July 9th Pipe Organ Concert, Milwaukee: Historic St. John Lutheran Church

A Musical Journey: An afternoon concert of sacred classics. Come and enjoy sacred classics such as Malotte’s “The Lord’s Prayer,” beloved hymns, and a selection from Handel’s Messiah performed by classical musicians David Porth (Organ), David Moseley (Piano and Tenor), and Meredith Brown (Soprano). The concert takes place on Sunday, July 8, 2012 at 3:00pm. The concert will be at the historic St. John’s Evangelical Lutheran Church (804 W. Vliet Street in Milwaukee). This concert is free to the public. For more information, please call or email David Moseley at 608-387-1336 or deutschjungedm@yahoo.com. “A Musical Journey” Prelude--Bach’s prelude and fugue in C minor 1. Opening Hymn: Built on the Rock OFFICIAL WELCOME 2. Ave Redemptor (Bach/Gounod) 3. On Eagle’s Wings--duet (Joncas) 4. Rejoice Greatly O Daughter of Zion (Handel) 5. The Church’s One Foundation Offertory--Amazing Grace, John Benke arrangement ***INTERMISSION*** 6. For All the Saints 7. Psalm XIX (Marcello) 8. How Great Thou Art . Lloyd Larson Arrangement 9. Lord’s Prayer (Malotte) A word of thanks from Pastor Hastings 10. Rhosymedre (Vaughn Williams)

Facebook Event.

Misericordias Domini – The Second Sunday after Easter, 2012

The Empty Tomb, by Norma Boeckler

Misericordias Domini – The Second Sunday after Easter, 2012

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

Pastor Means Shepherd

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

Pastor Means Shepherd

KJV John 10:1 Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. 2 But he that entereth in by the door is the shepherd of the sheep. 3 To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. 4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. 5 And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. 6 This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. 7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. 8 All that ever came before me are thieves and robbers: but the sheep did not hear them. 9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. 10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. 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. 17 Therefore doth my Father love me, because I lay down my life, that I might take it again. 18 No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again.

This example of the Good Shepherd should be read as immediately connected with the Keystone Kops chapter, John 9, where the opponents are portrayed with ironic humor as the blind while the man blind from birth sees Jesus as the Messiah.

Lenski:

Without a break or a pause Jesus continues to speak before this audience, namely his disciples, the formerly blind beggar, the Pharisees, and other Jews. The connection of thought is close. Jesus has told the Pharisees in his audience that their wilful blindness entails abiding guilt. That statement deals with them as far as their own persons are concerned. But they posed as men who “see” and who “know” over against the common people  who do “not know” the law, and whom they thus look down upon as accursed (see 7:49), among them being this wretched beggar: “and dost thou teach us (9:34)?” Thus these Pharisees set themselves up as the only true teachers and leaders of the people (Rom. 2:19, 20). In reality they were pseudo-teachers and pseudo-leaders. So Jesus continues and now treats these Pharisees in their damnable influence and work upon others.

Lenski, R. C. H.: The Interpretation of St. John's Gospel. Minneapolis, MN : Augsburg Publishing House, 1961, S. 710.

Lenski continued:

In the strict sense of the term a parable relates a definite story or case, it may be one that is ordinary, and again one that is quite beyond the ordinary; while a paroimia describes actions as they are known regularly to occur (the shepherd always uses the door; the robber always avoids the door and climbs over the wall). Moreover, in a paroimia an allegorical correspondence appears between the realities presented and the illustrative features used; in a parable no allegory is found. In explaining his own mashal Jesus gives us the key-point in the allegorical statement, “I am the door of the sheep” (v. 7).

“We see!” say the blind Pharisees. Very well, Jesus puts them to the test. He presents a simple, lucid mashal. Do they see? Not in the least (v. 6). To tell them that they are blind makes no impression on them; perhaps this public demonstration of their blindness will accomplish more. To be sure, blind men cannot see, nor did Jesus expect these blind Pharisees to see what his paroimia means. Part of their very judgment is that they shall not see. Yet for such blind people the use of this uncommon way of teaching does at least one thing: by its very strangeness it remains in the memory and long after challenges the mind to penetrate to the true meaning. Perhaps thus at last the light will succeed in penetrating. In this case Jesus even condescends to explain his mashal and to elaborate it quite extensively (v. 7–18). In the case of many even this was in vain (v. 20), but others began to catch something of the light (v. 21). Read Trench, the first three chapters of The Parables of our Lord.

Lenski, R. C. H.: The Interpretation of St. John's Gospel. Minneapolis, MN : Augsburg Publishing House, 1961, S. 710.

Because John’s Gospel is so clear and plain, we can spend even more time in explaining the details.

I know many people appreciate animals as God’s creations, and some are familiar with sheep. This comparison is one of the most loved because we see ourselves as the sheep and Jesus as the Good Shepherd.

He warned in Matthew 7:15ff that false teachers pretend to be sheep but are really wolves. The slavering fangs and sharp claws come out when they are identified for what they are. Until that moment they hide behind the fleece and pretend to be innocent sheep.

We not only have the 23^rd Psalm in mind when we read this, but also the passage in Isaiah, describing the Messiah-Shepherd, with a triadic structure:

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.

The shepherd’s role in New Testament times shows how this comparison or parable explains Jesus as the ultimate shepherd.

The shepherds gathered their flocks together in a fenced area, to protect them at night from predators. One would be the night watchman. The shepherd slept in the open doorway, so he was the gate that kept them in and kept others away. Predators and thieves came over the fence to steal and rend the flock. The actual shepherds came to the gate to gather their sheep.

The shepherd knew his own sheep and gave them with such pet names as Black Nose, Fat-Tail, and so forth. The sheep knew the voice of their own shepherd and followed behind him as he called them out in the morning to get their food and water in the pasture, beside the still waters. He walked ahead and they followed him.

John 10:1 Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.

Once we know the practice of the shepherds at that time we can see where the actual details of caring for the flock match the work of Christ as the Ultimate Shepherd.

Luther makes an important point here, because false teachers are not sent by God. They come on their own and assert themselves. They do not break into a sweat doing any work. They do not shed a drop of blood. They take over the labor of others to steal sheep.

So we see here that Jesus begins by warning against false teachers. He does warn the seminary and college professors, the synodical leaders and circuit pastors. He warns everyone. Therefore each individual has the responsibility to hear the Word and guard it, as Jesus says so many times in this Gospel.

The Gospel of John is the Gospel of love, where that word is use more than anywhere else. But love does not exclude guarding against error. Love means confessing the truth and denouncing error.

What we have now are lazy, false shepherds

• who lead their flocks into fields of deadly nightshade (belladonna) because it is the thing to do – (Valleskey urging people to read Church Growth books in a Lutheran magazine article).
• Who lead their flocks away from water and food – (emergents like Ski and Gunn, not having communion and hiding the baptismal font)
• Who make themselves the object of worship and lead many into shame and disgrace (typical CG gurus).

They are thieves and robbers.

2 But he that entereth in by the door is the shepherd of the sheep. 3 To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.

We know that to be true of animals we know and love. We call them by name and they follow.

A genuine pastor will not sneak over the fence to steal but gather his own. I have urged many men to use the Word to gather a congregation and continue their work without Holy Mother Synod. The more one believes in an organization, the less he trusts in the Word.

Luther has some strong words about that, and they are worth borrowing from one of his sermons. The least God does for us is to provide food, water, shelter, and clothing. That is small change and He does that for believers and unbelievers alike.

Being anxious about the basics is akin to distrusting God about His automatic provisions for us, the small change.

Forgiveness of sin is a great provision, very special, a treasure. If we doubt the small change (the necessities of life) how can we trust Him for the treasures of the Gospels?

That is why so many have gone off the shallow end, thinking that mammon would give them the big church that would make them feel good about themselves. If only they could have lots of money and the latest thing in church fads.

Norma Boeckler pointed out that we do not need a church building to reach the world and to provide books (free) everywhere. I am going to explore more ways of providing Luther’s materials on the blog for instant access around the world. When I began copying Luther’s sermons onto the blog, page-reads increased by 50%.

5 And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. 6 This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.

The true flock will not follow false teachers, so the abundance of followers is not proof of success. The pastoral epistles make it clear (as 2 Thess 2 does) that the Era of Apostasy will mean people running to false teachers. What Lenski and others say happening in the 1930s was only a prelude to what we have now.

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

Verse 11 tells us what makes Jesus the Good Shepherd (which really means the noble, the unique, or ultimate Shepherd). No shepherd on earth died for his flock.

But Jesus gave up His life for his wandering sheep, that He might gather them with the Gospel and keep them with the Means of Grace.

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.

Now the Lutherans (and the other confessions) are saying they have no confession. They have no denomination, so their lack of confession quickly leads to rejection of the Scriptures. Thus, because they eyes glow with dollar signs, they are hirelings who only see the flock as a way to feed their appetites (not just their mouths). They are not shepherding but scattering, and their work will soon be scattered. Every parish and denomination that abandons its beliefs for “peace” and “growth” will find itself an empty shell in one or two generations.

Note that the Schuller flock, which started all this, is already scattered, with the founding family going in all directions.

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.

The Bible only knows two categories. One belongs to the flock or does not. One believes in Christ or does not. The hired hand runs away from the wolves, because he has no ownership in the flock and is only interested in wages. Synod Presidents’ salaries and benefits are the best, but they are hirelings. They prove it by running away from the wolves or by feeding the sheep to the wolves. SPs Harrison, Schroeder, and Moldstad are hired hands for Thrivent. They sell insurance policies, using their church bodies as promotional vehicles in exchange for millions of dollars.

Missouri gets $50 to 60 million, so ELCA must get $100 million. They love working with ELCA and going to those fancy retreats for free.

WELS must get about $6 million. In spite of their claims and denials, they work with ELCA and have for decades. They just the truth a little better.

The ELS gets free napkins and a bouquet of plastic flowers once a year, because they are so small.

These con artists were at work in the Reformation too, and it seemed as the flock would never be spared. But God knows who belongs to Him, and that is not measured with statistics.

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.

This is an important part of the Gospel. Jesus knows us, and we know Him – just as well as the Son knows the Father and the Father knows Him. This is the unique relationship between the believer and the Savior.

How is sin conquered? Through faith in Jesus.

The entire ministry of the Holy Spirit is summed up as damning the world for its unbelief. That is why people denounce the Christian Faith and Christians. Today I heard Tim Tebow, who began doing missionary work when he was 15 years old. He wanted to play football, but he wanted to help others through his Christian faith. Why do people pour abuse on him? Because they feel damned for their unbelief.

When we encounter that we should say, “Good. They are getting the message.” The first thing I hear from such people is this – “You are a bad person.” They are usually quite articulate and say much, much more. What agitates them? They are damned for their unbelief, so they strike back.

But it is this process of calling and enlightening that separates the flock, the sheep from the goats.

"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.

Mid-Week Lenten Worship. 7 PM Central Time.

Mid-Week Lenten Vespers, March 14, 2012

Pastor Gregory L. Jackson

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

Bethany Lutheran Worship, 7 PM Central Time

The Hymn #227       Come Holy Ghost                2. 72  
The Order of Vespers                                              p. 41

The Psalmody                      Psalm                         p. 128
The Lection                           The Passion History

The Sermon Hymn #249    Isaiah Mighty Seer   2.72   

The Sermon –      Isaiah’s Report.

 
The Prayers

The Lord’s Prayer

The Collect for Grace                                              p. 45

The Hymn # 558                  All Praise                   2:9

KJV Isaiah 53:1 Who hath believed our report? and to whom is the arm of the LORD revealed? 2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. 3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. 4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. 6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. 7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. 8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. 9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. 10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. 11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. 12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

Our Report

KJV Isaiah 53:1 Who hath believed our report? and to whom is the arm of the LORD revealed?

This chapter is quoted so often in the New Testament that it can be put together from the NT citations of those verses.

The famous Means of Grace chapter, Romans 10, uses this verse. In both places “report” is more like the proclamation of Good News. When Jesus healed miraculously, the report went out everywhere. People knew about Him from those healings and His teaching. They believed in Him as the Savior, the Messiah, and worshiped Him.

Paul wrote that faith comes from this report.

KJV Romans 10:16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? 17 So then faith cometh by hearing, and hearing by the Word of God.

The report is the Word of God, and the Holy Spirit works primarily by condemning lack of faith.

The entire purpose of the Christian Church is to bring forgiveness to people through the Gospel. It is not to condemn people for their sins, since we are condemned already without faith. However, many think the purpose of the Church is to condemn carnal sin, which is easy and obvious, and to prescribe

Law for salvation, which is also easy.

During Lent, especially during Lent, people go to extremes to earn salvation when it is free. They torture themselves, walk miles on their knees, and endure extreme suffering “to pay for” their sins. But the Atonement means their sins were paid for by Christ on the cross. To pay again means He was not successful or not adequate in paying for our sins.

The Gospel produces faith as a work, a gift of the Holy Spirit. Faith receives the forgiveness promised in the Gospel.

This chapter had the effect of preparing people for the Messiah without knowing it as a prophecy. The details are so precise that everyone can see that this chapter is all about Jesus. Children never miss the object of the chapter, and we can see why.

I am not saying children are the last to know, but the first. Jesus did not commend children to “believe as adult” but adults to “believe as children.” Many adults study this chapter and do not see Jesus in it. All children do.

C. S. Lewis said many adults missed who Aslan was. Children never did. After I promoted the early animation of “Lion, Witch, and the Wardrobe,” my mother said – after watching it – “That was a nice cartoon, but what was the point. Why in church?” I explained Asland dying and rising again and then it dawned on her. And that was not for lack of intelligence and reading.

Many adults brag they have outgrown a child-like faith, as if that is worth boasting about.  And yet it opposes what Jesus taught.

2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.

Jesus did not attract people by His physical beauty or remarkable looks. Both are often the primary attraction of leaders. One high school athlete posted his photo on our reunion site. One woman wrote, “Tom you are still a knock-out.” Many people have remarked that one presidential candidate has the advantage of looking like a president.

3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.

This next verse explains the ministry of Christ with even more detail, foreshadowing what would happen during the Passion. Not only was He not attractive in the normal sense, but He became despised and rejected. This we know is the crucifixion, when all but a few abandoned Him.

4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

This reminds me of the Gospel of John, where a statement is repeated in different ways, with more emphasis and detail each time. This verse concerns the atonement or reconciliation. It predicts how Jesus would bear our griefs and sorrows. We can judge in reverse that this shows the Two Natures of the Messiah, completely human in understanding our suffering and yet bearing it on our behalf, paying for our sins.

5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

This is the key atonement verse. Many suffer for their own sins. Many suffer in sacrificing themselves for others, such a soldiers who brave enemy action to save the lives of their fellow soldiers. My classmate from Moline earned the Medal of Honor for that in Viet Nam. He single-handedly saved many lives in ferocious enemy action. He did not suffer for all mankind. That is the difference.

The divine nature of Jesus is also shown in His suffering accomplishing something for every single person in the world. At the center of history, His crucifixion was complete and final payment for the sins of mankind.

That is where people become confused. Jesus atoned for the sins of the world. He redeemed the world. He took on sin. But that is not the same as God’s declaration of forgiveness, which comes only through faith.

Leaving out the Means of Grace, the Word and Sacraments, has yielded two different results.

One is Unitarian-Universalism. They skip the details and have all people forgiven and saved.

Another is Calvinism. Because Calvin separated the Holy Spirit from the Word, the result is that atoned only for the few.

With Decision Theology (Arminian, a reaction against Calvin), man created or cooperates in salvation by “making a decision.” (The exact same language is found in WELS J. P. Meyer, Ministers of Christ.)

The answer is in the oft-neglected Means of Grace. God works through the various Instruments of Grace to give us grace, mercy, forgiveness, and salvation.

Quotations

"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."

            Formula of Concord, Epitome, Part I, 2, Concordia Triglotta, St. Louis:  Concordia Publishing House, 1921, p. 777. Tappert, p. 465.                

"We believe, teach, and confess that the sole rule and standard according to which all dogmas together with [all] teachers should be estmated and judged are the prophetic and apostolic Scriptures of the Old and the New Testament alone, as it is written in Psalm 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,' Galatians 1:8."         Formula of Concord, Epitome, Part I, 1, Concordia Triglotta, St. Louis:  Concordia Publishing House, 1921, p. 777. Tappert, p. 464. Psalm 119:105; Galatians 1:8.              

"Therefore, before the conversion of man there are only two efficient causes, namely, the Holy Ghost and the Word of God, as the instrument of the Holy Ghost, by which He works conversion.  This Word man is [indeed] to hear; however, it is not by his own powers, but only through the grace and working of the Holy Ghost that he can yield faith to it and accept it." Formula of Concord, Epitome, II, Of the Free Will, #19, Concordia Triglotta, St. Louis:  Concordia Publishing House, 1921, p. 791. Tappert, p. 472.                  

"This power {the Keys} is exercised only by teaching or preaching the Gospel and administering the Sacraments, according to their calling, either to many or to individuals.  For thereby are granted, not bodily, but eternal things, as eternal righteousness, the Holy Ghost, eternal life.  These things cannot come but by the ministry of the Word and the Sacraments, as Paul says, Romans 1:16:  The Gospel is the power of God unto salvation to every one that believeth.  Therefore, since the power of the Church grants eternal things, and is exercised only by the ministry of the Word, it does not interfere with civil government; no more than the art of singing interferes with civil government."

            Augsburg Confession, Article XXVIII, #8, Concordia Triglotta, St. Louis:  Concordia Publishing House, 1921, p. 85. Tappert, p. 82. Romans 1:16        

"For this reason we shall now relate, furthermore, from God's Word how man is converted to God, how and through what means [namely, through the oral Word and the holy Sacraments] the Holy Ghost wants to be efficacious in us, and to work and bestow in our hearts true repentance, faith, and new spiritual power and ability for good, and how we should conduct ourselves towards these means, and [how we should] use them."

            Solid Declaration, Article II, Free Will, 48, Formula of Concord, Concordia Triglotta, St. Louis:  Concordia Publishing House, 1921, p. 901. Tappert, p. 530.                

"Therefore God, out of His immense goodness and mercy, has His divine eternal Law and His wonderful plan concerning our redemption, namely, the holy, alone‑saving Gospel of His eternal Son, our only Savior and Redeemer, Jesus Christ, publicly preached; and by this [preaching] collects an eternal Church for Himself from the human race, and works in the hearts of men true repentance and knowledge of sins, and true faith in the Son of God, Jesus Christ.  And by this means, and in no other way, namely, through His holy Word, when men hear it preached or read it, and the holy Sacraments when they are used according to His Word, God desires to call men to eternal salvation, draw them to Himself, and convert, regenerate, and sanctify them.  1 Corinthians 1:21:  'For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.'  Acts 10:5‑6..."

            Solid Declaration, Article II, Free Will, #50, Formula of Concord, Concordia Triglotta, St. Louis:  Concordia Publishing House, 1921, p. 901. Tappert, p. 530f. 1 Corinthians 1:21; Acts 10:5‑6.  

"Now, although both, the planting and watering of the preacher, and the running and willing of the hearer, would be in vain, and no conversion would follow it if the power and efficacy of the Holy Ghost were not added thereto, who enlightens and converts the hearts through the Word preached and heard, so that men believe this Word and assent thereto, still, neither preacher nor hearer is to doubt this grace and efficacy of the Holy Ghost, but should be certain that when the Word of God is preached purely and truly, according to the command and will of God, and men listen attentively and earnestly and meditate upon it, God is certainly present with His grace, and grants, as has been said, what otherwise man can neither accept nor give from his own powers."            Solid Declaration, Article II, Free Will, 55‑56, Formula of Concord, Concordia Triglotta, St. Louis:  Concordia Publishing House, 1921, p. 903. Tappert, p. 531f.        

"Is the Lord's Supper the place to display my toleration, my Christian sympathy, or my fellowship with another Christian, when that is the very point in which most of all we differ; and in which the difference means for me everything‑‑means for me, the reception of the Savior's atonement?  Is this the point to be selected for the display of Christian union, when in fact it is the very point in which Christian union does not exist?"

            Theodore E. Schmauk and C. Theodore Benze, The Confessional Principle and the Confessions, as Embodying the Evangelical Confession of the Christian Church, Philadelphia: 1911, p. 905f.                

"Another defect of Reformed preaching is its contempt for the Means of Grace.  They will tell you that the Holy Spirit needs no vehicle, neither ox‑cart nor aeroplane, to enter the heart of man; and by this rationalistic argument they think to have done away with the Means of Grace.  But notice how they set about immediately to construct their own Means of Grace.  Luther told them in his day:'If the Holy Spirit needs no vehicle, no preaching, then why are you here?  And why are you so earnest in spreading your errors?  It seems that what you really meant to say was that the Holy Spirit does not need true prophets, but He is very much in need of false prophets.' If the Holy Spirit needs no Means of Grace, who do these Reformed churches undertake their campaigns of revivalism?"

            Martin S. Sommer, Concordia Pulpit for 1932, Martin S. Sommer, St. Louis:  Concordia Publishing House, 1931, p. iv.      

"Transubstantiation is also one of the pillars that support the papalist kingdom...Rather, it is that they may retain and establish the sacrifice of the Mass, reservation, carrying about, adoration of the bread, and all the things which, outside of the divinely instituted use, have been joined to these things‑‑for this reason they fight so persistently about transubstantiation."

            Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis:  Concordia Publishing House, 1986, II,  p. 253.                  

"For Scripture never calls either Baptism or the Lord's Supper mysteries or sacraments.  Therefore this is an unwritten (agraphos) appellation."

            Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis:  Concordia Publishing House, 1986, II,  p. 29.    

"They imagine that by means of these actions, motions, gestures, and ceremonies, with certain words added about sacrifice, oblation, and victim, they are sacrificing and offering the body and blood of Christ, yes, Christ, the Son of God Himself, anew to God the Father through such a theatrical representation (which is either a comedy or a tragedy) of Christ's passion."

            Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis:  Concordia Publishing House, 1986, II,  p. 446.                  

"To institute a form of worship beside and without the Word of God, and indeed one to which is ascribed propitiation for sins, appeasement of the wrath of God, is a vain thing; it cannot please God; yes, it is idolatry.  For 'in vain they worship Me with doctrines and commandments of men.'  Likewise: 'Without faith it is impossible that a thing should please God.'  Faith, however, 'comes by hearing, and hearing by the revealed Word of God.'"

            Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis:  Concordia Publishing House, 1986, II,  p. 493.                

"That it lacks true, firm, and solid grounds in Scripture is, however, not the only thing we criticize in the papalist Mass; what we complain about most of all is that it is an abomination, conflicting with the doctrine of the Word, the sacraments, and faith‑‑yes, that it is full of abuse against the unique sacrifice of Christ and against His perpetual priesthood, as this has been demonstrated at length by the men on our side in fair and honest writings."

            Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis:  Concordia Publishing House, 1986, II,  p. 493.                

"The papalist Mass, as we have described it in the beginning, militates against the one propitiatory sacrifice of Christ in many ways and is an affront to it.  For there is only one propitiatory sacrifice that expiates and renders satisfaction for sins‑‑the offering of Christ made on the cross (Hebrews 7:27; 9:12, 26; 10:12)."

            Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis:  Concordia Publishing House, 1986, II,  p. 494.                  

"The papalist Mass, as we have described it in the beginning, militates against the one propitiatory sacrifice of Christ in many ways and is an affront to it.  For there is only one propitiatory sacrifice that expiates and renders satisfaction for sins‑‑the offering of Christ made on the cross (Hebrews 7:27; 9:12, 26; 10:12)."

            Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis:  Concordia Publishing House, 1986, II,  p. 494.                  

"In addition there is this perversion, that whereas Christ instituted the use of His Supper for all who receive it, who take, eat, and drink, the papalist Mass transfers the use and benefit of the celebration of the Lord's Supper in our time to the onlookers, who do not communicate, yes, to those who are absent, and even to the dead."

            Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis:  Concordia Publishing House, 1986, II,  p. 498.                  

"In addition there is this perversion, that whereas Christ instituted the use of His Supper for all who receive it, who take, eat, and drink, the papalist Mass transfers the use and benefit of the celebration of the Lord's Supper in our time to the onlookers, who do not communicate, yes, to those who are absent, and even to the dead."

            Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis:  Concordia Publishing House, 1986, II,  p. 498.                  

"If anyone says that the canon of the Mass contains errors and should therefore be abrogated, let him be anathema."  [Chapter IV, Canon VI] Chemnitz:  "The power, yes, the substance and as it were the soul of the papalist sacrifice is the canon of the Mass.  Therefore they labor much more for its retention than about the canon of Scripture itself, which they are not afraid to corrupt by mixing in other, noncanonical books."

            Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis:  Concordia Publishing House, 1986, II,  p. 508.             

The Sunday after Christmas: Galatians 4:1-7

The Sunday after Christmas

Pastor Gregory L. Jackson

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

Bethany Lutheran Church, 10 AM Central Time

The Hymn # 85:1-8 From Heaven Above 4.55

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 #85:9-15 From Heaven Above 4.55

 Redemption, Atonement, Forgiveness

The Hymn #657            Beautiful Savior                    4.24

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 #83     Hark! What Mean Those Holy Voices  4:40

KJV Galatians 4:1 Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; 2 But is under tutors and governors until the time appointed of the father. 3 Even so we, when we were children, were in bondage under the elements of the world: 4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

KJV Luke 2:33 And Joseph and his mother marvelled at those things which were spoken of him. 34 And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; 35 (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed. 36 And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity; 37 And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. 38 And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem. 39 And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. 40 And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.

Sunday After Christmas

O almighty and everlasting God, mercifully direct our ways, that we may walk in Thy law, and be made to abound in good works: through Thy beloved Son, Jesus Christ our Lord, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.

The Meaning of the Gospel

KJV Galatians 4:1 Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; 2 But is under tutors and governors until the time appointed of the father. 3 Even so we, when we were children, were in bondage under the elements of the world: 4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

This passage is part of a brief but powerful letter where Paul attacked the attitude of salvation through the law, showing that one cannot mix the law with the Gospel and still have the Gospel.

Galatians 4:1 Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;

This analogy is so clear that everyone should grasp it at once. Nevertheless, one could easily show that much of Christendom remains under the law, seeking comfort and salvation from man-made law rather than from the Gospel. This is not a letter aimed at Jews but at Christians tempted by combining the Gospel and the Law.

One branch of my family fell into this, when they were part of the Seventh Day Adventists in Battle Creek. (Kellogg’s cereal was part of this movement, although he broke with them.) It is tempting to think of Jews as heirs of the Promise, therefore following the Old Testament Law would be the perfect combination of the Law and Gospel.

http://www.adherents.com/people/pk/John_Harvey_Kellogg.html

When that part of the family moved to Iowa to farm, they found that the SDA laws prevented them from making a living, so they changed to an Evangelical congregation. Later, a SDA minister impressed me with how obsessed he was with all Old Testament details. Strangely, the Adventists wanted to duplicate the false view Galatians was written to oppose.

The comparison is clear, because the child of a wealthy lord is still very much a servant as long as he is young, even if he is the heir. The tutor is appointed to direct the child and give him training. So the promise of a title is there, but the reality is not.

2 But is under tutors and governors until the time appointed of the father.

Lenski:

Paul himself states what he has in mind. Just as a slave has his superiors who control him and his affairs, so this young heir. Paul thinks of a large inheritance as befits the great spiritual inheritance which he is illustrating. Hence he names two classes of superiors, tutors and governors, which some regard as identical. But the former are those who are placed in charge of the young heir himself, call them guardians; the latter are those who manage his estates, stewards. The latter were often slaves yet were competent men, one being placed over this, the other over that estate of the owner. In our estimation the “guardians” were those who, among other things, attended to the boy’s education.

Since Paul is writing to Galatians who are not merely Roman citizens, it is doubtful whether he refers to Roman law. This provided for a tutor (or several) until the age of puberty, the fourteenth year, was reached, after that for a curator until majority was attained, which occurred at the age of twenty-five years. The “guardians” of whom Paul speaks do not seem to be the tutor and the curator but those whose duty it was to provide the necessary teachers for the young heir. The point is that the minor heir is under others and that of necessity because he is still a minor.

The other point is the length of time he is under others, which is thus again mentioned, but now more specifically: “until the time set in advance by the father.”

Lenski, R. C. H.: The Interpretation of St. Paul's Epistles to the Galatians, to the Ephesians and to the Philippians. Columbus, O. : Lutheran Book Concern, 1937, S. 193

That is even more true of a young king, who has the title but not the rule. One influential relative or official is the real king as long as the child is too young to be free of adult tutors. Queen Victoria became the most powerful monarch in the world as a teenager, so she depended on adults to guide her in politics.

This is so clear in human government, but people fail to see it at work in the difference between Law and Gospel. The Law says “must” and “ought to” while the Gospel says “want to” and “glad to.”

The exact same thing can be done as a child under the Law or as an adult freed by the Gospel. As children, we always responded to chores with, “Do I have to?”

As long as we were ordered to do it, we did so, but reluctantly.

We can all remember our childhoods enough to recall that we were dependent upon others, chafing against rules but needing them, and wishing we could be grown-ups.

One couple told me about an older teen who complained about being treated as a child. I asked some questions. Does he do his own laundry? No. Cook for himself or you? No. Pay for his housing? I suggested they lay that on him so he could be an adult.

The worst college students are the ones coddled by indulgent parents or special programs where everything is paid. The best are the ones paying their own way and making sure they get their money’s worth.

3 Even so we, when we were children, were in bondage under the elements of the world:

Being under the Law is the same as being children. While it was true that the Jewish people were given the Promise of the Messiah, that was already realized, so there was no reason to go back to the Law, which kept them together as a nation. Neither was there a reason to blend Law and Gospel, to make believers into Jews with ritual law (kosher, circumcision, and traditions).

All the Jewish traditions and worship practices prepared them for Jesus as the Messiah. That is why conversions to Christianity continue to this day. Everything leads up to the Promise being fulfilled because the Old Testament is filled with references to Christ and justification by faith in Him. My catechism students soon learned that everything in the Exodus pre-figured Christ. As one said, “I am not sure if the answer is Jesus, but all the other answers have been.”

The questions involved the innocent lamb slain for the Passover, the manna, the burning bush, the water from the rock, and so forth.

4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,

This is another example of the Two Natures of Christ being, teaching His humanity (made of a woman, under the law) and His divinity (God sent forth His Son). The skeptics want us to think that Paul never mentioned the Virgin Birth of Jesus, but this verse and the opening of Romans both teach the Two Natures clearly. Jesus, in John’s Gospel, often referred to Himself as sent from the Father. And how was that done, except through the Virgin Birth?

What skeptics choose to ignore is the way arguments are made based upon current issues. Paul was not addressing the Virgin Birth but salvation through the Law. Nevertheless, the basics of the Gospel came through in a very short letter. I challenge anyone to make such powerful statements about the Christian faith in so few words. That by itself is testimony to the Holy Spirit’s inspiration.

At the perfect time, God’s own time, God sent His Son to reveal the complete Gospel, the atoning sacrifice, resurrection, and ascension. Hundreds of eye-witnesses were available to preach the risen Christ at the time of Paul. They saw and heard the risen Christ teach. Before that, many miracles confirmed Jesus as the Messiah, the Son of God.

5 To redeem them that were under the law, that we might receive the adoption of sons.

Lenski:

The whole thought is a refutation of the Judaizers. God’s Son set free all those who were under law; this purpose, being objective, was achieved. Furthermore, it was achieved in order that we Jews should receive the sonship. This was a subjective purpose that was also achieved, but only in the believing Jews, the unbelieving were hardened and cast away (Rom. 11:7). “The sonship” is modified by the context (v. 1–3) and thus signifies the status of sons who have advanced from their minority to their majority, to the status of full-grown sons who are no longer under guardians and stewards. “Adoption” is not the proper word, for it may apply to a babe, a minor son and heir.

This eliminates the question as to whether regeneration as well as justification is included in this “sonship.” In their minority, before Christ came all the heirs were both regenerated and justified although they were still under the guardianship and the stewardship of the Mosaic law (v. 2). When Christ came, when their majority was attained, this involved the end of the guardianship and stewardship of law for them. Ever after that time they were entirely free of it.

Lenski, R. C. H.: The Interpretation of St. Paul's Epistles to the Galatians, to the Ephesians and to the Philippians. Columbus, O. : Lutheran Book Concern, 1937, S. 204

To redeem (and Galatians 3:13) is from the verb to purchase for a price. The other word we translate as redemption is to release, as in releasing from slavery.

The idea of blood sacrifice prepared Jews for the atoning death of the Lamb of God. All those sacrifices for centuries were a foreshadowing of the sacrifice of Christ.

This is where people get confused, when they do not comprehend the Means of Grace. Christ paid for the sins of the world. Redemption and atonement are synonyms. Propitation and expiation are also words used the in the New Testament for the atonement.

Luther anticipated what the Concordists faced after the Book of Concord. The redemption or atonement is the Gospel treasure. No one needs to say, “What can I do to make up for my sins?” The payment has been made.

But that is not the same as saying

LCMS Brief Statement of 1932:

Scripture teaches that God has already declared the whole world to be righteous in Christ, Rom. 5:19; 2 Cor. 5:18-21; Rom. 4:25; that therefore not for the sake of their good works, but without the works of the Law, by grace, for Christ's sake, He justifies, accounts as righteous, all those who that is, believe, accept, and rely on, the fact that for Christ's sake their sins are forgiven. Thus the Holy Ghost testifies through St. Paul: "There is no difference; for all have sinned and come short of the glory of God, being justified freely by His grace, through the redemption that is in Christ Jesus," Rom. 3:23, 24. And again: "Therefore we conclude that a man is justified by faith without the deeds of the Law," Rom. 3:28.

http://www.iclnet.org/pub/resources/text/wittenberg/mosynod/web/doct-08.html

All the Scripture examples above are wrong, and some are outrageously in error.

God’s declaration of forgiveness is what we call justification by faith. That is always through the proclamation of the Gospel (the Means of Grace) and faith in Jesus.

6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

This is a classic passage in the New Testament, often quoted to show us that the Spirit works through the Word to plant faith in our hearts, to move us to say Abba, Father – the Lord’s Prayer.

Because Christ makes us a brother, a member of God’s family, we are able and willing to call upon Him in every time of trial or need. We do not live in bondage to the Law but in freedom through the Gospel.

Ephesians 3:20 Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, 21 Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.

Isaiah 65:21 And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. 22 They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands. 23 They shall not labour in vain, nor bring forth for trouble; for they are the seed of the blessed of the LORD, and their offspring with them. 24 And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear. 25 The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith the LORD.

Hedonists

The hedonists misunderstand this. They imagine they can do whatever they want and use the Gospel as an excuse, saying, “I know I am a sinner, so I know I am forgiven.” Paul disposed of this lame approach in Romans 6, but the idea has great attract for the Old Adam. 

New Law-Givers

Rick Warren and his disciples are good examples of returning to the Law. At first Pietists emphasis the small group, prayer, and Bible study. But because they do not teach the Means of Grace, they think something is lacking. They return to the Law by saying they have to transform society and make the world a better place. Every denomination that embraces Pietism goes from the small group to the new laws – with Moses as the Savior. Soon they see how there are many others who also want to transform society, so they lay aside all differences and join in union efforts to transform society. We are far worse off today than we were before people were transforming society.  

Lenski:

This translation assumes that the sonship of the Galatians is now to be proved, and that the possession of the Spirit is the proof. But the sonship is proved in v. 4, 5, and what is now added is the result of this sonship, the corroboration of it, exactly as is done in Rom. 8:14, 15, which treats the possession of the Spirit as one of the great results of justification. A result may, of course, be used to prove its cause; but here Paul does not reverse matters in this way, he states the cause and then its result. In 3:2 he inquires for the source of the effect and thus does reverse the two.

The moment we note that “sons” means sons who are no longer in their minority but in their full majority, we see how Paul has, indeed, proved the Galatians to be such sons: God’s Son has abolished all minority, no minor heirs now exist, all guardians and stewards over minors are now and forever abolished. It is in this sense that the Galatian believers are “sons” also with the evident result of such mature sonship and freedom from superiors, namely that God commissioned the Spirit of the Son with the cry of sons, “Abba Father.”

Note the close parallel: “God commissioned forth his Son” (v. 4)—“God commissioned forth the Spirit of his Son.” These are the two great historic acts. All the promises of Jesus regarding the sending of the Spirit apply, John 14:16, etc.; 15:26; 16:13, etc.; Acts 1:8. The fulfillment came on Pentecost and remained for all believers of all time. The things to be noted are not the outward miraculous signs which occurred at the time of Pentecost, which are like the angels singing at the time of the nativity; but all the statements of Jesus that the Spirit could not come to the disciples until Jesus had gone to the Father. When redemption was entirely complete, the Spirit came, “commissioned forth” as Jesus had been. Then all the guardians and the stewards were dismissed, the Spirit took their place, for the heirs’ minority was ended, the Galatian believers were “sons” in this full sense.

We need scarcely say that the Spirit wrought in the Old Testament, that the faith of the Old Testament believers was produced by the Spirit. To think that the Old Testament believers were devoid of the Spirit is to imagine an impossibility. Pentecost ushered in a new era, the era when the Spirit is able to glorify Jesus as one having come, to take all that Jesus has achieved, to declare it unto us, John 16:14; this is his world-wide mission. And this means: no longer minor heirs waiting for this era. “You are sons.”

For such “sons” the Spirit of God’s Son is intended. When Paul says that he is in “our” hearts and changes from the second person plural to the first, we must go on to v. 7 where he changes to “thou,” the singular, every individual. These different pronouns are not stressed over against each other; they merely turn the thought in every direction. “Our” hearts thus include Paul and the Galatian believers. Paul himself and the great mass of Jewish believers in the Christian Church had come to faith after the Son brought redemption. This includes the 3,000 who came to faith after the Spirit was poured out at Pentecost. Like the Gentile believers, all of them at once became “sons.” Do not forget that among the 3,000 there were not a few proselytes (Acts 2:10), former Gentiles. All of them were not minors but sons in their majority. There was no further waiting for the testamentary promises to be fulfilled, no further supervision for minor heirs.

Lenski, R. C. H.: The Interpretation of St. Paul's Epistles to the Galatians, to the Ephesians and to the Philippians. Columbus, O. : Lutheran Book Concern, 1937, S. 205.