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Concerning a “Virginia Pastor Who Defiantly Held Church Service Dies of New Chinese Coronavirus”

 

via Virginia Pastor Who Defiantly Held Church Service Dies of New Chinese Coronavirus

 

Christians are not immune from the effects of sin, including troubles of this life, both physical and spiritual.

Christians are not immune from sin’s consequence of physical death, either.

This is important to note!

God’s people are defiant of sin’s tyranny and hold—because of Christ—Who Himself died on the cross and “rose again on the third day” (2nd Article of the Apostle’s Creed).

It was St. Paul, inspired of God, who wrote, “Sin shall not have dominion over you, for you are not under law but under grace” (Rom. 6:14 NKJ).

A little bit later in the same letter of Paul to the Romans, he writes, “There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit” (Rom. 8:1 NKJ).

This reference to Romans 8 in no way disassociates the Christian from the flesh and spirit reality in which he lives. That “according to the flesh” Paul is speaking of doesn’t have to do with the physical body, but of the way of the flesh, that is, with reference to and concerning the desires of the flesh, which are at odds, even at enmity and war, with the way of the spirit, the things of God.

In Galatians, St. Paul writes, for example, “The flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law” (Gal. 5:17-23 NKJ).

St. John the evangelist also writes, “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world– the lust of the flesh, the lust of the eyes, and the pride of life– is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever” (1 Jn. 2:15-17 NKJ).

All of this is to draw attention to the truth that Christians are simultaneously body and soul.

The physical does not cease being physical because of the spiritual, or vice versa.

This has import concerning not only how Christians live, but also their proclamation.

The Christian Church preaches “Christ crucified” (i.e. 1 Cor. 1:23).

Such a Jesus died bodily, according to His human nature. But this does not at all imply or indicate that the divine nature of our Lord did not at all participate, even as Jesus is both God and man in one person.

What this means regarding the current topic is that, just as preaching “Jesus Christ and Him crucified” (i.e. 1 Cor. 2:2) is not to say that only “half” of Jesus died and therefore, insignificant and not worth our attention. So also, when Christians preach of salvation through faith in Christ, overcoming sin and death, this does not at all imply that the effects of sin in the world and crucifying the sinful flesh are somehow now obsolete, as if Christians somehow live only spiritually in the world and not also bodily.

Jesus does say, “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it. For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?” (Matt. 16:24-26 NKJ).

Said another way, faith in Christ and confidence in the Lord’s salvation does not now mean that we no longer live in the world, suffering due to the consequences of the first sin of Adam and Eve (Genesis 3).

God disciplines His children, whom He loves.

Referencing Proverbs and commenting, Paul writes, ” ‘My son, do not despise the chastening of the LORD, Nor be discouraged when you are rebuked by Him; For whom the LORD loves He chastens, And scourges every son whom He receives’ (Proverbs 3:11-12). If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons. Furthermore, we have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits and live? For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness. Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it” (Heb. 12:5-11 NKJ).

God forgives the sin of sinners. This is true!

The hope of the resurrection of our bodies is certain, just as Christ is risen from the dead (1 Cor. 15).

Nonetheless, Christians do not deny the truth that we live in the fallen world and are at God’s mercy as we live in it.

Christians do not lay claim to being above death or the effects of say, a virus.

At the same time, however, it is important to clearly state that the Bible clearly teaches that God is above these.

Though we suffer, as God wills, suffering does not indicate that God is less than, or not God, because we suffer.

The article referenced above may be advancing the view that Bishop Glenn was wrong to declare that “God is larger than this dreaded virus,” because if God were larger than the virus, then Bishop Glenn would not have died.

Glenn’s death, even after stating what he did, does not disprove God’s authority over sickness, or death.

What Glenn suffered demonstrates the hold of sin and death upon all people.

“The wages of sin is death” (Romans 6:23).

We ourselves are not in authority over it. Only God is.

Yet, God in the flesh, Jesus, having authority over it, submitted Himself to His heavenly Father and Himself died (Phil. 2:5-8).

Three days later, Jesus rose from the dead.

Could Bishop Glenn not have died as a result of the virus, even as he expressed God’s “largeness” over it? Most certainly!

The account of Shadrach, Meshach, and Abed-nego may here be directive.

When commanded to bow down to a statue of the king, these three refused.

They were threatened with death.

They replied, “O Nebuchadnezzar, we have no need to answer you in this matter. If that is the case, our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us from your hand, O king. But if not, let it be known to you, O king, that we do not serve your gods, nor will we worship the gold image which you have set up” (Dan. 3:16-18 NKJ).

Shadrach, Meshach, and Abed-nego believed that God could save them.

Such salvation, they also believed, was not up to them.

Additionally, they believed in God regardless of a momentary deliverance in the face of trial.

God was God, independent of the outcome.

Such is what true faith does. It believes according to the Word and promise of God. Either way, whether of temporary deliverance or of suffering in faithfulness to the Lord, God remains God.

Such words may seem to be of fantasy by the world.

What God would not save those who claim to be His and claim Him to be God?

The God of the Bible contrasts with the God of our own making and intellect.

“God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, that no flesh should glory in His presence. But of Him you are in Christ Jesus, who became for us wisdom from God– and righteousness and sanctification and redemption– that, as it is written, ‘He who glories, let him glory in the LORD’ ” (1 Cor. 1:27-31 NKJ).

The God of the Bible reveals that through the death of Christ is eternal life; through trial and tribulation—peace; through sorrow and grief—joy; through lack and emptiness—abundance and fullness, in the Lord Jesus.

Also, through humility and humbleness before the Lord, glory and exaltation.

 

 

The Small Catechism, Part V: Confession

 

Audio of sermon here on podcast.

 

First Reading: 2 Samuel 12:1-13

1 Then the LORD sent Nathan to David. And he came to him, and said to him: “There were two men in one city, one rich and the other poor. 2 “The rich man had exceedingly many flocks and herds. 3 “But the poor man had nothing, except one little ewe lamb which he had bought and nourished; and it grew up together with him and with his children. It ate of his own food and drank from his own cup and lay in his bosom; and it was like a daughter to him. 4 “And a traveler came to the rich man, who refused to take from his own flock and from his own herd to prepare one for the wayfaring man who had come to him; but he took the poor man’s lamb and prepared it for the man who had come to him.” 5 So David’s anger was greatly aroused against the man, and he said to david-repentsNathan, “As the LORD lives, the man who has done this shall surely die! 6 “And he shall restore fourfold for the lamb, because he did this thing and because he had no pity.” 7 Then Nathan said to David, “You are the man! Thus says the LORD God of Israel: `I anointed you king over Israel, and I delivered you from the hand of Saul. 8 `I gave you your master’s house and your master’s wives into your keeping, and gave you the house of Israel and Judah. And if that had been too little, I also would have given you much more! 9 `Why have you despised the commandment of the LORD, to do evil in His sight? You have killed Uriah the Hittite with the sword; you have taken his wife to be your wife, and have killed him with the sword of the people of Ammon. 10 `Now therefore, the sword shall never depart from your house, because you have despised Me, and have taken the wife of Uriah the Hittite to be your wife.’ 11 “Thus says the LORD: `Behold, I will raise up adversity against you from your own house; and I will take your wives before your eyes and give them to your neighbor, and he shall lie with your wives in the sight of this sun. 12 `For you did it secretly, but I will do this thing before all Israel, before the sun.'” 13 So David said to Nathan, “I have sinned against the LORD.” And Nathan said to David, “The LORD also has put away your sin; you shall not die. (NKJ)

Second Reading: John 20:19-23

19 Then, the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, “Peace be with you.” 20 When He had said this, He showed them His hands and His side. Then the disciples were glad when they saw the Lord. 21 So Jesus said to them again, “Peace to you! As the Father has sent Me, I also send you.” 22 And when He had said this, He breathed on them, and said to them, “Receive the Holy Spirit. 23 “If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”” (NKJ)

 

In the Name of Jesus. Amen.

Blessing.AbsolutionThe Fifth Chief Part of Luther’s Small Catechism: Confession.

Words of the Psalmist from Psalm 51, expressive of King David’s contrite heart and confidence in God when confronted with the Word of God as recorded in 2 Samuel 12 for his sin against God, and the words of Jesus to His disciples on the night of His resurrection, as recorded in John 20, example, illustrate, and highlight for us what confession is and its centrality in and to the Christian Church.

First, what confession is…

Confession, as a word used in the church and in the world, is often understood in the way of ‘relating one’s sins to a member of the clergy,’ as in, ‘going to confession.’

The phrase, ‘fess up means, ‘admit your wrongdoing.’

This is what many consider confession to mean.

In the church, such a use of the term is not wrong, but it certainly is not the only use of the term.

Biblically, the word ‘confess’ has the basic meaning of “to say the same thing,” “to agree with,” or “to acknowledge.”

Where St. John writes, “If we confess our sins” (1 John 1:9), here we then have to clarify.

To confess, to say the same thing, to agree with, to acknowledge our sins according to Whom—provides the clarification.

A related usage of the word, “confess,” is exampled by John the Baptist, as recorded in John chapter 1, where we read,

“Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, ‘Who are you?’ He confessed, and did not deny, but confessed, ‘I am not the Christ’” (Jn. 1:19-20 NKJ).

Here, John the Baptist “confesses” that he is not the Christ, that he is not the Messiah.

The word, “confess,” used in both examples, is identical, that of John the Baptist confessing that he is not the Christ, and that of “confessing sins.”

The “saying the same thing as,” “agreeing with,” and “acknowledging,” either of sins or of John the Baptist in confessing that he is not the Christ also have this in common—that they are not according to self-determination, designation, or definition.

The confession of sins (and what sin is or what sin is not) and the confession of John about his identity (who he is or who he is not), is according to the determination, designation, and definition of Another.

That Other, for John, and for one confessing sin is not self, but God alone.

For John, the One who sent John the Baptist to preach and to baptize was not John Himself, but the Father.  Thus, John pointed to, he confessed, not himself, but Jesus, to be, “The Lamb of God who takes away the sin of the world” (John 1:29).

John the Baptist—same said, agreed with, acknowledged—what God made known to him concerning the Christ, who John was clearly not.

In similar fashion, confession of sins has to do with—same saying, agreeing with, acknowledging as true—what God reveals, what He makes known—about our condition and our doing and our not doing.

To confess sin to God is to say that God is right in all of His judgments and that we are rightly deserving of the consequences that God imposes on that sin, even eternal death—as determined by God—not according to our own definition or our own self-determination of how great or little that sin may be in our own eyes.

God declares,

“There is none righteous, no, no one” (Psalm 14/53: 1Ecclesiastes 7:20; Romans 3:10).

“All have sinned and fall short of the glory of God” (Rom. 3:23 NKJ).

With Isaiah the prophet, we too confess, “Woe is me, for I am undone! Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips” (Isa. 6:5 NKJ).

With David we also say, “Behold, I was brought forth in iniquity, And in sin my mother conceived me” (Ps. 51:5 NKJ).

These things we acknowledge to be true, and not only broadly, but also narrowly.

The Law of God, stated by the 10 Commandments, shows this.

We can do nothing to escape.  There is no work around. No isolationism can help. There is no home remedy, vaccine, or cure.

We are at God’s mercy!

Concerning the confession of sins, Luther writes,

“Consider your place in life according to the Ten Commandments: Are you a father, mother, son, daughter, husband, wife, or worker? Have you been disobedient, unfaithful, or lazy? Have you been hot-tempered, rude, or quarrelsome? Have you hurt someone by your words or deeds? Have you stolen, been negligent, wasted anything, or done any harm?” (SC, Confession, Which are these?).

Looking into the clear and reflective mirror of God’s Word, we must admit that, yes, we are guilty.

We are not as God would have us be—not only with each other and in our own stations and vocations in life—but also, and especially, before God.

“Whoever shall keep the whole law, and yet stumble in one point, he is guilty of all. For He who said, ‘Do not commit adultery,’ also said, ‘Do not murder.’ Now if you do not commit adultery, but you do murder, you have become a transgressor of the law” (Jas. 2:10-11 NKJ).

Like David, we say, “I have sinned against the Lord” (2 Samuel 12:13).

The very First Commandment condemns us all.

Writes Luther,

“Let everyone, then, take care to magnify and exalt this commandment above all things and not make light of it. Search and examine your own heart thoroughly and you will find whether or not it clings to God alone. Do you have the kind of heart that expects from him nothing but good, especially in distress and want, and renounces and forsakes all that is not God? Then you have the one true God. On the contrary, does your heart cling to something else, from which it hopes to receive more good and help than from God, and does it flee not to him but from him when things go wrong? Then you have an idol, another god.” (LC, 1st Commandment ¶28)

Luther also says,

“Thus you can easily understand the nature and scope of this commandment. It requires that man’s whole heart and confidence be placed in God alone, and in no one else. To have God, you see, does not mean to lay hands upon him, or put him into a purse, or shut him up in a chest.

“We lay hold of him when our heart embraces him and clings to him.

“To cling to him with all our heart is nothing else than to entrust ourselves to him completely. He wishes to turn us away from everything else, and draw us to himself, because he is the one eternal good. It is as if he said: “What you formerly sought from the saints, or what you hoped to receive from mammon or anything else, turn to me for all this; look upon me as the one who wishes to help you and to lavish all good upon you richly.” (LC, 1st Commandment ¶13-15)

Lastly, Luther states,

“Behold, here you have the true honor and the true worship which please God and which he commands under penalty of eternal wrath, namely, that the heart should know no other consolation or confidence than that in him, nor let itself be torn from him, but for him should risk and disregard everything else on earth.

“On the other hand, you can easily judge how the world practices nothing but false worship and idolatry. There has never been a people so wicked that it did not establish and maintain some sort of worship. Everyone has set up a god of his own, to which he looked for blessings, help, and comfort.” (LC, 1st Commandment ¶16-17)

Our hope, our confidence, our hope—is not in God as it should be.

The responses to our worldly circumstances show where our trust and confidence is or is not.

Yet, to the sinner, God gives forgiveness (Acts 13:38).

To the fearful, God gives courage (John 14:1, 27; Ephesians 6:10; 2 Timothy 1:7).

To the doubting, God gives faith (John 14:1;2 Corinthians 5:7).

To the uncertain, God gives confidence (Psalm 118:8; 1 John 3:20-21).

To the anxious, God gives peace (John 14:27; Philippians 4:6ff).

To the weak and the weary, God gives Rest (Matthew 11:28).

To the speechless, God gives voice (Psalm 51:15; Ezekiel 33:22; Matthew 12:22; 15:30-31; Mark 7:37).

God gives His Word that we believe, and places that Word on our tongue to say what He Himself makes known.

Confession of sin is acknowledging what God says of our fallen condition, what God says of us in our fallen condition.

We are sinners, sinners in the state of death and dying, hopeless of ourselves before Him.

“To God’s mercy we cling.  Our sins before Him we bring.”

God is right and true in His judgments.

We are not blameless before Him.

Yet, He does not forsake us.

This, too, we confess, agree with, same say, and acknowledge: God is God, the gracious, merciful God, who out of love for sinners, out of love for you, individually and collectively, sent His Son Jesus to be your Savior from sin, death, and hell.

Even as confess God to be true according to His Word in condemning sin, our sin, all of it, so we also confess to be true God’s mercy and forgiveness because of Jesus the Christ.

“God made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (2 Cor. 5:21 NKJ).

Instead of you suffering the eternal consequences for your sin, Jesus suffered all in your stead on the blessed cross.

Whatever you face today or in days to come in no way and in no sense compares to what the Lord Jesus has delivered you from—to the where of your promised inheritance in Him.

This, too, we confess before Him and before one another.

We acknowledge our sins before God, all of them, even those we don’t know, for against Him have we sinned, as well as against our neighbor, from whom we also ask forgiveness.

We also and especially believe God’s promise in Christ, “Your sin is forgiven.”

The Word of absolution, also spoken by the pastor, is full of import.

That Word delivers to you the very Word of God spoken.

Not only are these words for you publicly, corporately, on Sunday morning–they are also for you privately, too.

Before the pastor you may confess sins for which you are troubled.

We call this private confession, private absolution.

This is different from the Roman Catholic churches, where one is told to do in order to be forgiven, or because of obligations’ sake.

For the Christian, the main thing in the confession of sin privately to the pastor—or corporately as in the Divine Service—is not your part.

It is the absolution, “For you is the forgiveness of sins.”

These words mean something.

They are life.  They are salvation.  They are reason for joy.  They are reason to rejoice.

Thus, do we also confess,

“I believe that when the called ministers of Christ deal with us by His divine command, in particular when they exclude openly unrepentant sinners from the Christian congregation and absolve those who repent of their sins and want to do better, this is just as valid and certain, even in heaven, as if Christ our dear Lord dealt with us Himself” (SC, Confession, Office of the Keys, What do you believe according to these words).

The church is just about doing this: proclaiming God’s forgiveness of sins in and through Christ.

This continues to be her message and it is in this that she remains faithful—confessing, same saying, agreeing with, acknowledging to be true—what God says. Amen.

 

PrayingHands&Cross1Almighty, everlasting God, for my many sins I justly deserve eternal condemnation. In Your mercy You sent Your dear Son, my Lord Jesus Christ, who won for me forgiveness of sins and everlasting salvation. Grant me a true confession that, dead to sin, I may be raised up by Your life-giving absolution. Grant me Your Holy Spirit that I may be ever watchful and live a true and godly life in Your service; through Jesus Christ, my Lord. Amen. (Lutheran Service Book, inside front cover, Before confession and absolution).

 

Audio of the sermon here on podcast.

 

 

Devotion: “Father, into Your Hands,” Luke 23:46

 

Daily Prayer, Early Evening LSB 297

Devotion on Psalm 100, Luke 23:46, 3rd Petition

 

The words of our Lord from the cross we know.  We also know what happens after. Jesus died.

In the conclusion of both Luther’s morning and evening prayer, these words are prayed, “Into your hands I commend my myself, my body, and soul, and all things.”

On the surface, these words say what they mean.  In the midst of experience, they are exhaustive and include everything.  Everything.

To say such a prayer, only the Christian can pray. This prayer reflects only what a Christian can pray. When all else seems lost, the Christian continues to have hope, and to be hopeful.

Such hope and such hopefulness does not rest in our decisions, but in the Lord who establishes in the faith, and feeds that faith with and by none other than Christ and His precious gifts.

As God’s children, purchased “not with gold or silver but with Christ’s holy precious blood and with His innocent suffering and death” (Meaning to 2nd Article of the Apostles’ Creed), we have, really, nothing to fear.  As our hope is in Christ, so is our confidence that all will be according to God’s will, in His time, and in His way.

God sustains and will keep a people for Himself, by means of His Holy Word.

What things might look like in time to come, doing what we are able with the blessings God continues to freely bestow, as His people, we entrust ourselves into His care and keeping, certain of His promises, which are “Yes” in Christ, and unto eternity (2 Corithians 1:19).

Uncertainty might remain with reference to how things will be on this side of heaven, but there is the certainty that God’s church will always remain His church, for it is His, not ours.

Also are we not our own.  We belong to the Lord (Romans 14:8).

Let these words sink in.  “The Lord, He is God.  It is He who made us, and not we ourselves.  We are His people and the sheep of His pasture” (Psalm 100:3).

We are His.  The Church is His. His will be done.  And it is, and will be, as He “breaks and hinders” the devil, the world, and our sinful flesh, and “when He strengthens and keeps us firm in His Word and faith until we die.”  So He does.  Amen.

Praying-Hands-Stretched-CanvasPrayer: Lord, you have your church to proclaim the good news of sins forgiven in Christ, to faithfully confess your name, to speak the truth in love to those who would hear it and to those who will not. As we your children petition you to guide and direct our conversations and thoughts, so do so, that we reflect Christ and be ever confident in your unmerited and abundant mercies.  Help us to know that whether we have less or more, true contentment is found in you alone.  Amen.

 

 

“Many Called, Few Chosen”

1Again Jesus spoke to them in parables, saying, 2“The kingdom of heaven may be compared to a king who gave a wedding feast for his son, 3and sent his servants to call those who were invited to the wedding feast, but they would not come. 4Again he sent other servants, saying, ‘Tell those who are invited, See, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready. Come to the wedding feast.’ 5But they paid no attention and went off, one to his farm, another to his business, 6while the rest seized his servants, treated them shamefully, and killed them. 7The king was angry, and he sent his troops and destroyed those murderers and burned their city. 8Then he said to his servants, ‘The wedding feast is ready, but those invited were not worthy. 9Go therefore to the main roads and invite to the wedding feast as many as you find.’ 10And those servants went out into the roads and gathered all whom they found, both bad and good. So the wedding hall was filled with guests.

      11“But when the king came in to look at the guests, he saw there a man who had no wedding garment. 12And he said to him, ‘Friend, how did you get in here without a wedding garment?’ And he was speechless. 13Then the king said to the attendants, ‘Bind him hand and foot and cast him into the outer darkness. In that place there will be weeping and gnashing of teeth.’ 14For many are called, but few are chosen.” (Matthew 22:1-14)

In the Name of Jesus. Amen.

Cross-ringsThe joining together of one man and one woman in holy matrimony and the accompanying festivities are a fitting picture of Christ the bridegroom uniting with His holy Bride, the Church, on the last day.  That the groom wear black and the bride wear white on their wedding day is a fitting depiction of Christ and His Church, fitting because Christ takes upon Himself our sins and gives us His righteousness.  He becomes our sin, symbolized by the black, and we, the church, are declared holy, symbolized by the white.

St. Paul describes the relationship between husband and wife a similar way.  In His letter to the Ephesians he writes, Husbands, love your wives, just as Christ also loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish (Ephesians 5:25-27).

The Church does not sanctify or clean herself, nor is she sanctified or cleaned of herself.  She is sanctified and cleansed by another, by her betrothed.  Thus does she not have spot or wrinkle, but is holy and without blemish on account of the bridegroom, Christ Jesus.

This is what Christ does for you.  Joined together with him through faith, He sanctifies and cleanses you of your sin.  You still struggle and bear your burdens while in the flesh, but before God, you are holy and without blemish.  He does not your sins count against you.  Though you see the dirt, the shortcomings, the failings, the spots, and the blemishes, God does not.  His love for you is greater than your sin.  His compassion for you is more abundant than your iniquity.  His mercy far exceeds your transgression.

Christ calls you His beloved.  As He chose Israel, not “because they were more in number than any other people, for they were the least of all peoples; but because the LORD loved them, and because He would keep the oath which He swore to their fathers,” so God calls you His very own people, that you know the Lord God to be also your God, the faithful God who keeps His Word and fulfills His promises (Deuteronomy 7:7-8).

“You are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy” (1 Peter 2:9-10).

Through the prophet Hosea, God declares to His people Israel, “I will betroth you to Me forever; Yes, I will betroth you to Me In righteousness and justice, In lovingkindness and mercy; I will betroth you to Me in faithfulness, And you shall know the LORD” (Hosea 2:19-20).

Though they were rebellious, God would take action.  Because of His love for His people, He would not leave them alone.  Though He would discipline them, such was His love for them, that they come to see Him as the God who forgives and bestows mercy.

That same love, forgiveness, and mercy your Lord gives to you.  God does not leWord-Baptism-Communionave you alone.  You He will not abandon.  He gives You His Word, that you be certain that He is with you, even present with you in His Word and in His sacrament.   By these does our Lord assure you of His kindness and strengthen you in the true faith that you continue in Him.

He calls you, not because of what you might be able to do for Him, nor because of how good you are, but because He loves you and desires you to be His.  He baptized you with water and His Word, there washing away your sins and calling you His very own.

Therefore do we say with King Solomon, “I am my beloved’s, And my beloved is mine” (Song of Solomon 6:3).  I am Christ’s and He is mine.

“For to me live is Christ and if we live, we live to the Lord; and if we die, we die to the Lord. Therefore, whether we live or die, we are the Lord’s” (Philippians 1:21; Romans 14:8).

He gives you every kind of confidence and assurance of His grace and favor for Christ’s sake.  These our Lord plentifully reveals through His Word.  These He abundantly provides, through His Holy Word of absolution and blessing, preaching and proclaiming.

It is just these things that the servants in our Gospel text were doing, preaching and proclaiming that the wedding feast for the king’s Son was all ready.  Everything was prepared.  All that was left was the arrival of the guests.  All was ready.  Preparations were complete.

The first group of servants went out to invite the welcomed guests.  They did just as they were given to do.  They were sent to call those who had been invited.  These received the announcement, but replied in the negative.  They would not come.  They were not willing to come (NKJ).

This group, and the next, those that refused the invitation and mistreated those whom the king had sent, refer specifically to the Jews, but also to all who continue to reject the Lord’s call and invitation.

The refusal to attend the wedding feast was a refusal of the king Himself.  But this was not the only thing that these refusers did.  Our text says that they not only ‘paid no attention and went off’, but others seized the king’s servants, treated them shamefully, and killed them.  This is exactly what happened to the servants sent by God to His people Israel.

The rejection of the messenger is also the rejection of the One who sent Him.  One cannot say that they believe in the Sender and yet reject the one whom He sends.  The reception of the one is the reception of the other, and vice versa.

From this, it’s clear as to why the king in the parable acted the way He did.  His gracious invitation went out.  Everything was prepared and ready. He invited the guests, and what do the guests do?  They reject, harm, injure, and kill the servants that the king sent.

GodPulpit’s gracious invitation of forgiveness, life, and salvation continues to go forth today, just as it did when Jesus’ proclaimed the Kingdom of God and the Kingdom of Heaven.

There remain those who continue to reject God’s grace and His Son today.  They refuse to believe.

But today is the day of salvation.  Today, Christ forgives you of all of your sins and calls you His own.  Today is the invitation to hear and keep hearing His Word, to take heart His goodness which is yours in Christ, and “to grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18).

There is another table that is prepared, another feast that is offered: the foretaste of THE feast to come, Christ’s body and Christ’s blood, given and shed for you for the remission of your sins.  Through bread and the wine, God strengthens you in the faith, and preserves you steadfast in the true faith.

Do not despise or take for granted this gracious meal.  God calls you to receive it , not for your harm, but for your good.  Because He desires to give you eternal life, He also gives the Supper of our Lord, that you may know God to be a good and gracious God who does not forsake His people, but is really and truly with you throughout your days.

Through faith in Christ, believing the body and the blood of Christ to be truly present, you receive what He offers.  And confessing the faith of this altar, we together proclaim the death of Christ in the unity of faith before the world.

The third group of servants sent out by the king in St. Matthew’s parable were sent out, not to those who were originally invited, but to those who were on the main roads.  These are the Gentiles, and us.  God sent and sends His servants throughout the world, to call all people to believe in Christ as Savior of the world.

Because the Jews rejected, and still reject Christ, God has seen fit to go elsewhere, to those who will believe.

Where Christ’s Word is preached and rejected, that Word will move on, and those who continually reject it will themselves be rejected.

Those who refuse to hear God’s Word and call upon Him may eventually have what they JesusLamentsJerusalemwant–the Lord’s rejection of them.  This is the worst thing that can happen, that God take His Word away and leave you to yourself, in your own sin.

But because God is Love incarnate in Christ, He bears and is longsuffering.  He continues to send out the call to repent, that those who hear believe the Gospel.  He sends servant after servant after servant to preach His Word and faith, calling hearers to come to the wedding feast, that is, to believe in Christ and so be saved.  And all who hear the Lord’s blessed invitation and believe in Christ, receiving what God freely offers, these are given to wear the white robe of Christ’s righteousness.

You don’t go to heaven in your own attire.  You stand before God naked in your sin.  He sees all that you do.  He knows all that you think and all that you desire.  He hears all of your thoughts and all of your words, both good and ill.

But for Christ’s sake alone, God does not condemn.  The thoughts, desires, and actions of Jesus are righteous and holy thoughts, desires, and actions.  On account of Christ, God judges you, not as sinners, but as having no sin, not because you don’t have any, but because Christ didn’t.

At the wedding feast on the last day of Christ and His bride, the consummation of the ages, you will wear the clothes with which He clothes you.  Your clothes of sin and transgression are filthy and unclean.  His are pure and white as snow, without spot and without blemish.

Wearing your own clothes, that is, bringing your own righteousness and not believing Christ to be your perfection, your holiness, and your goodness, is to be bound hand and foot and to be cast into outer darkness, where there will be weeping and gnashing of teeth.

This is another way of saying hell.  It does exist.  This is the destination of all who try to get to heaven by what they do or who they are, and all who try to be good and do better apart from believing in Christ as their only Savior.

You don’t save yourself.  It is another who saves you.  And in His salvation, there is no doubt or uncertainty of His goodness and kindness,  There is no questioning of your own worthiness, because your worthiness is not your own.  It is Christ who is your worthiness.  Because of Him, heaven is yours, and called to heaven you are.

Throw away the old clothes of your sin and your self-righteousness, that you be clothed with Christ’s righteousness.  Put on Christ, and “be found in Him, cross.gifnot having your own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith” (Philippians 3:9).   Amen.

Ruling by the Supreme Court on Same-Sex Marriage

“In the world you will have tribulation; but be of good cheer, I have overcome the world.”

(John 16:33)

Supreme_Court_USThis past week, the Supreme Court, in a 5-4 decision, legalized same-sex “marriage” throughout the nation for every state. Such unions are contrary to the Word of God and therefore, are not pleasing to Him. They are unnatural and are unions against nature. This truth we must continually speak, even in the midst of growing opposition. Also, as God’s people, we must continually stand against the growing tide of compromise so readily accepted in Christendom today and speak the “whole counsel” of God (Acts 20:27).

God Himself instituted marriage, to be between man and woman, between husband and wife (Genesis 2:23-24; Matthew 19:4-6). There is no other union acceptable to God. Thus, there is no other union acceptable to Christ’s body, the Church.Gen02,24

What does the decision of the Supreme Court mean for us?   It shouldn’t surprise us if greater difficulties and challenges arise for the faithful children of God. Despite such animosity from the world (John 15:18-19), God calls us to be faithful to His Word and to boldly confess His Name.

Note these very applicable words of our Lord Jesus. “Whoever confesses Me before men, him I will also confess before My Father who is in heaven. But whoever denies Me before men, him I will also deny before My Father who is in heaven (Matthew 10:32-33).

Confessing Christ has just to do with speaking the truth of Holy Scripture, the truth of sin and judgment, and the truth of God’s grace and forgiveness in Christ. Not all will hear and believe, to be sure, yet the Lord calls His Church to continue to call sinners to repentance.

This does include calling homosexuals to repentance. This also includes preaching the uncomfortable truth that we, with them, and all people, are deserving of God’s wrath, for “All have sinned” (Romans 3:23) and “The wages of sin is death.” Here, none are excluded, and no sinner is worse than another before God.

confessSinsIt’s easy to point the finger! But God’s Holy Word also applies to you and me. Thus, humbly we speak “the truth in love” (Ephesians 4:15), acknowledging that we, too, are sinners deserving of everlasting condemnation, but for the grace of God in Jesus Christ, God forgives us our sins and cleanses us from all unrighteousness (Romans 3:21-26; 5:1-4, 8; 8:1; 1 John 1:8-10; 2:1-2).

God alone, by means of His Word, changes hearts from unbelief to belief (Romans 10:17). Yours, too!

Though the days now and ahead be and become more difficult for the church as evil and sin become more greatly accepted (i.e. Genesis 6:5, 12; 8:21; Isaiah 5:20-21), we need not fear that God will forsake us. “Jesus Christ is the same yesterday, today, and forever” (Hebrews 13:8). His mercy for you endures forever (Psalm 118). “Do not be afraid; only believe (Mark 5:36).

We know these words to be true because God sent His Son (John 3:16-21). Our Lord is faithful (2 Timothy 2:11-13. Even as He suffered, so will we, His church and His people. But we do not lose hope. Confidence in Christ is yours, for as He now lives, having conquered death itself through His own death (Romans 6:10), so do you now live unto Him! He is your peace and your confidence, even amid the growing challenges of our day.

The world will go as it will, but God’s people abide in Christ and His Word (John 8:31-32). Do not be anxious about the ways of the world. Continue to trust in God. Fail you, He will not!

“Our help is in the name of the LORD, Who made heaven and earth.”

(Psalm 124:8)

Synod president responds to SCOTUS same-sex marriage ruling | LCMS News & Information

GCF-SCOTUS

 

Synod president responds to SCOTUS same-sex marriage ruling | LCMS News & Information.

Words out of place for today’s church?

False Prophets“Behold, I am against the prophets,” says the LORD, “who use their tongues and say, ‘He says.’ “Behold, I am against those who prophesy false dreams,” says the LORD, “and tell them, and cause My people to err by their lies and by their recklessness. Yet I did not send them or command them; therefore they shall not profit this people at all,” says the LORD.”

Jeremiah 23:31-32

In the Name of Jesus.  Amen.  To many, even in the church today, these words from Jeremiah the prophet seem out of place.  “They are too rigid, too condemnatory, too judgmental.  They are words from an historical narrative, an unenlightened past, and don’t deserve our hearing.”

Though many in the church in today’s Christendom would immediately dismiss these words of our Lord through the prophet as irrelevant, irrelevant these words certainly are not!  To say that they are irrelevant to our day is essentially to declare that God’s Word for God’s people is only applicable for a certain time, place, and locale.  But a closer look at what God says reveals the truth far differently than that of today’s “enlightened” and “advanced” “Christianity.”

A closer look at Holy Scripture reveals that God’s people today face the similar temptations of those who have come before us in the faith, to deny the truth and to go after their own gods, even while claiming faith in the true God.  Today’s church faces the same struggles as the people of God in the Old and New Testaments and throughout the history of the Church, to compromise the faith, to follow the popular and “acceptable” way, and to live by sight (and experience) and not by faith in what the Lord says.

In Jeremiah’s day, prophets preached, not according to the Word that God had given them to preach, but according to the content of their own heart and that which the people wanted to hear. This was the easier way to go.  Just look at Jeremiah!  Look what his preaching got him—thrown into a pit, ridiculed, despised, rejected by the people.  Who wants that?  I know that I don’t.

Jeremiah didn’t have an easy time with the people, for they didn’t listen.  Yet his calling was not to please people or to say what they wanted to hear (Ephesians 6:6).  His calling was to speak the truth, the very words that God gave him to speak:  “Then the word of the LORD came to me, saying: ‘Before I formed you in the womb I knew you; Before you were born I sanctified you; I ordained you a prophet to the nations.’ Then said I: ‘Ah, Lord GOD! Behold, I cannot speak, for I am a youth.’ But the LORD said to me: ‘Do not say, ‘I am a youth,’ For you shall go to all to whom I send you, And whatever I command you, you shall speak. Do not be afraid of their faces, For I am with you to deliver you,’ says the LORD. Then the LORD put forth His hand and touched my mouth, and the LORD said to me: ‘Behold, I have put My words in your mouth. See, I have this day set you over the nations and over the kingdoms, To root out and to pull down, To destroy and to throw down, To build and to plant’” (Jeremiah 1:4-10).

Jeremiah’s words were not to be his own, but God’s.  The same applies to those who preach with the name clergy today.  However, as in JerNo Compromiseemiah’s day, so today, there are those who say that the Lord says where the Lord has not said.  Today, there are those who say what people want to hear, who compromise the truth for acceptance by the world, and who condemn those who speak the truth as unloving, intolerant, and hate-mongers, even though they are simply making the same distinctions that God Himself makes in Holy Scripture.

Most certainly, there are those who do say what they say in spite or in anger.  There are those, too, who speak uncharitably and not out of love for neighbor.  Yet how something is said should not take precedence over what is said.

The litmus test for the truth is not how we sinners view or respond to the message.  Just because we get excited about the preaching because of the dynamism of the preacher, or “get into the service” because of the beat of the music, these don’t immediately translate into “God at work.”  In contrast, just because the preaching is unappealing and the service slow or dull doesn’t mean that God is not at work.

The true litmus test for cross1true preaching and the faithful worship service is not how you feel during or afterwards or what you get out of the sermon, how moving the message was, or how people react.  The true litmus test is simply this, the Gospel rightly preached and the Sacraments administered according to the Lord’s institution.  The music, hymns, responses, etc. should all point to Christ and what God has done in Him.  Where they do not, be on guard, and closely examine Scripture.  Yet, even where the preaching is right, and the congregation seeks to be faithful, and the worship is Christ-centered, continue to examine Scripture, for those who are of God hear His voice and follow Him (John 10:27).  They continue in His Word (John 8:31-32), and they know Him and His ways, not according to what they see, feel, or experience, but according to Christ (1 Corinthians 1:18-31).

Also to remember is this, as St. Peter reminds us, “Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour” (1 Peter 5:8).  We remain sober and vigilant as we look to the Lord and His Word (See also Ephesians 6:10ff).

We most certainly have the devil to contend with throughout our earthly lives, as well as the world and our sinful flesh.  Therefore, does our Lord give us His Word, that we remain in the faith.  He gives us prayer, that we call upon Him in every trouble (Psalm 50:15).  He joins us together with others that we encourage one another in the faith (Colossians 3:16; Hebrews 10:23-25).  In effect, God doesn’t leave us alone, but gives us what He would to keep us in the faith.

The reality is, in Jeremiah’s day, as in ours, not all preachers preach the truth.  False preachers and false preaching continue.  Falsehood, however, is not of the truth.  And false gospels, though appealing and man-centered, do not confess the truth, nor do they lead to heaven.  False gospels, essentially, teach salvation apart from faith in Christ alone.  They teach another way to heaven than the way God has already given (John 14:6; Acts 4:12).

It is necessary, therefore, to make distinctions, to clarify, and to avoid that which is false, according to the Word of our Lord.  Not doinWalther's-L&Gg so leads away from Christ and His Word.  It also leads to self-security or despair.  Either direction does not lead to heaven, but to eternal death.

God’s people do make such distinctions between truth and falsehood, and they long to abide where Christ is.  Indeed, where Christ is, there also are they (John 12:26).  They forsake the false, even denying themselves, and follow Christ, carrying their crosses and burdens, and rest only in Christ, where true rest and genuine peace are found (Matthew 11:28; Romans 5:1-5)

Luther

Now when Paul speaks of “the truth of the Gospel,” he shows that there are two uses of the Gospel, a true one and a false one, or a true and a false gospel. It is as though he were saying: “The false apostles proclaim a faith and a gospel too, but their gospel is a false gospel. Hence my stubbornness and refusal to yield. I did this in order that the truth of the Gospel might be preserved among you.” Thus in our day the pope and the sectarians brag that they proclaim the Gospel and faith in Christ. Yes, they do, but with the same results that the false apostles once had, those whom Paul (Gal. 1:7) calls troublers of the churches and perverters of the Gospel of Christ. By contrast he says that he is teaching “the truth of the Gospel,” the pure and true Gospel, as though he were saying: “Everything else is a lie masquerading as the Gospel.” For all the heretics lay claim to the names of God, of Christ, of the church, etc.; and they pretend that they want to teach, not errors but the most certain truth and the purest Gospel.

The truth of the Gospel is this, that our righteousness comes by faith alone, without the works of the Law. The falsification or corruption of the Gospel is this, that we are justified by faith but not without the works of the Law. The false apostles preached the Gospel, but they did so with this condition attached to it. The scholastics do the same thing in our day. They say that we must believe in Christ and that faith is the foundation of salvation, but they say that this faith does not justify unless it is “formed by love.”7 This is not the truth of the Gospel; it is falsehood and pretense. The true Gospel, however, is this: Works or love are not the ornament or perfection of faith; but faith itself is a gift of God, a work of God in our hearts, which justifies us because it takes hold of Christ as the Savior. Human reason has the Law as its object. It says to itself: “This I have done; this I have not done.” But faith in its proper function has no other object than Jesus Christ, the Son of God, who was put to death for the sins of the world. It does not look at its love and say: “What have I done? Where have I sinned? What have I deserved?” But it says: “What has Christ done? What has He deserved?” And here the truth of the Gospel gives you the answer: “He has redeemed you from sin, from the devil, and from eternal death.” Therefore faith acknowledges that in this one Person, Jesus Christ, it has the forgiveness of sins and eternal life. Whoever diverts his gaze from this object does not have true faith; he has a fantasy and a vain opinion. He looks away from the promise and at the Law, which terrifies him and drives him to despair. (Luther’s Lectures on Galatians, LW 26, p87-88)

Prayer: Gracious Father, forgive us for turning from you to our own way.  Continue to have mercy on us, through Your only Son, Jesus Christ, that we remain steadfast in the true faith, and denying all others, boldly confess Your Holy Name.  In Your Name we pray, Amen.

Claims about Individual Interpretation of the Bible

That'sYourInterpretationIt is held by some that “The doctrine of Sola Scriptura originated with Martin Luther, the 16th-century German monk who broke away from the Roman Catholic Church and started the Protestant ‘Reformation.’[1]  Part of this is true.  Dr. Luther was a 16th-century German monk (of the Augustinian order).  However, the Roman Catholic Church excommunicated Luther for his teachings.

Claims about Individual Interpretation of the Bible

In referencing an understanding of the Bible at the time of the Reformation, Peters states, “As the confrontations between Lutheran the Church’s hierarchy ensued and tensions mounted, Luther accused the Catholic Church of having corrupted Christian doctrine and having distorted Biblical truths, and he more and more came to believe that the Bible, as interpreted by the individual believer, was the only true religious authority for a Christian.  He eventually rejected Tradition as well as the teaching authority of the Catholic Church (with the Pope at its head) as having legitimate religious authority.”[2]

Luther did, of course, accuse the Catholic Church of having corrupted Christian doctrine and having distorted Biblical truths.  Luther also did reject Tradition and the teaching authority of the Catholic Church (and Lutherans still do) as having legitimate religious authority (as such authority usurps the authority of God’s Word).  However, Peters is incorrect to say that Luther claimed the only true religious authority for a Christian is the Bible, “as interpreted by the individual believer.”

Luther did believe that God’s Word is the final authority (the formal principle) for faith and life, and that no church and no pope has authority over this authority.  Yet this claim that the Bible is the final authority did not derive from his own personal interpretation of Scripture.  Rather, this interpretation came from Scripture itself.[3]  In other words, Luther claimed that his preaching and teaching did not come from his own interpretation, but from what Scripture said itself.

For Luther, claiming a personal interpretation as authoritative was the same thing as placing oneself as the final authority over Scripture (the very same thing the Catholic Church, in fact, does).  Instead of placing himself as the master of the text (magisterial use of reason), Luther submitted himself to the text of Scripture (ministerial use of reason) as servant.  He himself was not the final say of what Scripture meant or did not mean.  The Bible itself was (and is) such a judge.[4]

For the Catholic Church to claim that tradition or the teaching authority of the Catholic Church has legitimate religious authority over Scripture, or is the only one who can rightly interpret it, really, is to apply the erroneous accusation against Luther to itself.  Whether it be an individual (i.e. the personal believer or the pope), the Catholic Church, or another church that claims exclusive rights to correctly interpreting Scripture, each of these places themselves above Scripture, and therefore, against Scripture.  To make the claim, “That’s your interpretation,” where the other simply states what Scripture states, is to do the same thing.


[1] Peters, 2.

[2] Peters, 2-3.

[3] 2 Timothy 3:15-17; 2 Peter 1:21.

[4] The hermeneutical principle here described is, “Scriptura Sacra Sui Ipsuis Interpres” (Scripture interprets itself).

 

 

A case of disunity in the LCMS…from The Lutheran Witness

Koinonia

“Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment” (1 Corinthians 1:10).

The Lutheran Witness is the “official periodical of the Lutheran Church—Missouri Synod” (Lutheran Witness, Dec 2012, p2).  Since the presidency of Pres. Matthew Harrison, elected in 2010, The Lutheran Witness has undergone a transformation.  The following letter may help illustrate this.  “Last night I read the October issue of The Lutheran Witness, and I could not help but praise the Lord for the content.  Here was the material that I have wanted to see in our church periodical for many years, clear biblical expositions of theological, doctrinal and life problems confronting clergy and laity in our Synod at this time.  We need more of this clear, open of Scripture in common English for all to see” (The Lutheran Witness, Dec 2012, p22, 24).

I am in agreement with this observation.  The majority of articles now the in The Lutheran Witness are doctrinal, and thus, practical, in nature, directing the reader to the Word and to Christ, drawing distinctions where they should be maintained, and genuinely Lutheran.  I enjoy reading the articles and am encouraged greatly by them.

Before President Harrison was elected, The Lutheran Witness had a more “church growthy” approach, having the assumption that the gospel and the doctrine were “there,” but not explicitly indicated as such, generally speaking.  It seemed that the emphasis was more on human activity rather than God’s activity through Word and Sacrament, emphasizing the “mission,” minus the content.Walking together

Yet even as The Lutheran Witness has changed, for the better, I believe, others do not have this view, not at all.  Such a negative view of change towards The Lutheran Witness is illustrated by this letter from a more recent issue, “The March 2013 number of The Lutheran Witness is on of the most troubling I have ever read” (The Lutheran Witness, May 2013, p25).  Another letter illustrates a similar negative view, “I grew up in the ELCA and was active there until age 40, when I moved my family to the LCMS for doctrinal reasons.  The move was the right choice for our family.  That said, I had an extremely negative reaction to the March 2013 issue of The Lutheran Witness” (May 2013, p25).[1]

Reading even only a few of the letters offered in The Lutheran Witness gives a taste, albeit, only a nibble, of the discrepancy found within the Lutheran Church—Missouri Synod (LCMS).  One writer says, “More, more.”  Another says, “No, no.”  Such responses indicate that, like so many other denominations, we are not 100% united, specifically, in doctrine.  If one greatly appreciates what is right and true and another does not, what does this say of a united faith that we claim to possess?  It essentially demonstrates that we’re not as united as some claim us to be.  Of course, in Christ, true unity remains.  But then again, the question remains, “What does this mean?”


[1] The March 2013 issue of The Lutheran Witness, entitled, “Free in Christ” included articles such as, “Can’t we all just get along,” “Free in Christ,” “Finding a home,” “The Life of the baptized,” and a chart, “Differences and Distinctions” between the LCMS, Orthodox, Reformed, and Roman Catholic on such teachings as God’s Word, Justification & Sanctification, Baptism, and the Lord’s Supper.

The Necessity of True Doctrine

Take heed to yourself and to the doctrine.

1 Timothy 4:16

 

In the Name of Jesus.  Amen.

St. Paul, writing to Timothy, writes what he writes with a purpose in mind—the purpose of encouraging Timothy to remain in the true doctrine.  Contrary to the world, remaining in the true doctrine is not at all of insignificance.  It does matter, for “doctrine is life.”  I am not talking about man’s doctrine (i.e. Mark 7), for man’s doctrine only alienates from God and hardens the sinner against God.  God’s doctrine, in distinction, does give life, just as Jesus says, “My words are spirit and they are life” (John 6:63).  Depart or stray from these, and there is nothing but death.  Continue in the very Word of the Lord Christ, and you are truly His disciples and “will know the truth” and will be set free by that truth” (John 8:31-32).

Such does God’s Word, The Truth (John 14:6), do.  It gives life, raises that which was dead, and also preserves one in the truth by that same truth.

To the Galatians, St. Paul writes, “Did you receive the Spirit by the works of the law, or by the hearing of faith?  Are you so foolish?  Having begun in the Spirit, are you now being made perfect by the flesh?  Have you suffered so many things in vain — if indeed it was in vain?  Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by the hearing of faith? — just as Abraham ‘believed God, and it was accounted to him for righteousness.’” (Galatians 3:2-6)

Not by man’s doctrine and not by man’s doing were the Galatians being made perfect and complete, but by the hearing of faith (Romans 10:17), by hearing the Word of Christ.

The doctrine/teaching is important.  Get this wrong, and you get Christ wrong.  Getting Christ wrong leads to eternal death, not eternal life, for outside of Christ Jesus, there is no forgiveness and no peace with God.  But in Christ Jesus, there is nothing but forgiveness and the peace that surpasses understanding, which the world cannot ever give (Philippians 4:7)

The world and those of the world will go their own way, claiming that you cannot know the truth or that it is not found in the Bible.  But Christians believe differently, for the Christian faith is not of the world, but of God, revealed through the Holy Scriptures, and centered on Christ, and Christ alone!

 

Luther

‘Let every faithful person work and strive with all his might to learn this doctrine (of the Gospel) and keep it, and for this purpose let him employ humble prayer to God with continual study and meditation on the Word.  Even when we have done ever so much, there will still be much to keep us busy.  For we are involved, not with minor enemies but with strong and powerful ones, who battle against us continually, namely, our own flesh, all the dangers of the world, the Law, sin, death, and the wrath and judgment of God, and the devil h9imself, who never stops tempting us inwardly with his flaming darts (Eph. 6:16) and outwardly with his false apostles, so as to overcome some if not all of us” (Luther’s Lectures on Galatians, LW 26, p65).

 

Prayer:

Lord, keep us steadfast in Your word; Curb those who by deceit or sword

Would wrest the kingdom from Your Son And bring to naught all He has done.

O Comforter of priceless worth, Send peace and unity on earth;

Support us in our final strife And lead us out of death to life.  Amen.

(Lutheran Service Book (2006), “Lord, Keep Us Steadfast In Your Word” 1, 4)

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