Christ Jesus, to suffer and die for our sins and rise again, we would and could have no desire to keep God’s commandments and walk in His ways. Indeed, without the wisdom and instruction which the Holy Spirit gives through the Word, we would not be able to know and understand God’s Word, place our faith in Christ Jesus or walk in His ways.
Thus, we pray that the Lord would enlighten us and give us understanding from His Word. We pray that through the Scriptures, He would make us wise unto salvation through faith in Christ Jesus and instruct us in the way in which we should live as His redeemed and forgiven children (cf. 2 Timothy 3:14-17).
“Show me Your ways, O LORD; teach me Your paths. Lead me in Your truth and teach me, for You are the God of my salvation; on You I wait all the day” (Psalm 25:4-5).
Enlarge my heart, O God, and give me understanding from Your Word that I may see my sinfulness but also take comfort in the forgiveness and life You offer and give to me in Christ Jesus, my Savior. Give me the desire and strength to walk in Your ways and to live in accord with Your holy commandments. Amen.
“Incline my heart to Your testimonies, and not to covetousness. Turn away my eyes from looking at worthless things, and revive me in Your way.” Psalm 119:36-37 (Read verses 33-40)
It seems, in this world, we are never satisfied. We desire more and more and think if only we had this or that we would be happy and content. The true source of happiness and contentment is, of course, knowing Christ as Savior and walking in fellowship with God our Maker.
Thus the psalmist prays: “Incline my heart to Your testimonies, and not to covetousness. Turn away my eyes from looking at worthless things, and revive me in Your way.”
Rather than having our hearts focused on this world and the things of this world, we need to pray that God would incline our hearts to the testimonies of His Word. Rather than coveting what God has not given us and thinking that true life comes from an abundance of possessions and being successful in this world, we pray that God would turn away our eyes from looking at worthless things and revive us in His ways – through the truth of God’s Word.
True life comes not by the worthless and temporary things of this world; it comes through faith in Christ Jesus, God’s own dear Son who redeemed us from all sins and won for us the everlasting joys of heaven.
God grant to us hearts which are inclined to read and study God’s Word that we might not chase after worthless things but repent of our evil ways and place our hope and confidence in Christ Jesus, Son of God and Son of man who suffered and died for all our sins and rose again in triumph.
Dear gracious and merciful God. Turn away my heart from the vain and useless things of this world and incline it to read and study Your Word that I might learn of You and Your grace and mercy toward me in Christ Jesus and of Your ways.
Epitome of the Formula of Concord
Comprehensive Summary, Rule and Norm According to which all dogmas should be judged, and the erroneous teachings [controversies] that have occurred should be decided and explained in a Christian way.
1] 1. We believe, teach, and confess that the sole rule and standard according to which all dogmas together with [all] teachers should be estimated and judged are the prophetic and apostolic Scriptures of the Old and of the New Testament alone, as it is written Ps. 119:105: Thy Word is a lamp unto my feet and a light unto my path. And St. Paul: Though an angel from heaven preach any other gospel unto you, let him be accursed, Gal. 1:8.
2] Other writings, however, of ancient or modern teachers, whatever name they bear, must not be regarded as equal to the Holy Scriptures, but all of them together be subjected to them, and should not be received otherwise or further than as witnesses, [which are to show] in what manner after the time of the apostles, and at what places, this [pure] doctrine of the prophets and apostles was preserved.
3] 2. And because directly after the times of the apostles, and even while they were still living, false teachers and heretics arose, and symbols, i. e., brief, succinct [categorical] confessions, were composed against them in the early Church, which were regarded as the unanimous, universal Christian faith and confession of the orthodox and true Church, namely, the Apostles’ Creed, the Nicene Creed, and the Athanasian Creed, we pledge ourselves to them, and hereby reject all heresies and dogmas which, contrary to them, have been introduced into the Church of God.
4] 3. As to the schisms in matters of faith, however, which have occurred in our time, we regard as the unanimous consensus and declaration of our Christian faith and confession, especially against the Papacy and its false worship, idolatry, superstition, and against other sects, as the symbol of our time, the First, Unaltered Augsburg Confession, delivered to the Emperor Charles V at Augsburg in the year 1530, in the great Diet, together with its Apology, and the Articles composed at Smalcald in the year 1537, and subscribed at that time by the chief theologians.
5] And because such matters concern also the laity and the salvation of their souls, we also confess the Small and Large Catechisms of Dr. Luther, as they are included in Luther’s works, as the Bible of the laity, wherein everything is comprised which is treated at greater length in Holy Scripture, and is necessary for a Christian man to know for his salvation.
6] To this direction, as above announced, all doctrines are to be conformed, and what is, contrary thereto is to be rejected and condemned, as opposed to the unanimous declaration of our faith.
7] In this way the distinction between the Holy Scriptures of the Old and of the New Testament and all other writings is preserved, and the Holy Scriptures alone remain the only judge, rule, and standard, according to which, as the only test-stone, all dogmas shall and must be discerned and judged, as to whether they are good or evil, right or wrong.
8] But the other symbols and writings cited are not judges, as are the Holy Scriptures, but only a testimony and declaration of the faith, as to how at any time the Holy Scriptures have been understood and explained in the articles in controversy in the Church of God by those then living, and how the opposite dogma was rejected and condemned [by what arguments the dogmas conflicting with the Holy Scripture were rejected and condemned].
I. Original Sin.
STATUS CONTROVERSIAE.
The Principal Question in This Controversy.
1] Whether original sin is properly and without any distinction man’s corrupt nature, substance, and essence, or at any rate the principal and best part of his essence [substance], namely, the rational soul itself in its highest state and powers; or whether, even after the Fall, there is a distinction between man’s substance, nature, essence, body, soul, and original sin, so that the nature [itself] is one thing, and original sin, which inheres in the corrupt nature and corrupts the nature, another.
Affirmative Theses.
The Pure Doctrine, Faith, and Confession according to the Aforesaid Standard and Summary Declaration.
2] 1. We believe, teach, and confess that there is a distinction between man’s nature, not only as he was originally created by God pure and holy and without sin, but also as we have it [that nature] now after the Fall, namely, between the nature [itself], which even after the Fall is and remains a creature of God, and original sin, and that this distinction is as great as the distinction between a work of God and a work of the devil.
3] 2. We believe, teach, and confess also that this distinction should be maintained with the greatest care, because this doctrine, that no distinction is to be made between our corrupt human nature and original sin, conflicts with the chief articles of our Christian faith concerning creation, redemption, sanctification, and the resurrection of our body, and cannot coexist therewith.
4] For God created not only the body and soul of Adam and Eve before the Fall, but also our bodies and souls after the Fall, notwithstanding that they are corrupt, which God also still acknowledges as His work, as it is written Job 10:8: Thine hands have made me and fashioned me together round about. Deut. 32:18; Is. 45:9ff; 54:5; 64:8; Acts 17:28; Job 10:8; Ps. 100:3; 139:14; Eccl. 12:1.
5] Moreover, the Son of God has assumed this human nature, however, without sin, and therefore not a foreign, but our own flesh, into the unity of His person, and according to it is become our true Brother. Heb. 2:14: Forasmuch, then, as the children were partakers of flesh and blood, He also Himself likewise took part of the same. Again, 16; 4:15: He took not on Him the nature of angels, but He took on Him the seed of Abraham. Wherefore in all things it behooved Him to be made like unto His brethren, yet without sin. 6] In like manner Christ has also redeemed it as His work, sanctifies it as His work, raises it from the dead, and gloriously adorns it as His work. But original sin He has not created, assumed, redeemed, sanctified; nor will He raise it, will neither adorn nor save it in the elect, but in the [blessed] resurrection it will be entirely destroyed.
7] Hence the distinction between the corrupt nature and the corruption which infects the nature and by which the nature became corrupt, can easily be discerned.
8] 3. But, on the other hand, we believe, teach, and confess that original sin is not a slight, but so deep a corruption of human nature that nothing healthy or uncorrupt has remained in man’s body or soul, in his inner or outward powers, but, as the Church sings: Through Adam’s fall is all corrupt, Nature and essence human.
9] This damage is unspeakable, and cannot be discerned by reason, but only from God’s Word. 10] And [we affirm] that no one but God alone can separate from one another the nature and this corruption of the nature, which will fully come to pass through death, in the [blessed] resurrection, where our nature which we now bear will rise and live eternally without original sin and separated and sundered from it, as it is written Job 19:26: I shall be compassed again with this my skin, and in my flesh shall I see God, whom I shall see for myself, and mine eyes shall behold.
Negative Theses.
Rejection of the False Opposite Dogmas.
11] 1. Therefore we reject and condemn the teaching that original sin is only a reatus or debt on account of what has been committed by another [diverted to us] without any corruption of our nature.
12] 2. Also, that evil lusts are not sin, but con-created, essential properties of the nature, or, as though the above-mentioned defect and damage were not truly sin, because of which man without Christ [not ingrafted into Christ] would be a child of wrath.
13] 3. We likewise reject the Pelagian error, by which it is alleged that man’s nature even after the Fall is incorrupt, and especially with respect to spiritual things has remained entirely good and pure in naturalibus, i. e., in its natural powers.
14] 4. Also, that original sin is only a slight, insignificant spot on the outside, dashed upon the nature, or a blemish that has been blown upon it, beneath which [nevertheless] the nature has retained its good powers even in spiritual things.
15] 5. Also, that original sin is only an external impediment to the good spiritual powers, and not a despoliation or want of the same, as when a magnet is smeared with garlic-juice, its natural power is not thereby removed, but only impeded; or that this stain can be easily wiped away like a spot from the face or pigment from the wall.
16] 6. Also, that in man the human nature and essence are not entirely corrupt, but that man still has something good in him, even in spiritual things, namely, capacity, skill, aptness, or ability in spiritual things to begin, to work, or to help working for something [good].
17] 7. On the other hand, we also reject the false dogma of the Manicheans, when it is taught that original sin, as something essential and self-subsisting, has been infused by Satan into the nature, and intermingled with it, as poison and wine are mixed.
18] 8. Also, that not the natural man, but something else and extraneous to man, sins, on account of which not the nature, but only original sin in the nature, is accused.
19] 9. We reject and condemn also as a Manichean error the doctrine that original sin is properly and without any distinction the substance, nature, and essence itself of the corrupt man, so that a distinction between the corrupt nature, as such, after the Fall and original sin should not even be conceived of, nor that they could be distinguished from one another [even] in thought.
20] 10. Now, this original sin is called by Dr. Luther nature-sin, person-sin, essential sin, not because the nature, person, or essence of man is, without any distinction, itself original sin, but in order to indicate by such words the distinction between original sin, which inheres in human nature, and other sins, which are called actual sins.
21] 11. For original sin is not a sin which is committed, but it inheres in the nature, substance, and essence of man, so that, though no wicked thought ever should arise in the heart of corrupt man, no idle word were spoken, no wicked deed were done, yet the nature is nevertheless corrupted through original sin, which is born in us by reason of the sinful seed, and is a fountainhead of all other actual sins, as wicked thoughts, words, and works, as it is written Matt. 15:19: Out of the heart proceed evil thoughts. Also Gen. 6:5; 8:21: The imagination of man’s heart is evil from his youth.
22] 12. Thus there is also to be noted well the diverse signification of the word nature, whereby the Manicheans cover their error and lead astray many simple men. For sometimes it means the essence [the very substance] of man, as when it is said: God created human nature. But at other times it means the disposition and the vicious quality [disposition, condition, defect, or vice] of a thing, which inheres in the nature or essence, as when it is said: The nature of the serpent is to bite, and the nature and disposition of man is to sin, and is sin; here the word nature does not mean the substance of man, but something that inheres in the nature or substance.
23] 13. But as to the Latin terms substantia and accidens, because they are not words of Holy Scripture, and besides unknown to the ordinary man, they should not be used in sermons before ordinary, uninstructed people, but simple people should be spared them.
24] But in the schools, among the learned, these words are rightly retained in disputations concerning original sin, because they are well known and used without any misunderstanding, to distinguish exactly between the essence of a thing and what attaches to it in an accidental way.
25] For the distinction between God’s work and that of the devil is thereby designated in the clearest way, because the devil can create no substance, but can only, in an accidental way, by the providence of God [God permitting], corrupt the substance created by God.
Bible Study in Preparation for Sunday
Scripture Readings for Sunday are: Psalm 119:33-40; Ephesians 3:14-21; and Matthew 14:13-21. Please read them in their context as you prepare for worship on Sunday.
The Adult Bible Class is studying St. Paul’s Epistle to the Ephesians, at chapter two, verse 19ff.
Remember to Pray
Remember to pray for our church and for all our members, that none be lost to Christ’s kingdom but that all continue in repentance and be strengthened and built up in the true and saving faith in Christ Jesus through the hearing and study of His Word. We pray for God’s healing and strengthening of our congregation, as well as for God’s help with our church’s financial needs. We continue to pray for all who have been sick or who are suffering among us – for Sam Rusch, who was hospitalized; for Bonnie Hawes, who is anticipating heart surgery; and for a young child in Oklahoma, suffering from a tumor; for those who have been absent from us, for our extended families and for believers who are alone and have no congregation. Continue to pray for Lutheran congregations in the Philippines and Japan, for Christians in Nigeria, Haiti and Chile, and for believers around the world who are persecuted or suffering for their faith in Christ Jesus.
Events and Announcements
Monthly Evening Bible Study is tentatively scheduled for 7 p.m., Wednesday, August 24. We will be continuing with a study of segments on the reliability of Scriptures from Bible on Trial.
On-line video of worship services can be found at: http://goodshepherdrogers.org/blog/worship-service-video.
Information for bulletins or newsletters may be sent to Pastor Moll by calling him at 479-233-0081 or by e-mail at goodshepherdrogers@yahoo.com.
Psalm 121
A Song of Ascents.
1 I will lift up my eyes to the hills—
From whence comes my help?
2 My help comes from the LORD,
Who made heaven and earth.
3 He will not allow your foot to be moved;
He who keeps you will not slumber.
4 Behold, He who keeps Israel
Shall neither slumber nor sleep.
5 The LORD is your keeper;
The LORD is your shade at your right hand.
6 The sun shall not strike you by day,
Nor the moon by night.
7 The LORD shall preserve you from all evil;
He shall preserve your soul.
8 The LORD shall preserve your going out and your coming in
From this time forth, and even forevermore.