Jubilate Sunday - Third Sunday after Easter

The Empty Tomb, by Norma Boeckler

Jubilate, The Third Sunday of Easter, 2013

Pastor Gregory L. Jackson

http://www.ustream.tv/channel/bethany-lutheran-worship

Bethany Lutheran Church, 10AM Central Time

The Hymn #  536     Awake My Soul  3.28

The Confession of Sins
The Absolution
The Introit p. 16
The Gloria Patri
The Kyrie p. 17
The Gloria in Excelsis
The Salutation and Collect p. 19
The Epistle and Gradual       

The Gospel              

Glory be to Thee, O Lord!
Praise be to Thee, O Christ!
The Nicene Creed p. 22
The Sermon Hymn # 36            Now Thank We            3.40

 A Little While

The Communion Hymn # 354            In the Cross 3.84

The Preface p. 24
The Sanctus p. 26
The Lord's Prayer p. 27
The Words of Institution
The Agnus Dei p. 28
The Nunc Dimittis p. 29
The Benediction p. 31
The Hymn #231 We Now Implore                           3.38 

THIRD SUNDAY OF EASTER

Lord God, heavenly Father, who of Thy fatherly goodness dost suffer Thy children to come under Thy chastening rod here on earth, that we may be like unto Thine only-begotten Son in suffering and hereafter in glory: We beseech Thee, comfort us in temptations and afflictions by Thy Holy Spirit, that we may not fall into despair, but that we may continually trust in Thy Son's promise, that our trials will endure but a little while, and will then be followed by eternal joy; that we thus, in patient hope, may overcome all evil, and at last obtain eternal salvation, through the same, Thy Son, Jesus Christ, our Lord, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.

KJV 1 Peter 2:11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; 12 Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 13 Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; 14 Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. 15 For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: 16 As free, and not using your liberty for a cloke of maliciousness, but as the servants of God. 17 Honour all men. Love the brotherhood. Fear God. Honour the king. 18 Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. 19 For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. 20 For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.

KJV John 16:16 A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. 17 Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? 18 They said therefore, What is this that he saith, A little while? we cannot tell what he saith. 19 Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? 20 Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. 21 A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. 22 And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. 23 And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.

Luther’s Sermon on the Gospel Lesson

Luther’s Second Sermon on the Gospel Lesson

A Little While

KJV John 16:16 A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father.

This is a remarkable conversation because the same words are used so many times and then explained. As I have mentioned in the past, the Bible is quite concise, so every detail is important.

When the Bible repeats or gives many examples, it is especially important.

This passage is impossible to forget because of the repetition. I wonder if it was used as a short catechism about difficult times. When language students translate it, they laugh because they translate the same words so many times in a row. Luther commented on this too, saying it was even a bit annoying.

The overall theme is dealing with the devastation of Jesus’ death, when everyone was dashed and terrified, locked up in a room, afraid of their opponents, even a week after they saw the risen Lord (except for Thomas, who was not exactly a shining example).

17 Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father?

Even though the disciples were prepared carefully by their Master, they did not grasp His complete mission. They had the specific prediction of His death and resurrection.

We all experience that when we know something but do not understand the complete impact of it until the reality strikes us. On a national level, no one has experienced the new medical laws, even though they are in writing and explained in many different places. The reason is that the actual experiences have not begun yet. As reality begins to strike those who voted for it, fear of the consequences dominates their thinking. Companies are announcing their future layoffs and unions are asking to opt out of the plan altogether.

So this was explained in advance and still the disciples only saw and experienced the worst when it happened. Faith almost vanished as fear took over.

18 They said therefore, What is this that he saith, A little while? we cannot tell what he saith. 19 Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me?

The larger theme of this lesson is this – just as the disciples experienced this after the death of Jesus, so we go through similar times of devastation, doubt, and fear.

Knowing that their despair turned into joy, we can cling to this reality – that although everything seems gloomy at the moment, and that gloom seems to last far too long, there is an answer, a solution from God in the future.

So this is my conclusion – we are to think of this episode, dwell on it, when we have those difficult periods in life. This is an important lesson, so important that the words are repeated again and again.

A little while, and ye shall not see me: and again, a little while, and ye shall see me?

Not seeing Jesus can also be understood as not experiencing the joy of the Christian faith and those benefits. We would love to have all the good things continue forever and the bad things go away immediately.

Even though we grow in spiritual wisdom with the study of the Word, new challenges face us because each stage of life has its own difficulties. Not only that, the worst apostates seem to float along in great prosperity while others suffer for being faithful.

The difficulties and tragedies of life come our way. As Luther observed, Satan works on us with the long continuation of those difficulties. This is especially true with opposition to the Gospel. Just when something is resolved, after a few days, it seems, it starts all over again – even on the same topic.

I told several people how tiresome the topic of UOJ was, especially when someone would start anew and say, “Explain why UOJ is wrong.” If I suggested a book for two or a few hundred posts, the reply would be, “No, I need it explained all over again.” Many times someone would take over and explain matters in different words.

It is not the writing and the debating that is difficult but the feeling that it is a fruitless effort when the same false arguments are used verbatim. And yet, this very opposition causes people to see the light of justification by faith.

This opposition makes us want to read the Apology of the Augsburg Confession and appreciate how that long section on justification is really a brilliant essay on the meaning of Romans and Galatians.

20 Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. 21 A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.

Who can forget this parable of childbirth, which is called labor for a good reason.

It is true physical anguish and fraught with dangers. Everyone involved wants it to be over, to have all fears and pain calmed. But when it is over, all that trouble is worthwhile with the birth of a child.

God made babies reward their parents with a super-abundance of charm and love. Every single day the baby has something to reward the parents – new ability, that first smile, looking like one side of the family or the other, cooing. Shakespeare summed it up as “mewing and puking babes.”

Mothers say, “When will they ever grow up?” and then “I miss my little ones.”

Difficulties are the same kind of anguish, and they are similar to childbirth. First – when will be over? And then – when God seems to smile again – although His grace is never absent – “That was fun” – overcoming, enduring, learning, or perhaps becoming more empathetic.

Luther correctly identified Paul’s thorn in the flesh as emotional rather than physical, because 99% of all pain is emotional rather than physical – and is not said to diminish physical pain or limitations. Milton said the mind can make a heaven out of hell or a hell out of heaven.

The difference is faith. The believer trusts in the One who oversees all and shows His love through Christ. Gerhardt expressed it many different ways, always with great simplicity and charm. But he did so because he lived it. One tribute said he was sifted by Satan. If you know flour, you know that the sifting makes it soft and silky, taking out the lumps.

"Commit Whatever Grieves Thee" by Paul Gerhardt, 1607-1676

1. Commit whatever grieves thee
Into the gracious hands
Of Him who never leaves thee,
Who heaven and earth commands.
Who points the clouds their courses,
Whom winds and waves obey,
He will direct thy footsteps
And find for thee a way.

2. On Him place thy reliance
If thou wouldst be secure;
His work thou must consider
If thine is to endure.
By anxious sighs and grieving
And self-tormenting care
God is not moved to giving;
All must be gained by prayer.

3. Thy truth and grace, O Father,
Most surely see and know
Both what is good and evil
For mortal man below.
According to Thy counsel
Thou wilt Thy work pursue;
And what Thy wisdom chooseth
Thy might will always do.
4. Thy hand is never shortened,
All things must serve Thy might;
Thine every act is blessing,
Thy path is purest light.
Thy work no man can hinder,
Thy purpose none can stay,
Since Thou to bless Thy children
Wilt always find a way.

5. Though all the powers of evil
The will of God oppose,
His purpose will not falter,
His pleasure onward goes.
Whate'er God's will resolveth,
Whatever He intends.
Will always be accomplished
True to His aims and ends.

6. Then hope, my feeble spirit,
And be thou undismayed;
God helps in every trial
And makes thee unafraid.
Await His time with patience,
Then shall thine eyes behold
The sun of joy and gladness
His brightest beams unfold.

7. Arise, my soul, and banish
Thy anguish and thy care.
Away with thoughts that sadden
And heart and mind ensnare!
Thou art not lord and master
Of thine own destiny;
Enthroned in highest heaven,
God rules in equity.

8. Leave all to His direction;
In wisdom He doth reign,
And in a way most wondrous
His course He will maintain.
Soon He, His promise keeping,
With wonder-working skill,
Shall put away the sorrows
That now thy spirit fill.

9. A while His consolation
He may to thee deny,
And seem as though in trial
He far from thee would fly;
A while distress and anguish
May compass thee around,
Nor to thy supplication
An answering voice be found.

10. But if thou perseverest,
Thou shalt deliverance find.
Behold, all unexpected
He will thy soul unbind
And from the heavy burden
Thy heart will soon set free;
And thou wilt see the blessing
He had in mind for thee.

11. O faithful child of heaven,
How blessed shalt thou be!
With songs of glad thanksgiving
A crown awaiteth thee.
Into thy hand thy Maker
Will give the victor's palm.
And thou to thy Deliverer
Shalt sing a joyous psalm.

12. Give, Lord, this consummation
To all our heart's distress;
Our hands, our feet, e'er strengthen,
In death our spirits bless.
Thy truth and Thy protection
Grant evermore, we pray,
And in celestial glory
Shall end our destined way.

Hymn #520 
The Lutheran Hymnal
Text: Ps. 37: 5
Author: Paul Gerhardt, 1656
Translated by: composite
Titled: Befiehl du deine Wege
Composer: Hans L. Hassler, 1601
Tune: Herzlich tut mich

"Why Should Cross and Trial Grieve Me?"
by Paul Gerhardt, 1607-1676

1. Why should cross and trial grieve me?
Christ is near With His cheer;
Never will He leave me.
Who can rob me of the heaven
That God's Son For my own
To my faith hath given?

2. Though a heavy cross I'm bearing
And my heart Feels the smart,
Shall I be despairing?
God, my Helper, who doth send it,
Well doth know All my woe
And how best to end it.

3. God oft gives me days of gladness;
Shall I grieve If He give
Seasons, too, of sadness?
God is good and tempers ever
All my ill, And He will
Wholly leave me never.

4. Hopeful, cheerful, and undaunted
Everywhere They appear
Who in Christ are planted.
Death itself cannot appal them,
They rejoice When the voice
Of their Lord doth call them.

5. Death cannot destroy forever;
From our fears, Cares, and tears
It will us deliver.
It will close life's mournful story,
Make a way That we may
Enter heavenly glory.

6. What is all this life possesses?
But a hand Full of sand
That the heart distresses.
Noble gifts that pall me never
Christ, our Lord, Will accord
To His saints forever.

7. Lord, my Shepherd, take me to Thee.
Thou art mine; I was Thine,
Even e'er I knew Thee.
I am Thine, for Thou hast bought me;
Lost I stood, But Thy blood
Free salvation brought me.

8. Thou art mine; I love and own Thee.
Light of Joy, Ne'er shall I
From my heart dethrone Thee.
Savior, let me soon behold Thee
Face to face, -May Thy grace
Evermore enfold me!

Hymn #523 
The Lutheran Hymnal
Text: Ps. 73: 23
Author: Paul Gerhardt
Translated by: composite, based on John Kelly, 1867
Titled: Warum sollt' ich mich denn graemen
Composer: Johann G. Ebeling, 1666
Tune: Warum sollt' ich mich denn graemen

--

 

"If God Himself Be for Me"
by Paul Gerhardt, 1607-1676

1. If God Himself be for me,
I may a host defy;
For when I pray, before me
My foes, confounded, fly.
If Christ, my Head and Master,
Befriend me from above,
What foe or what disaster
Can drive me from His love?

2. This I believe, yea, rather,
Of this I make my boast,
That God is my dear Father,
The Friend who loves me most,
And that, whate'er betide me,
My Savior is at hand
Through stormy seas to guide me
And bring me safe to land.

3. I build on this foundation,
That Jesus and His blood
Alone are my salvation,
The true, eternal good.
Without Him all that pleases
Is valueless on earth;
The gifts I owe to Jesus
Alone my love are worth.

4. My Jesus is my Splendor,
My Sun, my Light, alone;
Were He not my Defender
Before God's awe-full throne,
I never should find favor
And mercy in His sight,
But be destroyed forever
As darkness by the light.

5. He canceled my offenses,
Delivered me from death;
He is the Lord who cleanses
My soul from sin through faith.
In Him I can be cheerful,
Bold, and undaunted aye;
In Him I am not fearful
Of God's great Judgment Day.

6. Naught, naught, can now condemn me
Nor set my hope aside;
Now hell no more can claim me,
Its fury I deride.
No sentence e'er reproves me,
No ill destroys my peace;
For Christ, my Savior, loves me
And shields me with His grace.

7. His Spirit in me dwelleth,
And o'er my mind He reigns.
All sorrow He dispelleth
And soothes away all pains.
He crowns His work with blessing
And helpeth me to cry,
"My Father!" without ceasing,
To Him who dwells on high.

8. And when my soul is lying
Weak, trembling, and opprest,
He pleads with groans and sighing
That cannot be exprest;
But God's quick eye discerns them,
Although they give no sound,
And into language turns them
E'en in the heart's deep ground.

9. To mine His Spirit speaketh
Sweet word of holy cheer,
How God to him that seeketh
For rest is always near
And how He hath erected
A city fair and new,
Where what our faith expected
We evermore shall view.

10. In yonder home doth flourish
My heritage, my lot;
Though here I die and perish,
My heaven shall fail me not.
Though care my life oft saddens
And causeth tears to flow,
The light of Jesus gladdens
And sweetens every woe.

11. Who clings with resolution
To Him whom Satan hates
Must look for persecution;
For him the burden waits
Of mockery, shame, and losses,
Heaped on his blameless head;
A thousand plagues and crosses
Will be his daily bread.

12. From me this is not hidden,
Yet I am not afraid;
I leave my cares, as bidden,
To whom my vows were paid.
Though life and limb it cost me
And everything I won,
Unshaken shall I trust Thee
And cleave to Thee alone.

13. Though earth be rent asunder,
Thou'rt mine eternally;
Not fire nor sword nor thunder
Shall sever me from Thee;
Not hunger, thirst, nor danger,
Not pain nor poverty
Nor mighty princes' anger
Shall ever hinder me.

14. No angel and no gladness,
No throne, no pomp, no show,
No love, no hate, no sadness,
No pain, no depth of woe,
No scheme of man's contrivance,
However small or great,
Shall draw me from Thy guidance
Nor from Thee separate.

15. My heart for joy is springing
And can no more be sad,
'Tis full of mirth and singing,
Sees naught but sunshine glad.
The Sun that cheers my spirit
Is Jesus Christ, my King;
That which I shall inherit
Makes me rejoice and sing.

Hymn #528 
The Lutheran Hymnal
Text: Rom. 8:31-39
Author: Paul Gerhardt
Translated by: based on Richard Massie, 1857
Titled: Ist Gott fuer mich, so trete
Composer: Melckior Teschner, 1613
Tune: Valet will ich dir geben

--

"Rejoice, My Heart, Be Glad and Sing"
by Paul Gerhardt, 1607-1676

1. Rejoice, my heart, be glad and sing,
A cheerful trust maintain;
For God, the Source of everything,
Thy Portion shall remain.

2. He is thy Treasure, He thy Joy,
Thy Life and Light and Lord,
Thy Counselor when doubts annoy,
Thy Shield and great Reward.

3. Why spend the day in blank despair,
In restless thought the night?
On thy Creator cast thy care;
He makes thy burdens light.

4. Did not His love and truth and power
Watch o'er thy childhood day?
Has He not oft in threatening hour
Turned dreaded ills away?

5. He ever will with patience chide,
His rod falls gently down,
And all thy sins He casts aside
And in the sea doth drown.

6. When silent woe thy bosom rends,
His pity sees thy grief,
Supplies what to His glory tends
And to thine own relief.

7. He knows how oft a Christian weeps
And why his tears now fall;
And in the His mercy keeps
These things are noted all.

8. His wisdom never plans in vain,
Ne'er falters or mistakes;
All that His counsels did ordain
A happy ending makes.

9. Upon thy lips, then, lay thy hand
And trust His guiding love;
Then like a rock thy peace shall stand
Here and in heaven above.

Hymn #535 
The Lutheran Hymnal
Text: Ps. 56: 8
Author: Paul Gerhardt, 1653, cento
Translated by: John Kelly, 1867, alt.
Titled: Ich singe dir mit Herz und Mund
Tune: Ich singe dir
1st Published in: -Harmonischer Liederschatz-
Town: Frankfurt, 1738

--

"O Lord, I Sing With Lips and Heart"
by Paul Gerhardt, 1607-1676

1. O Lord, I sing with lips and heart,
Joy of my soul, to Thee;
To earth Thy knowledge I impart
As it is known to me.

2. Thou art the Fount of grace, I know,
And Spring so full and free
Whence saving health and goodness flow
Each day so bounteously.

3. For what have all that live and move
Through this wide world below
That does not from Thy bounteous love,
O heavenly Father, flow?

4. Who built the lofty firmament?
Who spread the expanse of blue?
By whom are to our pastures sent
Refreshing rain and dew?

5. Who warmeth us in cold and frost?
Who shields us from the wind?
Who orders it that fruit and grain
We in their season find?

6. Who is it life and health bestows?
Who keeps us with His hand
In golden peace, wards off war's woes
From our dear native land?

7. O Lord, of this and all our store
Thou art the Author blest;
Thou keepest watch before our door
While we securely rest.

8. Thou feedest us from year to year
And constant dost abide;
With ready help in time of fear
Thou standest at our side.

9. Our deepest need dost Thou supply
And all that lasts for aye;
Thou leadest to our home on high,
When hence we pass away.

Hymn #569 
The Lutheran Hymnal
Text: Ps. 92: 1
Author: Paul Gerhardt
Translated by: John Kelly, 1867, alt.
Titled: Ich singe dir mit Herz und Mund
Tune: Ich singe dir
1st Published in: "Harmonischer Liederschatz"
Town: Frankfurt, 1738

--

"I Will Sing My Maker's Praises"
by Paul Gerhardt, 1607-1676

1. I will sing my Maker's praises
And in Him most joyful be,
For in all things I see traces
Of His tender love to me.
Nothing else than love could move Him
With such sweet and tender care
Evermore to raise and bear
All who try to serve and love Him.
All things else have but their day,
God's great love abides for aye.

2. Yea, so dear did He esteem me
That His Son He loved so well
He hath given to redeem me
From the quenchless flames of hell.
O Thou Spring of boundless blessing,
How could e'er my feeble mind
Of Thy depth the bottom find
Though my efforts were unceasing?
All things else have but their day,
God's great love abides for aye.

3. All that for my soul is needful
He with loving care provides,
Nor of that is He unheedful
Which my body needs besides.
When my strength cannot avail me,
When my powers can do no more,
Doth my God His strength outpour;
In my need He doth not fail me.
All things else have but their day,
God's great love abides for aye.

4. When I sleep, He still is near me,
O'er me rests His guardian eye;
And new gifts and blessings cheer me
When the morning streaks the sky.
Were it not for God's protection,
Had His countenance not been
Here my guide, I had not seen
E'er the end of my affliction.
All things else have but their day,
God's great love abides for aye.

5. As a father never turneth
Wholly from a wayward child,
For the prodigal still yearneth,
Longing to be reconciled,
So my many sins and errors
Find a tender, pardoning God,
Chastening frailty with His rod,
Not in vengeance, with His terrors.
All things else have but their day,
God's great love abides for aye.

6. Since, then, neither change nor coldness
In my Father's love can be,
Lo! I lift my hands with boldness,
As Thy child I come to Thee.
Grant me grace, O God, I pray Thee,
That I may with all my might,
All my lifetime, day and night,
Love and trust Thee and obey Thee
And, when this brief life is o'er,
Praise and love Thee evermore.

The Lutheran Hymnal
Hymn #25 
Text: Eph. 5:19, 20
Author: Paul Gerhardt, 1659, cento
Translated by: composite
Titled: Sollt' ich meinem Gott nicht singen
Composer: Johann Schop, 1641
Tune: Sollt' ich meinem Gott

The Second Sunday after Easter - John 10:11-16

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Misericordias Domini – The Second Sunday after Easter, 2013

Pastor Gregory L. Jackson

http://www.ustream.tv/channel/bethany-lutheran-worship

Bethany Lutheran Church, 10AM Central Time

The Hymn #628            Shepherd of Tender Youth               3:74

The Confession of Sins
The Absolution
The Introit p. 16
The Gloria Patri
The Kyrie p. 17
The Gloria in Excelsis
The Salutation and Collect p. 19
The Epistle and Gradual       

The Gospel              

Glory be to Thee, O Lord!
Praise be to Thee, O Christ!
The Nicene Creed p. 22
The Sermon Hymn # 426               The Lord My Shepherd Is            3:81

Three Kinds of Shepherds

The Communion Hymn # 307            Draw Nigh                3:72

The Preface p. 24
The Sanctus p. 26
The Lord's Prayer p. 27
The Words of Institution
The Agnus Dei p. 28
The Nunc Dimittis p. 29
The Benediction p. 31
The Hymn #50                 Lord Dismiss Us                3:86

Second Sunday After Easter

Lord God, heavenly Father, who of Thy fatherly goodness hast been mindful of us poor, miserable sinners, and hast given Thy beloved Son to be our shepherd, not only to nourish us by His word, but also to defend us from sin, death, and the devil: We beseech Thee, grant us Thy Holy Spirit, that, even as this Shepherd doth know us and succor us in every affliction, we also may know Him, and, trusting in Him, seek help and comfort in Him, from our hearts obey His voice, and obtain eternal salvation, through the same, Thy Son Jesus Christ, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.

KJV 1 Peter 2:21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: 22 Who did no sin, neither was guile found in his mouth: 23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: 24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. 25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

KJV John 10:11 I am the good shepherd: the good shepherd giveth his life for the sheep. 12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. 13 The hireling fleeth, because he is an hireling, and careth not for the sheep. 14 I am the good shepherd, and know my sheep, and am known of mine. 15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.

Three of Luther’s sermons on this text:

Misericordias Domini. Second Sunday After Easter. John 10:11-16. Christ’s Office and Kingdom; or How Christ is the True Shepherd

Second Sermon: Preachers, Civil Authorities, and the Knowledge of Christ

Third Sermon: The Good Shepherd and his Sheep; or Christ’s Person, Office and Rulership

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Three Kinds of Shepherd

KJV John 10:11 I am the good shepherd: the good shepherd giveth his life for the sheep.

Three kinds of shepherd are defined in this short but classic I AM passage in John’s Gospel.

All the I AM passages are symbolic and define the divinity of Christ. The I AM is not just identification, the way we use English – I am a teacher. I am a father. But the term reflects the passage from Exodus 3, where Moses asks the Angel of the Lord, “Who is sending me? What is Your Name?”

“Tell them – I AM has sent me.”

Thus Jesus said, “Before Abraham was, I AM.”

God Incarnate is the Good Shepherd, but what does that mean?

Once again, our language is rather weak to translate it exactly as it was heard. The New Living Jackson Version renders it this way – The Shepherd above all shepherds, because “good” is not adequate for the adjective, and the adjective is used to highlight the unique status of this Shepherd.

And yet, because we know this chapter from childhood, we know very well who the Good Shepherd is and how noble this title is.

Shepherd is one of the most familiar associations we have with Jesus, and this role or title includes hundreds of passages including our favorite ones.

KJV Isaiah 40:11

He shall feed his flock like a shepherd:

he shall gather the lambs with his arm, and carry them in his bosom,

and shall gently lead those that are with young.

Here we are, speaking about the Shepherd, in our role as sheep:

KJV Psalm 23:1 {A Psalm of David.} The LORD is my shepherd; I shall not want. 2 He maketh me to lie down in green pastures: he leadeth me beside the still waters. 3 He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake. 4 Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. 5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. 6 Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever.

One of the best known passages in Ezekiel is about false shepherds.

KJV Ezekiel 34:1 And the word of the LORD came unto me, saying, 2 Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord GOD unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks? 3 Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock. 4 The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them. 5 And they were scattered, because there is no shepherd: and they became meat to all the beasts of the field, when they were scattered. 6 My sheep wandered through all the mountains, and upon every high hill: yea, my flock was scattered upon all the face of the earth, and none did search or seek after them. 7 Therefore, ye shepherds, hear the word of the LORD; 8 As I live, saith the Lord GOD, surely because my flock became a prey, and my flock became meat to every beast of the field, because there was no shepherd, neither did my shepherds search for my flock, but the shepherds fed themselves, and fed not my flock; 9 Therefore, O ye shepherds, hear the word of the LORD; 10 Thus saith the Lord GOD; Behold, I am against the shepherds; and I will require my flock at their hand, and cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more; for I will deliver my flock from their mouth, that they may not be meat for them.

The Epistle for today harmonizes beautifully with the Gospel, and also reflects the language of Isaiah 53:

KJV 1 Peter 2:21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: 22 Who did no sin, neither was guile found in his mouth: 23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: 24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. 25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

First of all, a human shepherd has two main tasks:

1. To lead his flock to places where they can graze and drink fresh water. One man I knew bought land to raise sheep, but the ground was so wet he could not have any healthy sheep there. That is just one aspect of raising sheep.
2. A shepherd must guard his helpless sheep against predators and thieves.

An ordinary shepherd did not give up his life for his sheep. That is how we define the Good Shepherd, who did this for us.

We could say that Jesus defined His role as bringing us the Gospel of His atoning death. As the innocent Lamb of God, He provided the sacrifice for our sins, so every view of Him, every quotation from Him speaks of this Gospel message – “I died to pay for your sins.”

This is a gentle message of love and grace, because human sheep are much like their ovine counterparts. I just read that when sheep are sheared, they lose their identity with each other. The leaders have to re-establish themselves anew because sheep are just as superficial as we are – they look at the outsides, the clothing, and not at the inside (as God does).

So, first of all Jesus feeds us with the Gospel and leads us to refreshing water. Living in a desert valley will change anyone’s view of water. To live, vast amounts of water are used, and water becomes expensive in volume. So water is precious and life-giving.

The atonement is associated with food (the Lord’s Supper) and with the cleansing water of baptism. In other words, the cross of Christ is taught with the Word and with the Sacraments.

As John 10 shows, the shepherd goes out in front of his sheep, calling them by name, and leads them to food and water. He knows his sheep and they know his voice.

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This is where Luther taught this idea so beautifully. I was looking for the quotation in the John 10 sermons, forgetting it was in the Luke 15 sermon on the Parable of the Lost Sheep. So perfectly do these lessons fit together that one gives us additional details about the other.

The only way to teach the Gospel correctly is to present Jesus in the most friendly and comforting way possible. That means excluding all error and teaching exactly what the Word reveals.

What does a sheep require to be fed and protected by the shepherd? The answer is clear – faith.

The sheep trusts in the shepherd’s voice and follows. It is in that trust that the sheep receives the benefits from the shepherd.

So it is with Christ our Good Shepherd. By trusting in Him alone, we receive the forgiveness of sin that we cannot earn or buy with our works and merit.

Are we good? No. Are we strong? No. Do we wander away in our weakness? Yes.

Yet Christ feeds and protects us.

The protecting is just as much the result of faith as the feeding. Many humans fear they cannot be fed unless Holy Mother Synod feeds them. They will have no friends unless Holy Mother Synod declares them kosher and good and worthy of all praise. They cannot be protected against evil unless Holy Mother Synod steps in to post bond for them and lie for them.

But trusting in God’s Word means relying on God’s grace in faith and also in protection from evil.

The synod does not give us our daily bread – God does.

The synod does not deliver us from evil. In contrast, all the synods have delivered their pastors and members to evil, gift-wrapped, skimming offering funds to train leaders in apostasy. Anti-errancy? Get a Dmin from Fuller and deny it. Anti-Means of Grace? We only get our fake doctorates from anti-Means of Grace schools. Means of Grace? – that is the cell group – ask Buchie’s theological expert – Jeff Gunn. Or is it Jay Webber? I get those two mixed up.

Jesus promised us the cross if we follow Him – not exactly a great recruiting slogan. But we have to treasure each Word and see the unpleasant and painful sayings as worthwhile, fulfilling, and ultimately gracious and eternal-life-giving.

The shepherd led with his staff, but Christ leads with His cross. Unlke four-footed sheep, we can follow in His steps and see Him as our example. In bearing the cross of rejection and abuse, we share a little tiny bit of Christ’s mission and see the spiritual benefit for our own eternal good.

There is always that one thing we might have had that was taken away by the cross. If we really understand the cross, we say, “Good. I should not be attached to that instead of the Gospel.” And it is not the cross unless it chafes and bears down on us terribly at times.

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The Hired Hand

12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep,

The hired hand is the minister and the officials who are only in it the work for money, comfort, and security. They know by doing and saying the right things, by marrying the right person, they can travel the world for free. They can get a big income and do no work. And they think they deserve it too. That is the funny part – the sad part. They imagine they are doing great work while robbing the poor and trampling on them. “It’s their fault they are stuck in Bovine Corners!”

The hired hands obey the wolves because they have no fear of the Word. They are really unbelievers but not brave enough to admit it.

The Wolf

and the wolf catcheth them, and scattereth the sheep.

The wolve needs the hired hands, because the hirelings leave the sheep in confusion, without faith in Christ, and the wolf slaughters them easily. The sheep believe in their human leaders, their human institutions. They believe that they preserve everything good by shunning anyone judged to be outside the flock. Who tells them? The hired hands, who like keeping their guild small and protected.

One thing in common today – Evangelicals and Lutherans have almost no protection against false teachers because their leaders have been forcing Church Growth and Emergent Church poison on them for decades – while denying it of course.

Anyone with a little knowledge of farm animals knows that they wander into bad food that bloats and kills them. Humans are similar. Living a few decades means knowing that each hot fad in a church is colder than ice in a few years.

The foundations are missing – basic doctrinal teaching. I do not mean repeat-after-me answers but solid, Biblical teaching that unites the Word in one truth.

14 I am the good shepherd, and know my sheep, and am known of mine. 15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.

We are those sheep. Christ sent missionaries out to the entire world. The Gospel called forth faith in those who heard the Word, and those who believed passed on those treasures to people after them.

When the printing press was invented in the West, the books printed were religious books. Almost all of them were, because people were dying to read the Bible and to read about the Word.

"For we can definitely assert that where the Lord's Supper, Baptism, and the Word are found, Christ, the remission of sins, and life eternal are found. On the other hand, where these signs of grace are not found, or where they are despised by men, not only grace is lacking but also foul errors will follow. Then men will set up other forms of worship and other signs for themselves."    

What Luther Says, An Anthology, 3 vols., II,  p. 914. Genesis 4:3.

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Quasimodogeniti - The First Sunday after Easter. 1 John 5:4-10

This is My Beloved Son,
by Norma Boeckler.

Quasimodogeniti, The First Sunday after Easter, 2013

Pastor Gregory L. Jackson

http://www.ustream.tv/channel/bethany-lutheran-worship

Bethany Lutheran Church, 10 AM Central Time

The Hymn # 199                 Jesus Christ is Risen  1:83

The Confession of Sins
The Absolution
The Introit p. 16
The Gloria Patri
The Kyrie p. 17
The Gloria in Excelsis
The Salutation and Collect p. 19
The Epistle and Gradual       

The Gospel              

Glory be to Thee, O Lord!
Praise be to Thee, O Christ!
The Nicene Creed p. 22
The Sermon Hymn #200                I Know that My Redeemer            1:80

Christ Revealed To All

The Communion Hymn #187            Christ Is Arisen                     1:45

The Preface p. 24
The Sanctus p. 26
The Lord's Prayer p. 27
The Words of Institution
The Agnus Dei p. 28
The Nunc Dimittis p. 29
The Benediction p. 31
The Hymn # 195 (Luther)            Christ Jesus             1:46

Jesus raising Lazarus from the dead,
by Norma Boeckler.

First Sunday After Easter

Lord God, heavenly Father, we thank Thee, that of Thine ineffable grace, for the sake of Thy Son, Thou hast given us the holy gospel, and hast instituted the holy sacraments, that through the same we may have comfort and forgiveness of sin: We beseech Thee, grant us Thy Holy Spirit, that we may heartily believe Thy word; and through the holy sacraments day by day establish our faith, until we at last obtain salvation through Jesus Christ our Lord, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.

KJV 1 John 5:4 For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. 5 Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? 6 This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. 7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. 8 And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one. 9 If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. 10 He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son.

KJV John 20:19 Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. 20 And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord. 21 Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. 22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: 23 Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.

24 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. 25 The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. 26 And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. 27 Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. 28 And Thomas answered and said unto him, My Lord and my God. 29 Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed. 30 And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: 31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

Lenski’s Introduction to 1 John:

The First Epistle of St. John

INTRODUCTION

The fact that the First Epistle of John was written by the Apostle John and by no one else is beyond serious question. This letter is an encyclical that is intended for the congregations that were under John’s special care; it was occasioned by the antichristian teachings of Cerinthus and of his following. It is usually supposed that this letter was written only to the congregations in the province of Asia; but when Peter wrote in the year 64 he addressed all those in Pontus, Galatia, Cappadocia, Asia, and Bithynia, and we think that now, about twenty-five or thirty years later, John would address even a greater number in this extensive territory.

The same pen that wrote this letter wrote the Fourth Gospel. Before the year 66 John and other apostles were forced to leave Jerusalem because of the war that ended with the destruction of Jerusalem and the Jewish nation. John made Ephesus his headquarters and worked from this as a center until he died at an advanced age about the year 100. He was buried at Ephesus. He writes as an old man. He does not indicate that he is the founder of the congregations addressed in his letter but that he has been known to them for many years and that a tender bond of affection exists between him and all his many readers. Seven times he calls them τεκνία, “little children,” twice he addresses them as παιδία, six times as “beloved.” This is the voice of a father.

Cerinthus was active in Ephesus during this time. He taught that Jesus was the physical son of Joseph; that the “eon Christ” was united with Jesus at his baptism but left Jesus before his passion and his death. He rejected all the Gospels, all of Paul’s letters, and accepted only parts of Matthew and of Mark. He was a former Jew from Egypt and combined Jewish ideas with what we may call the beginnings of Gnosticism and sought to produce a spiritualized Mosaism, which was to be a universal religion. He retained circumcision and the Sabbath. The Jewish conception of the millennium was attributed to him by the Alogi; hence those church fathers who opposed chiliasm and thought that Revelation taught this doctrine ascribed Revelation to Cerinthus and thus rejected this writing. This heretic left no writings, but Irenæus (Adv. Haer. 1, 26; 3, 3, 4; etc.) and others supply a reliable account of him and of his teaching.

According to Eusebius, Irenæus quotes Polycarp, his teacher and a pupil of the Apostle John: “That John, the disciple of the Lord, having gone to take a bath in Ephesus and having seen Cerinthus inside, left the baths, refusing to bathe, and said: ‘Let us flee lest also the baths fall in since Cerinthus is inside, the enemy of the truth.”

It is safe to date the composition of John’s letter at Ephesus some time after the year 80. It should not be called “catholic,” for it is not addressed to all churches that were then in existence but only to all those whom John can call “my little children.”

This letter is plainly polemical. Dangerous heresy called it forth. In this letter the writer emphasizes the deity of Christ and pronounces a severe verdict on those who deny the deity. Three times John uses the frank word “liar.” He also refers to “the blood of Jesus Christ, the Son of God” (1:7; 5:5, 6), which is directed at Cerinthus.

A second denunciation, resting on the first, deals with the hatred against those who are born of God as his sons and children, who are repeatedly urged to love God. This thought is likewise stressed throughout the letter and is directed at Cerinthus and his separatist following. Other points of a similar nature are mentioned, these two stand out as supreme.

The question is discussed as to whether this letter was written before or after John’s Gospel. It is immaterial what answer is given to this question. We think that the letter was written before the Gospel.

Since there were copies of this letter in so many churches late in the first century, the authorship and the authority of this letter were at the very beginning placed beyond question. Quotations and allusions to passages go back to the earliest times; tradition on this point is unanimously in favor of Johannine authorship. There is a direct line of evidence from John through his pupils Polycarp and Papias to Irenæus. Zahn, Introduction, III, 180, 184, 191. This letter was thus at once and without hesitation placed into the New Testament canon. Modern efforts to cast a doubt on its canonicity are unavailing.

A curious circumstance regarding the letter is the fact that it seems to have no divisions. Commentators divide it in one way or in another and state their reasons for such a division; but when one reads the letter, the proposed divisions do not satisfy. They are upset by the series of repetitions and reiterations that occur throughout the letter. That fact leads some interpreters to complain about the lack of logic; but this letter has no formal parts such as we commonly use and expect. It is constructed according to a different and a higher method.

Observe that “light” and “darkness” (1:5, 6) are repeated, also “truth” as light. Forgiveness of sin is mentioned several times. The truth that Jesus Christ is the Son of God is the golden thread of the entire pattern. Connected with him is his blood (1:7; 4:6), the propitiation for our sins and for the world’s sins (2:4). “Liar” is used three times. “His commandments” (plural and singular) is found in 2:3–8; 3:23; 4:2, 3. Pivotal is “love.” As the letter moves along, new threads are woven into it, some that disappear, others that reappear. Yet the whole is but one pattern. The heretics are introduced at 2:18 and reappear in 4:1, etc., and in 5:18, 19. Sons of God, children of God, being born of God begin at 2:29 and continue throughout the letter. Believing on the name of his Son Jesus Christ is introduced at 3:25 and is found also in 4:16; 5:1, 5, 13. Bearing witness appears toward the end (5:6–11). At the very end we have “idols,” which seems strange to many. This inventory is not exhaustive.

What do these data mean? John rises above formal divisions and parts. This letter is built like an inverted pyramid or cone. The basic apex is laid down in 1:1–4; then the upward broadening begins. Starting with 1:5–10, the base rises and expands and continues in ever-widening circles as one new pertinent thought joins the preceding thought. One block is not laid beside the other so that joints are made. There are really no joints, not even where the new thoughts are introduced. The line of thought simply spirals in rising, widening circles until all is complete. Keeping from idols (5:21) is only the brief, final touch.

This is an unusual structure in writing but for that very reason is superior to the common types of composition. There are others in Scripture that are equally unusual. One is Isa. 40 to 66 which is built of triads within greater triads, these again being within still greater triads, and each of the little triads is a block, a little individual poem by itself.

I have never found the like in all literature. No poetical composition approaches this in structure. Ecclesiastes and parts of Proverbs are also unique in structure. In the latter each little piece is a perfect verbal and thought gem by itself; it is like a diamond in which not one facet could be changed. Each gem, perfect in itself, can be admired by itself yet is set into a perfect pattern with a few others and with them forms a unit that is to be admired as such. Then these patterns are combined into still greater designs.

In the Biblical books there are grander buildings of thought than even our best secular writers have conceived. Inspiration has produced some marvelous, incomparable results. Let some competent student display them for us as they deserve to be displayed. John’s First Epistle is built like this: [drawing of inverted spiral]

Lenski, R. C. H.: The Interpretation of the Epistles of St. Peter, St. John and St. Jude. Minneapolis, MN. : Augsburg Publishing House, 1966, S. 361.

Christ Revealed To All

KJV 1 John 5:4 For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.

Lenski:

The Seventh Circle of Facts, Centering on Testimony, Faith, Life 5:4–17

4) In 4:14 “we are testifying” recalls the beginning of the epistle: “we are testifying and are declaring to you” (1:2). John now weaves in the facts regarding this testimony. He does so at this point where he has connected believing with love. We have these two together in 3:23, and believing continues in the development in 4:1; 4:16; 5:1. John now joins testimony and believing. All testimony wants to be believed, it is offered for that purpose only. All true testimony ought to be believed; not to believe it is to make him who testifies a liar. John adds what this means for the liar.

Lenski, R. C. H.: The Interpretation of the Epistles of St. Peter, St. John and St. Jude. Minneapolis, MN. : Augsburg Publishing House, 1966, S. 522.

KJV 1 John 5:4 For whatsoever is born of God overcometh the world…

Although John’s vocabulary and grammar are very simple in Greek, his thoughts are so profound that his symbol is the eagle, who soars higher and higher. The more we read this simple phrases, the more we appreciated what is in them.

Just as God chose Greek to be the language of the Gospel, as Luther pointed out, so it seems that God designed our introduction to Greek to be the simplest writer with the most profound spiritual wisdom.

Most New Testament students start with John’s Gospel to learn the language today, so they have the benefit of working with phrases that will stick with them as they grasp the language of Jesus and the apostles.

This first phrase is important, especially in connection with the verse and the lesson.

The God-born overcome the world. [New Jackson Living Bible Translation] That is a statement of spiritual fact but also a message of comfort.

What does it mean to be God-born? The famous encounter with a leading Jewish leader, Nicodemus (John 3: Nick at Night) gives us the additional details. The Holy Spirit converts someone so he is born from above (pun on “again”), which makes him a brother with the One Sent From Above.

John 3:5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

Or – A man must be converted by the Word/Spirit to enter the Kingdom of God.

This is a message of great comfort, because the apostle is saying, “All believers have conquered the world.”

It may seem as if the world and all unbelievers are constant winners. Christians often feel crushed and oppressed. The faithful in all Protestant groups experience shock and dismay at the worst apostates being rewarded and advanced, their offering money wasted on clowns and circuses.

In the public arena, Congress and the courts consider things that were not even debated a few decades ago.

Nevertheless, the God-born, the believers have already conquered the world. We are in the world, and suffering for a time, but not of the world, just as some are in their synods but not of their synods.

and this is the victory that overcometh the world, even our faith.

What does “our faith” mean? Faith in Jesus Christ – all that He has done for us, all that He has taught us, all His miracles that undergird His teaching. By that I mean an emphasis upon “all.”

Faith does not pick and choose some verses, some phrases. Trusting the Word of the Gospel means reliance upon the Bible as a whole and those parts we are studying at the moment – all linked to the whole.

The victory means that we do not love that world that hates us as believers. That is the first shock as we leave the sheltered confines of a family. There is an instant hate that some have toward believers, and there is a general distrust of all believers, plus a mockery of their troubles, etc.

If we measure things the way the world does, we become part of that and we begin to look at our lives the way unbelievers do. I like to compare Lutheran experiences with those of other groups, to show how typical all this is.

For example, a Baptist seminary wanted to grow and become more prosperous. They dropped their denominational name to make it generic – Denver Seminary. That made it match the very successful (financially, that is) Fuller Seminary, where every denomination, Roman Catholics, and the occult are welcome. Their prized speaker Paul Y. Cho teaches occult spirit worship and was even kicked out of the Assemblies of God for his deviant doctrine.

The Baptist seminary was quite miffed at me for pointing this out and sent me an impertinent comment, implying I violated the Eighth Commandment. Obviously, they wanted to be prosperous, which meant abandoning their confession of faith. Once a group begins to love the things of the world, it loses it soul. Thereby it loses the victory.

5 Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?

We can judge how bizarre and mixed-up this world is, because faith is often presented (within and outside of the church) as something bad.

“You believe in Creation? Ho. Ho.” (Typical secular view)

“You believe in your own faith, so you are making your faith the cause of your salvation.” (UOJ)

All our learning is retrospective when we read the Scriptures, but the Easter accounts show us how the initial faith of the followers was changed by the resurrection of Christ.

Before, they believed in Him but they had an impartial grasp of what that meant. When the risen Christ appeared before them and taught them, they began to see beyond the Old Testament title of Messiah – King.

John 20:28 And Thomas answered and said unto him, My Lord and my God.

This is a transition, from hailing Jesus as the Son of David (entry into Jerusalem) to confessing Him as God, Savior, and Lord.

6 This is He that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth.

The references to water and blood in John are not accidental. The repetition means they are especially important.

It is well remembered about the flow of blood and water from the soldier piercing Jesus during the crucifixion.

But the reference is also made in Mark –

KJV Mark 10:38 But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?

The cup is wine, representing the atoning sacrifice, and baptism is connected with water.

The Scriptures teach us about the Word and the visible Word, the Sacraments.

The Holy Spirit was promised to the disciples, and this Spirit brought to remembrance everything that happened to them.

7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.

The Father is the witness, because He spoke from heaven, saying “This is My Beloved Son, In Whom I am well pleased” and repeating the first part, said “Listen to Him.”

The Father-Son relationship and cooperative work and teaching do not exclude the Holy Spirit, because the revealed Word, taught and preached Word bear witness through the Spirit.

No faithful sermon is given without the Spirit, and no sermon is received by any individual without the Spirit.

The Trinitarian emphasis is impossible to miss, and yet many “great” theologians have denied the Trinity in the Bible, thanks to the unclean spirit of rationalism.

The foundational thinker for UOJ was Georg Knapp of Halle University. His lectures and his book (still in print) informed a vast number of Protestants about theology. He simply denied that the Trinity was taught in the Scriptures in the same way it was confessed in the Christian Church. So the man who taught Stephan, the founder of the LCMS, whether face-to-face or through the printed word, was an anti-Trinitarian rationalist. Given the nature of the revealed Word, what does that say about the foundations of UOJ? Is denying the Trinity just “talking past each other?”

Rationalism never finds satisfaction. If the Trinity must be denied, then the divinity of Christ must also be rejected. This is also connected with the Sacraments, because denying the divinity of Christ turns them into mere ordinances of man, and calling them that is also a way of denying the entire message of the Word.

Unity of the Word

Although no one can grasp the entire message of the Scriptures, and say, “I know it all now,” we can all study the Word and trust in the complete unity of the Word.

When one passage seems dark and mysterious to us, another one will shed light on it.

The rationalist has to stop and think, “Which part of this agrees with me?” But the believer says, “I am working on understanding how this is part of the entire Gospel.”

Quotations

"Thus we have two parts, preaching and believing.  His coming to us is preaching; His standing in our hearts is faith.  For it is not sufficient that He stand before our eyes and ears; He must stand in the midst of us in our hearts, and offer and impart to us peace."

            Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids:  Baker Book House, 1983, II,  p. 355.               

"This is going through closed doors, when He comes into the heart through the Word, not breaking nor displacing anything.  For when the Word of God comes, it neither injures the conscience, nor deranges the understanding of the heart and the external senses; as the false teachers do who break all the doors and windows, breaking through like thieves, leaving nothing whole and undamaged, and perverting, falsifying and injuring all life, conscience, reason, and the senses.  Christ does not do thus."

            Sermons of Martin Luther, II, p. 355. 

"Hence I send you into the world as my Father hath sent me; namely, that every Christian should instruct and teach his neighbor, that he may also come to Christ.  By this, no power is delegated exclusively to popes and bishops, but all Christians are commanded to profess their faith publicly and also to lead others to believe."

            Sermons of Martin Luther, II, p. 359.   

          

"The first and highest work of love a Christian ought to do when he has become a believer, is to bring others also to believe in the way he himself came to believe.  And here you notice Christ begins and institutes the office of the ministry of the external Word in every Christian; for He Himself came with this office and the external Word."

            Sermons of Martin Luther, II, p. 359.

"Now God drives us to this by holding the law before us, in order that through the law we may come to a knowledge of ourselves.  For where there is not this knowledge, one can never be saved.  He that is well needs no physician; but if a man is sick and desires to become well, he must know that he is weak and sick, otherwise he cannot be helped."

            Sermons of Martin Luther, II, p. 370. 

"For the devil will not allow a Christian to have peace; therefore Christ must bestow it in a manner different from that in which the world has and gives, in that he quiets the heart and removes from within fear and terror, although without there remain contention and misfortune."

            Sermons of Martin Luther, II, p. 380.   

               

"Reformed theologians, in order to support their denial of the illocalis modus subsistendi of Christ's human nature, have sought, in their exposition of John 20, an opening in the closed doors, or a window, or an aperture in the roof or in the walls, in order to explain the possibility of Christ's appearance in the room where the disciples were assembled."

            Francis Pieper, Christian Dogmatics, 3 vols., St. Louis:  Concordia Publishing House, 1950, II, p. 127.

 

Jesus asleep in the storm,
by Norma Boeckler.