Bethany Lutheran Worship

Saturday, March 17, 2012

Laetare Sunday.
John 6:1ff

Laetare Sunday, The Fourth Sunday in Lent, 2012

Pastor Gregory L. Jackson

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

Bethany Lutheran Church, 10 AM Central Time

The Hymn # 151 Christ the Life 2:78

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 #429 Lord Thee I Love 2:54

The Power of God's Word

The Communion Hymn #311 Huss Hymn 2:79

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 # 45 Now the Hour 2:95

KJV Galatians 4:21 Tell me, ye that desire to be under the law, do ye not hear the law? 22 For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. 23 But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. 24 Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. 25 For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. 26 But Jerusalem which is above is free, which is the mother of us all. 27 For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. 28 Now we, brethren, as Isaac was, are the children of promise. 29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. 30 Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. 31 So then, brethren, we are not children of the bondwoman, but of the free.

KJV John 6:1 After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. 2 And a great multitude followed him, because they saw his miracles which he did on them that were diseased. 3 And Jesus went up into a mountain, and there he sat with his disciples. 4 And the passover, a feast of the Jews, was nigh. 5 When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? 6 And this he said to prove him: for he himself knew what he would do. 7 Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. 8 One of his disciples, Andrew, Simon Peter's brother, saith unto him, 9 There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many? 10 And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. 11 And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. 12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. 13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten. 14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world. 15 When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.

Fourth Sunday in Lent

Lord God, heavenly Father, who by Thy Son didst feed five thousand men in the desert with five loaves and two fishes: We beseech Thee to abide graciously also with us in the fullness of Thy blessing. Preserve us from avarice and the cares of this life, that we may seek first Thy kingdom and Thy righteousness, and in all things perceive Thy fatherly goodness, through Jesus Christ, who liveth and reigneth with Thee and the Holy Ghost, one true God world without end. Amen.

The Power of the Word

John 6:1 After these things Jesus went over the sea of Galilee, which is the sea of Tiberias.

Jesus crossed in a boat, while the crowd had to walk around the sea. The crowd had twice as far to travel, so Jesus had some rest from being with them so much.

2 And a great multitude followed him, because they saw his miracles which he did on them that were diseased.

Lenski:

The three imperfect tenses picture Jesus in the full exercise of his activity at this period, including, of course, the present crossing of the Sea. The statement that the crowds were attracted by “beholding the signs he was doing” is intended to parallel 2:23 and to show that in general the situation here in Galilee was a duplication of the previous one which occurred in Jerusalem. Not the teaching but merely the signs were the great attraction. This John wants us to bear in mind for the sake of what follows.

Lenski, R. C. H.: The Interpretation of St. John's Gospel. Minneapolis, MN : Augsburg Publishing House, 1961, S. 428.

“Doing signs” has always seemed to be weak, in my opinion. The meaning of that phrase is “performing miracles.”

We have diminished the meaning of “sign from heaven.” People interpret anything as a “sign,” just as Eduard Preuss (UOJ guru) did when he saw a glorious sunset. To him that was a sign from heaven to join the Roman Catholic Church and leave the Lutheran Church. But apparently it was not a day of mass conversions to Romanism, even if two Concordia Seminary professors in a row “poped.”

A miracle is our best word today for something that defies the laws of physics, such as walking on water, turning water into wine, or stilling the storm. The crowds saw these miracles and enjoyed them. They wanted more. As Lenski noted, they were more interested in the show than the teaching.

Jesus taught and performed miracles together, to confirm people in their knowledge that He was indeed the Son of God and Savior. Those who only wanted miracles were bound to be disappointed. Even when they witnessed miracles that kings and philosophers would have loved to see, they wanted even more.

3 And Jesus went up into a mountain, and there he sat with his disciples.

Hills surround the Sea of Galilee, which gave Jesus a view of the crowds working their way around the seashore. Probably a path helped them, but it was the long way around and a long distance to go.

4 And the passover, a feast of the Jews, was nigh.

The Fourth Gospel gives us a calendar (unlike Matthew, Mark, and Luke) so we know about a three-year public ministry of Jesus, while the other three conflated the three years into one trip toward Jerusalem. In many ways the Gospel of John supplements the first three Gospels and gives us additional facts, as well as many long sermons to study and meditate upon.

One of our regular readers (and emailers) said he loved the material in John 16 about the work of the Holy Spirit.

5 When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? 6 And this he said to prove him: for he himself knew what he would do.

Jesus brought up a problem that the disciples could not solve on their own. By questioning them, Jesus set the agenda. Unprepared, they thought of it solely in human terms.

There is no human answer. They are far away from a settlement. There are many other problems as well.

Jesus had the answer and knew what He would do. Instead of a confession of faith, He received a statement of doubt.

7 Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.

Philip answered the way any finance committee would. They did not have enough money to give the crowd a little bit of food. The other impossibility was obtaining enough for that little bit of food for each one. Therefore, it was doubly impossible.

Naturally, this Gospel lesson is one that teaches the efficacy of the Word, contrasting it with the cleverness of man. Philip was not at all foolish in what he said. Everything was logical and based upon fact. The only thing missing was faith in Christ.

The efficacy of the Word is not incidental in Scripture, but foundational. Every passage in the entire Bible rests upon the concept of the divine power of the Word and its supremacy over anything man can imagine or design.

The rationalists are bit more honest than the apostate Lutherans. The rationalists are consistent in saying, “This cannot happen, given the laws of physics.”

The apostate Lutherans say, “This is a wonderful miracle. Now this is what we learned about marketing the Gospel at Fuller Seminary.” (Or Willow Creek, Mars Hill, Granger, Life Church, Saddleback, or NorthPoint.)

8 One of his disciples, Andrew, Simon Peter's brother, saith unto him, 9 There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?

The dialogue does not show the disciples to be foolish but just like us. That is exactly what we would say.

Some would say, “But they had Jesus with them. That makes them foolish. He can do anything.”

But we have Jesus with us, too. He is not limited to His visible presence. The centurion knew this better than most. He said, “You do not need to come to my house to heal my servant. And I am not worthy to have you enter there, Lord. Speak the Word and he will be healed.”

KJV Luke 7:6 Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof: 7 Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed. 8 For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. 9 When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel. 10 And they that were sent, returning to the house, found the servant whole that had been sick.

When pretend-Lutherans assail our little group for being small, for not having gold ornaments and marble altars, they are just revealing their lack of trust in God’s Word. Jesus said, “Wherever two or three are gathered together, there am I in the midst of them.”

KJV Matthew 18:20 For where two or three are gathered together in my name, there am I in the midst of them.

Mocking God’s Word is not good practice. It is as dangerous as playing with high voltage lines, like the lineman who took off his gloves for a second and lost both arms in a flash of current. God’s Word is more powerful than a power line.

Any time we are tempted to say, “What are we among so many?” or “Who am I to question all these leaders?” or “How can we have any influence when we have no money to persuade people?” – we should look at this response. The disciple says – We have a little food, but it amounts to nothing in this enormous crowd. True, it amounts to nothing, but God’s Word turns nothing into something, as He did at Creation, as He does whenever the elements are consecrated as the Body and Blood of Christ.

10 And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand.

Here we see a little detail worth noting. This was a grassy area, so it was well watered, by a spring or a well. In Arizona there are areas where the rock traps and stores water. They are called “tanks.” Outside of Phoenix are the White Tank Mountains. If you read the novels of Louis Lamour, you will see that the heroes look for tanks where they can water their horses and get refreshed themselves.

The reality of a desert is that the grassy areas give away where the water is. Certain plants also indicate underground water, easily accessed. (It is not true that someone can chop up a barrel cactus and eat it like watermelon.)

The place where they sat down was large, grassy. They sat in ranks so the food could be distributed. There were 5000 men (fully humans in WELS-speak), so the total number of people could have been 15,000.

This vast throng made the tiny bit of food even more comical, in comparison with the needs. At first a large sum of money was not enough to give everyone a tiny bit. But they could not buy food out there, so the donation of one child was even smaller, reminding us of the fall of Jericho.

God reduces the number, money, and power of the people involved to reveal His power in the Word. Otherwise, people would praise themselves for their own abilities and wealth rather than God for His ability to transcend all rules and principles to reveal Himself as He is.

11 And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. 12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost.

This is not a communion service in John 6, but it shows us how God provides the Body and Blood of Christ in the consecrated elements. All the objections to Holy Communion as a sacrament are answered by this miracle and by many other passages (such as the healing of the centurion’s servant).

How can God provide the Body and Blood of Christ for millions across the centuries? Answer – By His Word, the same way He provided for 15,000 people with some bread and fish.
How can God forgive sins through those elements? Answer – It is His will to give us a visible form of His Word. God reveals His will to us; we do not manage God or give Him advice.
Why are there so many Means of Grace among you Lutherans? Answer – why did Jesus provide us with so many miracles? Why did God leave us four Gospels? Why have a dozen or so Pauline letters instead of just Romans? The answer is God’s overwhelming bounty. He gives in abundance so we are never deprived or lacking in anything that will be a blessing for us.
It looks like bread and wine to me, after the consecration. I think it is just symbolic. Answer – Then the feeding of the multitude was also symbolic. They ate symbolic bread and symbolic fish and they were satisfied in a dream-like way when they went home on water alone. If the Real Presence is rejected, the miraculous feeding is rejected. If the miraculous feeding is accepted as true, then the Real Presence and Holy Communion as a Means of Grace are both true. Likewise, if God cannot consecrate the elements with His Word, and Jesus be present in both natures in the elements, then the Savior was locked in the cave until the angels opened the stone lid and let Him out of the grave.

The central human problem is turning God’s Word into man’s word – that people believe according to their rational limits.

12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. 13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.

The gathering was just as important as the distribution, because it showed that the disciples ended up with more food than they had in the beginning. The people were famished when they arrived. Walking along a lake for hours, the hot sun beating down – that eats up a lot of calories. That was the idea about fainting on the way back, recorded in another Gospel. They were all completely satisfied, but they had more than at the beginning – 12 times more.

This shows us that God takes a little, because He honors His Name this way, and multiplies it beyond all human imagination. And we have enough to share. And the more we share, the greater the abundance.

I can say now that many people are blessed and participating through study, worship, and the production of new books establish Lutheran orthodoxy for the next generation.

14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world. 15 When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.

This was God’s timing and not man’s. The people wanted a king who fed them with miracles, and only some remained believers. That should not shock us. Many use church to feed them in a material way – and not all of them are ministers - some are laity too. I read about one (name omitted) who used his many church affiliations to stay out of prison. He had loads of character witnesses on his behalf because they were on his payroll.

This is a passage, like each one in John’s Gospel, designed by the Holy Spirit to created and deepen our trust in Christ as our Savior, to depend on Him for love and mercy, to set aside our human logic and doubts when trusting in Him.

Quotations

"So it goes in the spiritual government of the Church, as specially indicated in the narrative now before us. Where I have preached and taught during the past ten or twenty years, there another could perhaps, have done more in one year; and one sermon may bring forth more fruit than many others. Here, also, it is true that our labor, diligence and effort can accomplish nothing These two things must go together, namely, that each one does his duty, and that he, nevertheless, acknowledges with Peter: 'My labor cannot bring forth anything, if thou dost not give the increase.'"

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, IV, p. 153. Fifth Sunday after Trinity Luke 5:1‑11.

"A hardened heart will not be instructed, no matter how plainly and clearly the truth is presented; but the faith of the righteous is strengthened when they see that the ground of their faith is right and good."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 157. Third Sunday in Lent Luke 11:14‑23.

"All preaching of sin and God's wrath is a preaching of the Law, no matter how or when it may be done. On the other hand, the Gospel is such preaching as sets forth and bestows nothing but grace and forgiveness in Christ. And yet it is true that the Apostles and preachers of the Gospel sanctioned the preaching of the Law, as Christ Himself did, and began with this in the case of those who had not yet acknowledged their sins and had felt no fear of God's anger."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, IV, p. 158. Fifth Sunday after Trinity Luke 5:1‑11.

"The unavoidable conclusion then is that, as long as the Holy Spirit does not enter our hearts, we are not only incapable of any good, but are of necessity in the kingdom of Satan."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 159. Third Sunday in Lent Luke 11:14‑23.

[The office of preaching]...cannot produce profitable or fruitful results in all men; yet great power and much fruit are found in those who remain steadfast and are kept to the end."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, IV, p. 165. Fifth Sunday after Trinity Luke 5:1‑11.

"The preaching of this message may be likened to a stone thrown into the water, producing ripples which circle outward from it, the waves rolling always on and on, one driving the other, till they come to the shore. Although the center becomes quiet, the waves do not rest, but move forward. So it is with the preaching of the Word. It was begun by the apostles, and it constantly goes forward, is pushed on farther and farther by the preachers, driven hither and thither into the world, yet always being made known to those who never heard it before, although it be arrested in the midst of its course and is condemned as heresy."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 202. Ascension Day Mark 16:14‑20.

"You may tie a hog ever so well, but you cannot prevent it from grunting, until it is strangled and killed. Thus it is with the sins of the flesh."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 247. Easter, Second Sermon Mark 16:1‑8.

"Therefore the Holy Spirit must come to our rescue, not only to preach the Word to us, but also to enlarge and impel us from within, yea, even to employ the devil, the world and all kinds of afflictions and persecutions to this end. Just as a pig's bladder must be rubbed with salt and thoroughly worked to distend it, so this old hide of ours must be well salted and plagued until we call for help and cry aloud, and so stretch and expand ourselves, both through internal and through external suffering,that we may finally succeed and attain this heart and cheer, joy and consolation, from Christ's resurrection."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 253. Easter, Third Sermon Mark 16:1‑8.

"If I do not believe it, I will not receive its benefits; but that neither renders it false nor proves that anything is lacking in Christ."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 258. Easter, Third Sermon Mark 16:1‑8.

"Learn then from this Gospel what takes place when God begins to make us godly, and what the first step is in becoming godly. There is no other beginning than that your king comes to you and begins to work in you. It is done in this way: The Gospel must be the first, this must be preached and heard. In it you hear and learn how all your works count for nothing before God and that everything is sinful that you work and do. Your king must first be in you and rule you. Behold, here is the beginning of your salvation; you relinquish your works and despair of yourself, because you hear and see that all you do is sin and amounts to nothing, as the Gospel tells you, and you receive your king in faith, cling to him, implore his grace and find consolation in his mercy alone."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, I, p. 26. First Sunday in Advent Matthew 21:1‑9.

"It is a faithful saying that Christ has accomplished everything, has removed sin and overcome every enemy, so that through Him we are lords over all things. But the treasure lies yet in one pile; it is not yet distributed nor invested. Consequently, if we are to possess it, the Holy Spirit must come and teach our hearts to believe and say: I, too, am one of those who are to have this treasure. When we feel that God has thus helped us and given the treasure to us, everything goes well, and it cannot be otherwise than that man's heart rejoices in God and lifts itself up, saying: Dear Father, if it is Thy will to show toward me such great love and faithfulness, which I cannot fully fathom, then will I also love Thee with all my heart and be joyful, and cheerfully do what pleases Thee. Thus, the heart does not now look at God with evil eyes, does not imagine He will cast us into hell, as it did before the HS came...."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 279. Pentecost Sunday John 14:23‑31.

"The Holy Spirit teaches man better than all the books; He teaches him to understand the Scriptures better than he can understand them from the teaching of any other; and of his own accord he does everything God wills he should, so the Law dare make no demands upon him."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 280. Pentecost Sunday John 14:23‑31.

"The Holy Spirit is given to none except to those who are in sorrow and fear; in them it produces good fruit. This gift is so precious and worthy that God does not cast it before dogs. Though the unrepentant discover it themselves, hearing it preached, they devour it and know not what they devour."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 281f. Pentecost Sunday John 14:23‑31.

"He permits it to happen that many great saints err and stumble, in order that we may not trust in men, though they be many, great, and holy. We must be led to rely upon the Word that is sure and cannot deceive, as here these two men, and all the others afterward, were directed to the Scriptures."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 290. Easter Monday Luke 24:13‑35.

"Thus, we know how and where the Holy Spirit is to be found, and we need not be in doubt nor waver, gazing here and there for special revelations or illuminations. Each one should hold to the Word, and should know that through it alone, and through no other means, does the Spirit enlighten hearts and is He ready to dwell in them and to give true knowledge and comfort through faith in Christ." Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 300. Pentecost, Third Sermon John 14:23‑31.

"Be not worried because of this! for even though a man preach and continue in the Gospel for many years, he must still lament and say: Aye, no one will come, and all continue in their former state. Therefore you must not let that grieve or terrify you." Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 305. Easter Tuesday Luke 24:36‑47.

"But when St. Peter stood up and preached, they made a mockery of it and considered the apostles drunken fools. When they had urged the Gospel a long time, they gathered together three thousand men and women. But what were they among so many? Yea, no one could discern that the Gospel had accomplished anything, for all things continued in the same state as before. No change was seen, and scarcely anyone knew that there were Christians there. And so it will be at all times."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 306. Easter Tuesday Luke 24:36‑47.

"The Word and the gifts of the Holy Spirit are materials with which He builds. Though the dwelling is not altogether completed, yet through His grace and love it is accepted of God."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 322. Pentecost, Third Sermon John 14:23‑31.

"Secondly, it is shown here that this Word precedes, or must be spoken beforehand, and that afterwards the Holy Spirit works through the Word. One must not reverse the order and dream of a Holy Spirit who works without the Word and before the Word, but one who comes with and through the Word and goes no farther than the Word goes."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 329. Pentecost, Third Sermon John 14:23‑31.

"We hear God's Word, which is in fact the preaching of the Holy Spirit, who is at all times present with it, but it does not always at once reach the heart and be accepted by faith; yea, in the case of those who are moved by the Holy Spirit and gladly receive the Word, it does not at once bear fruit."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 330. Pentecost, Third Sermon John 14:23‑31.

"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."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 355. First Sunday after Easter John 20:19‑31.

"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." Martin Luther, Sermons of Martin Luther, 8 vols., xd., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 355. First Sunday after Easter John 20:19‑31.

"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."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 359. First Sunday after Easter John 20:19‑31.

"But ye have not the power to create faith. For there is a great difference between planting and giving the growth; as Paul says to the Corinthians: 'I planted, Apollos watered; but God gave the increase.' 1 Corinthians 3:6"

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 362. First Sunday after Easter John 20:19‑31; 1 Corinthians 3:6.

"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."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 370. Second Sunday after Easter, Second Sermon John 20:19‑31.

"There are the infants, bare and naked in body and soul, having neither faith nor works. Then the Christian Church comes forward and prays, that God would pour faith into the child; not that our faith should help the child, but that it may obtain a faith of its own. If it has faith, then after that whatever it does is well done, whether it suckle its mother's breast, or whether it soil itself, or whatever it may please to do."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, IV, p. 378. Twelfth Sunday after Trinity Mark 7:31‑37.

"If God does not take me alone to a separate place, and give me the Holy Spirit, so that I cling to the Word which I have heard, then all preaching is in vain."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, IV, p. 380. Twelfth Sunday after Trinity Mark 7:31‑37.

"Observe from this text how Christ in plain words ascribes to baptism, which He calls water, such glory and power as to say that the Holy Spirit is present in it, and that by its means a person is born anew. By this statement all false doctrines and errors against the doctrine of faith and baptism are overthrown."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 434. Trinity Sunday John 3:1‑15.

"Nor does He send such trial upon you in order to cast you off, but that you may the better learn to know and the more closely cling to His Word, to punish your lack of understanding and that you may experience how earnestly and faithfully He cares for you."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 44. First Sunday after Epiphany, Second Sermon Luke 2:41‑52.

"But the Lord refutes this and says: Go ye there and preach what does it matter if it is against you? You will find there what I say. We should now do likewise. Although the masses storm against the Gospel and there is no hope that they will be better, yet we must preach, there will yet be found those who listen and become converted."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, I, p. 48. First Sunday in Advent Matthew 21:1‑9.

"But here you come to the Word of God which is sure and infallible, where you shall certainly find Christ and the Holy Spirit, and can be and remain firmly fortified against sin, death, and the devil." Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 51. First Sunday after Epiphany, Second Sermon Luke 2:41‑52.

"That the Holy Spirit works in the heart is true; nevertheless He intends ordinarily and usually to do so in no other way than through the spoken Word. St. Paul says that a man cannot believe unless he has previously heard (Romans 10:14)."

Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 664. Romans 10:14.

"Whoever comes to faith can only say that the Holy Spirit comes when and where and to whom He pleases at the time He pleases. He comes when and where He pleases, and also gives a person as many gifts as He pleases."

Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 665.

"Indeed, because its course is contrary to reason, sense and thought, the world regards the doctrine as pure folly and delusion, and condemns and persecutes all who adhere to it and are unwilling to follow the world's own opinion."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 67. Second Sunday after Easter John 10:11‑16.

"The worse of all is, that we must not only suffer shame, persecution and death; but that the world rejoices because of our great loss and misfortunes. This is indeed very hard and bitter. Sure it shall thus come to pass, for the world will rejoice when it goes ill with us; but this comfort we have that their joy shall not last long, and our sorrow shall be turned into eternal joy."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 80. Second Sunday after Easter John 10:11‑16.

"Hence everything here depends only upon this, that you rightly learn to look upon Christ according to the Word, and not according to your own thoughts and feelings, for human thoughts are frauds and lies, but His Word is true and cannot lie."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, IV, p. 92. Third Sunday after Trinity, Second Sermon Luke 15:1‑10.

"Now it is the consolation of Christians, and especially of preachers, to be sure and ponder well that when they present and preach Christ, that they must suffer persecution, and nothing can prevent it; and that it is a very good sign of the preaching being truly Christian, when they are thus persecuted, especially by the great, the saintly, the learned and the wise."

Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 97. Fourth Sunday after Epiphany Matthew 8:23‑27.

Wednesday, March 14, 2012

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.

"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.

Saturday, March 10, 2012

Oculi. The Third Sunday in Lent

Norma Boeckler

Oculi, The Third Sunday in Lent, 2012

Pastor Gregory L. Jackson

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

Bethany Lutheran Worship, 10 AM, Central. Note Time Change, Lose an Hour

Mid-Week Lenten Services are Wednesdays at 7 PM.

The Hymn #175 Hamburg 2.43
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    Ephesians 5:1-9
The Gospel          Luke 11:14-28
Glory be to Thee, O Lord!
Praise be to Thee, O Christ!
The Nicene Creed p. 22
The Sermon Hymn #172:1-5         Herzlich tut mir 2.55

Jesus Is the Stronger Man

The Hymn #172:6-10 Herzlich tut mir 2.55

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 #457 Friend 2.24

KJV Ephesians 5:1 Be ye therefore followers of God, as dear children; 2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour. 3 But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; 4 Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. 5 For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. 6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. 7 Be not ye therefore partakers with them. 8 For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light: 9 (For the fruit of the Spirit is in all goodness and righteousness and truth;)

KJV Luke 11:14 And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. 15 But some of them said, He casteth out devils through Beelzebub the chief of the devils. 16 And others, tempting him, sought of him a sign from heaven. 17 But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. 18 If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. 19 And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges. 20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.

21 When a strong man armed keepeth his palace, his goods are in peace: 22 But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.

23 He that is not with me is against me: and he that gathereth not with me scattereth. 24 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. 25 And when he cometh, he findeth it swept and garnished. 26 Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.

27 And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked. 28 But he said, Yea rather, blessed are they that hear the word of God, and keep it.

Third Sunday in Lent

Lord God, heavenly Father, who hast sent Thy Son, our Lord Jesus Christ, to take upon Himself our flesh, that He might overcome the devil, and defend us poor sinners against the adversary: We give thanks unto Thee for Thy merciful help, and we beseech Thee to attend us with Thy grace in all temptations, to preserve us from carnal security, and by Thy Holy Spirit to keep us in Thy word and Thy fear, that unto the end we may be delivered from the enemy, and obtain eternal salvation, through the same, Thy beloved Son, Jesus Christ our Lord, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.

Jesus Is the Stronger Man

Lenski:

From 9:51 onward only the Samaritan opposition contained a discordant note, and in 11:1–13 Jesus is in intimate converse with his many disciples (the Seventy, 10:1, 17, and others). All this is changed. We see that the opposition has become far more intense and vicious, which foreshadows the end. Luke intends to point out this contrast and thus proceeds with this significant narrative. He considers time and place matters of indifference. The miracle, too, and the astonishment of the multitudes furnish only the occasion and are thus stated with brevity. What follows in the way of vicious slander, together with the reply of Jesus, is the story in which Luke is interested.

Lenski, R. C. H.: The Interpretation of St. Luke's Gospel. Minneapolis, MN : Augsburg Publishing House, 1961, S. 631.

Luke 11:14 And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. 15 But some of them said, He casteth out devils through Beelzebub the chief of the devils. 16 And others, tempting him, sought of him a sign from heaven. 17 But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. 18 If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. 19 And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges. 20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.

The first part of this Gospel lesson describes the battle between the two kingdoms – the Kingdom of God and the Kingdom of Satan. One way this reveals itself is Satanic opposition to any progress of the Gospel.

In this instance, Jesus cast out a demon from a person who could not speak, and the healed person began to speak. Some marveled but others immediately said that Jesus served Satan, called Beelzebub in this case.

Lenski:

It was originally the name of the Philistine god Baal to whom Ahaziah applied to heal his disease. In some manner, at which linguists thus far only guess, the Jews picked it up as a vile term for Satan. Some think that they corrupted it to “Beelzebub,” “Baal of flies” and thus “Baal of dung”; but this is not certain, being due perhaps only to pronunciation. “The ruler of the demons” explains exactly who is meant, the head of the hellish kingdom.

Lenski, R. C. H.: The Interpretation of St. Luke's Gospel. Minneapolis, MN : Augsburg Publishing House, 1961, S. 632.

When a Lutheran minister opposes the false teaching of the charismatics, he is accused of “quenching the Spirit” and being possessed by Satan. The people who say these things are always talking about Jesus, just as Jesus warned in Matthew 7:15.

There are many denominational officials who do the same thing. They are not necessarily charismatic (Pentecostal), but they use all the right words in the wrong way. This is common and is only growing worse. To give an Episcopalian example, some clergy in Grand Rapids are letting one parish with a $2 million endowment go bankrupt so the bishop can have the endowment money, etc. And this is common today, with denominational officials soaking up all the “mission money” and using their power of control to destroy congregations.

Jesus turned this accusation against His opponents by pointing out that Satan cannot drive out Satan. There is ironic humor in this, because His response is also a prediction. If Satan drives out Satan, his kingdom must fall. This is exactly what is happening, but not because Jesus serves the devil. Jesus has a more powerful kingdom that will use Satan’s power of opposition to destroy sin, death, and Satan.

Since the rabbis also healed people (a tradition in modern times, too), Jesus asked,

19 And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges.

Jesus is saying, “You are calling your own healers Satan-driven. You will be judged for that.”

20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.

The power of the Kingdom of God is shown in Jesus’ exorcisms healings. And that continues today. When babies are baptized, adults are converted, sins are absolved, and faith deepens, the Kingdom of God is reigning victorious over the Kingdom of Satan.

One Kingdom gives forgiveness and eternal life through the grace of God. The other Kingdom gives destruction and death, and makes people pay for the it. The works salesmen are the worst of all, because they make salvation something to be earned by the Law, so people purchase Hell when they could have heaven for free – as Luther wrote.

In the next 10 years we will all see some of the most prominent clergy move into complete anti-Christian teaching, open and obvious, because they have already crossed the line into works salvation (Rick Warren) life-coaching as the Gospel (Joel Osteen) and New Age occultism (Mark Jeske). Their hordes of followers are simply another indication of the Age of Apostasy.

KJV 2 Thessalonians 2:3 Let no man deceive you by any means: for that day shall not come, except there come a falling away (falling away – Apostasy in Greek) first, and that man of sin be revealed, the son of perdition;

KJV 2 Timothy 4:3 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; 4 And they shall turn away their ears from the truth, and shall be turned unto fables. 5 But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.

The Age of Apostasy will necessarily be one in which the battles between the Two Kingdoms (God’s and Satan’s) will be even more out in the open, more hostile, and more like a defeat of the True Faith. God will shorten the times, or no one would be left. See Mark 13.

The Stronger Man

The strong man in this brief parable is Satan. His kingdom was undisturbed and his power easily displayed – as it was during the temptation in the desert. “All these kingdoms will be yours if You only bow down and worship me.”

The history of this world has been a chronicle of violent conquest, something denied today in discussions about peace and easily won Nobel Peace Prizes.

Jesus is talking about the greatest battle of all, the one between Satan and the Savior, with Jesus Himself serving as the bait for Satan (as one early writer described it). Jesus on the cross was the bait that trapped Satan. He grabbed for the ultimate victory over man and the Messiah, only to be hooked and caught, Christ triumphant in His resurrection and Ascension.

The battle continues because God chose to allow the Gospel to grow into all the corners of the world. People say, “Why doesn’t God end this evil world?” But at the beginning, Jesus had 500 followers to form the foundation of the Christian Church. The entire world was pagan except for those 500. Should God have ended the world then and let paganism be the dominant religion?

At the height of the Middle Ages, after millions had been drawn into the Kingdom, the official teaching was based on works, not the Gospel, Purgatory (the early form of Estate Planning, with huge donations buying forgiveness) rather than heaven.

The work of Luther, the Concordists, and the post-Concordists released the power of the Gospel from Medieval and Enthusiast error. That meant billions more people were graciously drawn into the Kingdom of God by the Means of Grace.

The Savior, the Stronger Man, has taken the castle and spoils away from Satan. The Gospel was the basis for freedom and prosperity in Europe and later the world. The Protestant Faith has left countries free and full of opportunity while Catholicism has been content to remain Medieval and slavish wherever it dominates.

There is no reason for Satan to control the lives of anyone, but his power is felt at all times because he is still the Prince of This World. He rages against all believers and will until his final defeat.

Naturally, since we belong to the Whining Generation, this seems unfair. But it is ultimately fair.

Norma Boeckler

Our sinful nature is a given. It cannot be talked away, although many try. “It’s all good.” And “Don’t be judgmental.” And “the power of positive thinking” are all disguises, to make people assume the opposite of the truth.

We are all weak and sinful, and Satan works that advantage to make us feel worthless in our sinfulness. That means distrust in forgiveness based on the Gospel.

Until recently we had great security and peace in America, because of the benefits of God’s gracious establishment of this country, with great leaders and an assumption of the Christian faith as our guiding light. Until recently our biggest battles were emotional, but that does not mean they are slight.

The emotional battle is the greatest one of all, because our emotions are volatile and tricky, able to turn the best things into bad and frightening omens of disaster. Fear takes over and panic sets in. Faith flies out the window, as Luther said.

This is the battle against faith in Christ, because Satan tells us we are worthless. False Christians will be only too happy to chime in and help their Father Below do his work.

But we have this advantage. In this parable and hundreds of other examples, the Word of God tells us Jesus is the Stronger Man. Satan may accuse of a thousand faults, of 10,000 faults, but our forgiveness comes from faith in Christ, not in ourselves. Man’s forgiveness is incomplete and faulty, but God’s forgiveness is complete and everlasting.

One complication now is the state of the world and our nation. That bears down on the vast majority. People who had good, secure jobs are thrown into confusion and dismay. When money is tight, it is convenient to bear down on employees, double their work load, reduce salary, and do many other things that strike at our confidence.

Results matter to people, and that eats away at us in various ways. It is very bad for ministers to look at visible results because only God can see the difference, and He may work slowly where it matters most.

But for anyone who feels despair or depression, the Gospel is the cure. And it does not mean someone is weak or foolish. Those who are most sensitive to spiritual matters feel the battle most of all.

Nothing attracts Satan’s attacks more than the Gospel and its influence on a believer. The battle is a good sign, and complacency is a bad sign.

That has been the great seduction of the church in the last 50 years. I have seen the Lutheran Church go from battling for the truth to suppressing the truth. Satan wins.

The Wisconsin Synod had big conferences on the downward trend of the LCMS. The LCMS had parish meetings where the pews were packed with people wanting to hear about the inroads of the liberal apostates.

Now all is peaceful. Everyone is happy and busy looking for additional feeding stations on the Thrivent sow. Doctrinal conflict is bad, the leaders say, so “Do not think too hard about this.” Ministers who object to false doctrine are not team players. They are trouble-makers who must be removed.

Laity who object find themselves removed from choice committees and whispered about.

Doctrinal battles in the visible church mean that people care about what the Bible teachers (as opposed to what life-coaches suggest).

Inward battles mean that Satan has found a danger zone where his conquest is wandering off the reservation. He knows that the person recaptured is seldom lost again. They do not want to re-visit the emotional turmoil.

24 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. 25 And when he cometh, he findeth it swept and garnished. 26 Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.

That can happen, and someone who has fallen down many times in a row can feel even more ashamed and despairing than ever before, which is what Satan wants. Nevertheless, although it is more difficult, it is not impossible with God. No sin is too great for Christ’s forgiveness – except dying in unbelief.

Where Is the Key When Locked in the Doubting Castle?

Christian, in Pilgrim’s Progress, found that all he needed to escape despair was a set of keys – the Promises of God.

We should look for blessings, promises, and passages of hope in the Bible. Here is one of many blessings found in the Bible.

Quotations

"Is it the office of the Word simply to afford directions that are to be followed in order to obtain salvation? It is more than a directory and guide to Christ. It does more than 'give directions how to live.' It brings and communicates the grace concerning which it instructs. It has an inherent and objective efficacy, derived from its divine institution and promise, and explained by the constant presence and activity of the Holy Spirit in and with it. Romans 1:16; John 6:63; 1 Peter 1:23; Matthew 4:4; Ephesians 6:17; Hebrews 4:12; Romans 10:5‑10; Isaiah 55:10."

Henry Eyster Jacobs, A Summary of the Christian Faith, Philadelphia: General Council Publication House, 1913, p. 288.

"What testimony is given to the presence of the Holy Spirit in and with the Word? The words of Scripture are repeatedly cited as the words of the Holy Spirit. Acts 1:16, 28:25; Hebrew 3:7; Psalm 10:15."

Henry Eyster Jacobs, A Summary of the Christian Faith, Philadelphia: General Council Publication House, 1913, p. 288f.

"'When the Word is read at home it is not as fruitful or as forcible as in public preaching and through the mouth of thepreacher whom God has called for this purpose.' (Luther, Erlangen edition, 3:401)."

Henry Eyster Jacobs, A Summary of the Christian Faith, Philadelphia: General Council Publication House, 1913, p. 290.

"'The Word is in itself the living seed of regeneration; the hand which does the sowing can add to it no further efficacy.' (Philippi, V, 2:15)."

Henry Eyster Jacobs, A Summary of the Christian Faith, Philadelphia: General Council Publication House, 1913, p. 291.

"Is the success of preaching as a means of grace conditioned by the observance of similar principles by the preacher? Undoubtedly. For it is not preaching itself, but the Word as preached which is a means of grace. This demands not only that nothing be preached but what comes directly or indirectly from Holy Scripture, but also that the contents of Holy Scripture be preached in due proportion and in the proper order."

Henry Eyster Jacobs, A Summary of the Christian Faith, Philadelphia: General Council Publication House, 1913, p. 293.

"Hence, too, the lack of emphasis, even in the best of Reformed preaching, upon the divine Word as the vehicle of regenerating grace and on the Sacraments. The office of the Word, then, is merely to point to the way of life, without communicating that of which it conveys the idea. The Word and Sacraments are declared to be necessary; their office in the Church is a divine institution; but they are only symbols of what the Spirit does within; and the Spirit works immediately and irresistibly."

"Grace, Means of," The Concordia Cyclopedia, L. Fuerbringer, Th. Engelder, P. E. Kretzmann, St. Louis: Concordia Publishing House, 1927, p. 298.

"The doctrine of the means of grace is a peculiar glory of Lutheran theology. To this central teaching it owes its sanity and strong appeal, its freedom from sectarian tendencies and morbid fanaticism, its coherence and practicalness, and its adaptation to men of every race and every degree of culture. The Lutheran Confessions bring out with great clearness the thought of the Reformers upon this subject."

"Grace, Means of," The Concordia Cyclopedia, L. Fuerbringer, Th. Engelder, P. E. Kretzmann, St. Louis: Concordia Publishing House, 1927, p. 299.