Gerhardt: If God Himself Be For Me, I May a Host Defy (Ist Gott fuer Mich)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



1. Ist Gott für mich, so trete
Gleich alles wider mich,
Sooft ich ruf' und bete,
Weicht alles hinter sich.
Hab' ich das Haupt zum Freunde
Und bin geliebt bei Gott,
Was kann mir tun der Feinde
Und Widersacher Rott'?
2. Nun weiß und glaub' ich feste,
Ich rühm's auch ohne Scheu,
Daß Gott der Höchst' und Beste,
Mein Freund und Vater sei,
Und daß in allen Fällen
Er mir zur Rechten steh'
Und dämpfe Sturm und Wellen
Und was mir bringet Weh.

3. Der Grund, da ich mich gründe,
Ist Christus und sein Blut,
Das machet, daß ich finde
Das ew'ge wahre Gut.
An mir und meinem Leben
Ist nichts auf dieser Erd';
Was Christus mir gegeben,
Das ist der Liebe wert.

4. Mein Jesus ist mein' Ehre,
Mein Glanz und helles Licht.
Wenn der nicht in mir wäre,
So dürft' und könnt' ich nicht
Vor Gottes Augen stehen
Und vor dem strengen Sitz;
Ich müßte stracks vergehen
Wie Wachs in Feuershitz'.

5. Mein Jesus hat gelöschet,
Was mit sich führt den Tod;
Der ist's, der mich rein wäschet,
Macht schneeweiß, was ist rot.
In ihm kann ich mich freuen,
Hab' einen Heldenmut,
Darf kein Gerichte scheuen,
Wie sonst ein Sünder tut.

6. Nichts, nichts kann mich verdammen.
Nichts nimmet mir mein Herz!
Die Höll' und ihre Flammen,
Die sind mir nur ein Scherz.
Kein Urteil mich erschrecket,
Kein Unheil mich betrübt,
Weil mich mit Flügeln decket
Mein Heiland, der mich liebt.

7. Sein Geist wohnt mir im Herzen,
Regieret meinen Sinn,
Vertreibt mir Sorg' und Schmerzen,
Nimmt allen Kummer hin,
Gibt Segen und Gedeihen
Dem, was er in mir schafft,
Hilft mir das Abba schreien,
Aus aller meiner Kraft.

8. Und wenn an meinem Orte
Sich Furcht und Schwachheit find't,
So seufzt und spricht er Worte,
Die unausprechlich sind
Mir zwar und meinem Munde,
Gott aber wohl bewußt,
Der an des Herzens Grunde
Ersiehet seine Lust.
9. Sein Geist spricht meinem Geiste
Manch süßes Trostwort zu,
Wie Gott dem Hilfe leiste,
Der bei ihm suchet Ruh',
Und wie er hab' erbauet
Ein' edle, neue Stadt,
Da Aug' und Herze schauet,
Was er geglaubet hat.

10. Da ist mein Teil, mein Erbe
Mir prächtig zugericht't;
Wenn ich gleich fall' und sterbe,
Fällt doch mein Himmel nicht.
Muß ich auch gleich hier feuchten
Mit Tränen meine Zeit,
Mein Jesus und sein Leuchten
Durch süßet alles Leid.

11. Wer sich mit dem verbindet,
Den Satan fleucht und haßt,
Der wird verfolgt und findet
Ein' harte, schwere Last
Zu leiden und zu tragen,
Gerät in Hohn und Spott,
Das Kreuz und alle Plagen,
Die sind sein täglich Brot.

12. Das ist mir nicht verborgen,
Doch bin ich unverzagt.
Dich will ich laßen sorgen,
Dem ich mich zugesagt,
Es koste Leib und Leben
Und alles, was ich hab';
An dir will ich fest kleben
Und nimmer laßen ab.

13. Die Welt, die mag zerbrechen,
Du stehst mir ewiglich,
Kein Brennen, Hauen, Stechen
Soll trennen mich und dich,
Kein Hungern und kein Dürsten,
Kein' Armut, keine Pein,
Kein Zorn der großen Fürsten
Soll mir ein' Hindrung sein.

14. Kein Engel, keine Freuden,
Kein Thron, kein' Herrlichkeit,
Kein Lieben und kein Leiden,
Kein' Angst und Herzeleid,
Was man nur kann erdenken,
Es sei klein oder groß,
Der keines soll mich lenken
Aus deinem Arm und Schoß.

15. Mein Herze geht in Sprüngen
Und kann nicht traurig sein,
Ist voller Freud' und Singen,
Sieht lauter Sonnenschein.
Die Sonne, die mir lachet,
Ist mein Herr Jesus Christ;
Das, was mich singen machet,
Ist, was im Himmel ist.

---

GJ - Thank you, Norman Teigen, for finding this great hymn and posting it.

The College of Cardinals, Backed by a Pope

The Arizona Cardinals shocked everyone at the University of Phoenix Stadium by defeating the Eagles. Leonard Pope played an important role in the victory.

The Second Sunday after Epiphany

Adam and Eve sinned, but heard the First Gospel, Genesis 3:15 -
NKJ Genesis 3:15 And I will put enmity Between you and the woman,
And between your seed and her Seed;
He shall bruise your head, And you shall bruise His heel."

The Second Sunday after the Epiphany

Pastor Gregory L. Jackson

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

Bethany Lutheran Worship, 8 AM Phoenix Time

The Second Sunday after the Epiphany

Pastor Gregory L. Jackson

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

Bethany Lutheran Worship, 8 AM Phoenix Time

The Hymn #387 by Luther vss. 1-5 Nun freut euch
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 Romans 12:6-16
The Gospel John 2:1-12
Glory be to Thee, O Lord!
Praise be to Thee, O Christ!
The Nicene Creed p. 22
The Sermon Hymn # 387 by Luther vss. 6-10 Nun freut euch

Justifying Faith

The Hymn #370 Magdalen
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 #309 Old Hundreth


KJV Romans 12:6 Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; 7 Or ministry, let us wait on our ministering: or he that teacheth, on teaching; 8 Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness. 9 Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. 10 Be kindly affectioned one to another with brotherly love; in honour preferring one another; 11 Not slothful in business; fervent in spirit; serving the Lord; 12 Rejoicing in hope; patient in tribulation; continuing instant in prayer; 13 Distributing to the necessity of saints; given to hospitality. 14 Bless them which persecute you: bless, and curse not. 15 Rejoice with them that do rejoice, and weep with them that weep. 16 Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.

KJV John 2:1 And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: 2 And both Jesus was called, and his disciples, to the marriage. 3 And when they wanted wine, the mother of Jesus saith unto him, They have no wine. 4 Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. 5 His mother saith unto the servants, Whatsoever he saith unto you, do it. 6 And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. 7 Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. 8 And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. 9 When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, 10 And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. 11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.

Second Sunday After Epiphany
Lord God, heavenly Father, we thank Thee, that of Thy grace Thou hast instituted holy matrimony, in which Thou keepest us from unchastity, and other offenses: We beseech Thee to send Thy blessing upon every husband and wife, that they may not provoke each other to anger and strife, but live peaceably together in love and godliness, receive Thy gracious help in all temptations, and rear their children in accordance with Thy will; grant unto us all to walk before Thee, in purity and holiness, to put all our trust in Thee, and lead such lives on earth, that in the world to come we may have everlasting life, 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.

JUSTIFYING FAITH


John’s Gospel should be memorized, as much as possible, by all Christians. The Fourth Gospel has the most apostolic authority (known as the disciple John’s from the beginning) and the most passages about the meaning of Christ and His relationship with the Father and the Holy Spirit. I have been reading The Jewish Trinity by Joel Natan, so John’s emphasis on the Old Testament is especially interesting in these Trinitarian discourses.

John’s Gospel sorts out some historical questions which people have. For instance, John reveals a three-year public ministry of Christ.

Two other instances are the early cleansing of the Temple and water turned into wine. The Temple cleansing taking place early explains the opposition of the Jewish leaders from the start. The miracle at Cana explains how Jesus had a following from the beginning, even if many were only miracle-believers.

I mention these matters because the four Gospels weave together a complete portrait of Christ, one that is astonishing in its harmony.

In this Gospel we have a miracle that is so remarkable that it made the divinity of Christ apparent to everyone. People have always claimed to have the power to heal others. We often hear the claim today. Some fakes use animal parts and pretend to pull them out of their patients through “psychic surgery.” Pentecostal healers carefully select those whose ailments can improve temporarily with a shift in mood. Arthritis and hearing problems are quite variable, so an instant cure seems impressive. One fake name Popof was exposed for using a radio setup with his wife. She sent him messages in his earphone about personal information on the cards of members in the audience. So Rev. Popof could miraculously tell someone that her sister was ill, or that she had a son named Bob. Once he proved his powers, thanks to radio, Popof could fool them about anything. As I said, Popof was exposed a few years ago, disgraced, and now he is back again on television. Televangelists are an inspiration to any politician in trouble.

But with this miracle the claim is very clear. The people knew they were out of wine. The servants knew they were dealing with water. They filled the water pots with water. If they had poured in wine by mistake or through cunning, the aroma would have given them away. The texture of wine is also quite different. I doubt whether the whitest wine could pass for water, especially in a culture where wine was a daily staple.

But, at the Word of Jesus, the water became wine. No one asked for a miracle or looked for a miracle, except Mary. Mary knew her Son had the ability to solve the problem. Most mothers think so, but in this text we can see that she is asking for something beyond His immediate desire to fulfill. His response is at least a mild rebuke.

Here the translators often think they are wiser than the Holy Spirit. They do not like Jesus calling His mother woman, so they add words, such as “Dear woman.”

NIV John 2:4 "Dear woman, why do you involve me?" Jesus replied. "My time has not yet come.

Twice when Jesus addressed His mother directly in the Gospel of John, He called her woman instead of “mother.” This shows us that He was her Lord and not just a son. It also shows how the Church of Rome has distorted the relationship between Mary and the Son of God. One papal announcement in my database even claims that Mary offered up her Son at the crucifixion, in a priestly fashion, making her a Co-Redeemer. The term Co-Redemptrix

[Pope Pius XI used the title Co-Redemptrix in the encyclical, Miserentissimus Redemptor, 1928. As Pius X put it, Mary merits for us de congruo what Christ merited for us de condigno. Ad Diem said that Mary is the "aquaduct" as Bernard taught, "or even the neck by which the Body is joined to the Head, and by which the Head communicates force and power to the Body." [p. 96]
Paul F. Palmer, S.J., Mary in the Documents of the Church, Gerald G. Walsh, S.J., Westminster, Maryland: The Newman Press 1952, p. 97.

"The authors of the Marian chapter purposely avoid the use of the term 'co-redemptrix,' for while it admits of a correct interpretation, it is also susceptible of grave misunderstanding. They also tread lightly on such controversial ground as the famous promise of the proto-gospel (Genesis 3:15) that Adam's seed shall bruise the serpent's head, because of an erroneous translation in the Vulgate ("she shall bruise your head," instead of it--that is, the seed, referring either to man in general or to the Messiah.) The Constitution Ineffabilis Deus of 1854 defining the Immaculate Conception had still taken this as a proof passage referring to Mary's own victory over the serpent."
Titus Cranny, S.A., Is Mary Relevant, A Commentary on Chapter 9 of Lumen Gentium, The Constitution on the Church from Vatican II, New York: Exposition Press 1970, p. 35.

The proper role of Mary is seen in the Scriptures as the mother of Jesus who raised Him in faith. She was a mortal woman, a sinner who died in the same way all must die. She did not fully understand her Son, as shown in the incident in the Temple, but she believed in Him and had a major role in the apostolic church. She is named early in Acts and then never again. (We should marvel that the apostles did not make a cult out of Mary then, for she was there at the beginning and had many years of memories of Him. So we see that the apostles resisted the urge to concentrate on Mary. Instead they preached the Gospel of Christ.)

This miracle raises the issue of justifying faith.

11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.

When we speak about faith, the word faith can have many meanings.

For instance, everyone has faith or trust in something. The atheist Carl Sagen did not believe in God, but he believed in extra-terrestrials. He needed to. Anyone who insists on evolution must have life on other planets, to show that life can generate itself spontaneously and without God.
The epistle of James speaks about dead faith. Lutherans should not be afraid of this letter or fail to study it. The Gospel always brings the fruit of the Spirit. If the fruit is lacking, then it points to a lack of faith. We see that in many church leaders who can speak the right words but keep themselves in power through lies, slander, and protecting false teachers. It is good to remember their faith and avoid falling into the same trap. As James says quite vividly, “The demons believe and their hides bristle.” That is not justifying faith. It is an awareness of the power of the Word: hating and fearing it.
Faith in miracles. Martin Chemnitz writes about this in his Loci, and it should make us think. Many hundreds if not thousands saw the miracles of Jesus. Certainly this happened at the wedding feast, at the grave of Lazarus, and in many other instances. They believed it was a miracle but they did not necessarily follow Jesus or believe in Him as their Savior.
Historical faith. Many scholars and people on the perimeter of Christianity have faith in the basic facts about the Bible. They even believe in the historical truth of the Bible. But it never goes farther than that. Luther said in many ways that it does no good to say that Christ died for the sins of the world if we fail to say, “and for me.” Unless we say, Christ died for my sins, we only have historical faith.
Kohlerglaube. A collier’s faith is based upon an incident where a coal handler was asked he believed. “I believe what the church believes.” And what does the church believe? “The church believes what I believe.” In other words, it is just an attachment to the institution, without knowing much or believing. Although this can bring a whole family or ethnic group to church, it is easy for someone to hear the Word and reject it by saying, “This is the right place. All my friends and relatives are here.”

I am not listing all these variations to become a new scholastic but to show how many ways faith can be something other than justifying faith.

Chemnitz and the authors of the Book of Concord were anxious to show the Church of Rome the proper understanding of faith.

"But when we are speaking of the subject itself, it is certain that the doctrine of gracious reconciliation, of the remission of sins, of righteousness, salvation, and eternal life through faith for the sake of the Mediator is one and the same in the Old and in the New Testament. This is a useful rule which we must retain at all costs: The doctrine, wherever we read it, in either the Old or New Testament, which deals with the gracious reconciliation and the remission of sins through faith for the sake of God's mercy in Christ, is the Gospel."
Martin Chemnitz, Loci Theologici, St. Louis: Concordia Publishing House, 1989, II, p. 459.

This is beautifully expressed by Melanchthon, the primary author of the Augsburg Confession:

"Thus when we say that we are justified by faith, we are saying nothing else than that for the sake of the Son of God we receive remission of sins and are accounted as righteous. And because it is necessary that this benefit be taken hold of, this is said to be done 'by faith,' that is, by trust in the mercy promised us for the sake of Christ. Thus we must also understand the correlative expression, 'We are righteous by faith,' that is, through the mercy of God for the sake of His Son we are righteous or accepted."
Melanchthon, Loci Communes, “The Word Faith.” Cited in Martin Chemnitz, Loci Theologici, II, p. p. 489.

I doubt whether the authors of the Book of Concord ever imagined that any Lutheran would speak of righteousness apart from faith, apart from the Word, apart from the Means of Grace. But sadly, that is common now and blabbered about as if it were true.

This miracle also shows how Jesus honored the institution of marriage. His decision to appear at the marriage is very significant, especially since He was there with His disciples. Outside influence made the Medieval Church despise marriage and force non-marriage (but not celibacy) on its priests, monks, and nuns. Worst of all, the Medieval Church portrayed a non-married priest as spiritually above a married man, no matter what kind of priest he was.

Marriage is the institution created by God through the Word (Genesis). This natural law concept is so powerful that the entire world honors it, one way or another. Even the Marxists register people as man and wife, apart from any official acknowledgement of God. They realize marriage is a major building block of society.

Luther’s point about this miracle is that marriage, through faith in God, is like water turned into wine. God honors what the world despises. The unbelieving world says, “You must be happy at all times or you have permission to split.” God says, “Whatever is done in faith honors Me.” So marriage offers children an ideal school for learning about the Christian faith, relationships, forgiveness, and love.

Luther has a funny comment about Adam and Eve being married hundreds of years. “You ate the apple,” countered by “You gave it to me.”

I have around 120 students studying communication at the same time, online. One issue is about the difference between men and women in the way they relate to each other. One woman offered a list of rules, but I countered with this concept – One has to start with forgiveness based on faith in Christ, because we are all weak, fallible sinners. What we do is significant, but the foundation is what we believe and applying the Gospel to our lives.

Where justification by faith flourishes, people enjoy the fruits of the Spirit. Everyone flourishes because God’s plan is to give us life in abundance, that our joy may be complete.

Quotations - The Holy Spirit

"The purest and best part of the human race, the special nursery and flower of God's Church, is tender youth. Youth retains the gift of the Holy Spirit which it received in Baptism; it learns eagerly the true doctrine about God and our Redeemer, Jesus Christ; it calls Him God with a chaste mind and with a simple, pure faith; it thanks Him with a quick and joyful heart for the blessings received from Him; in its studies and the other parts of life, it carries out the duties commanded it; and it obeys God and parents reverently. Particularly God-pleasing, therefore, are the studies of one's earliest age: prayer, obedience and praises which honor God, regardless of how weak and stammering its voice may be."
David Chytraeus, A Summary of the Christian Faith (1568), trans., Richard Dinda, Decatur: Repristination Press, 1994. p. 9.



"Emphatically does Scripture state that the action of the Spirit covers the whole life from first to the last. He is the Spirit of Life for regeneration (John 3:5, 8): the Spirit of Sonship for adoption (Romans 8:15): the Spirit of holiness for sanctification (Romans 8:5): the Spirit of Glory for transfiguration (2 Corinthians 3:18); the Spirit of Promise for the resurrection (Ephesians 1:13). Only through the Holy Spirit are men drawn to the Author and Finisher of their salvation." Arthur H. Drevlow, "God the HS Acts to Build the Church,"
God The Holy Spirit Acts, ed., Eugene P. Kaulfield, Milwaukee: Northwestern Publishing House, 1972, p. 15. John 3: 5,8; Romans 8:5; Romans 8:15; 2 Corinthians 3:18; Ephesians 1:13



"On the contrary, with the Anabaptists and the Reformed Church in general, the Mennonites are Enthusiasts, lay great stress on the immediate working of the Holy Ghost, who is said to 'guide the saints into all truth.' In his Geschichte der Mennonitengemeinden John Horsch, a prominent Mennonite, states that the Holy Spirit is the 'inner word,' who enables Christians to understand the Scriptures. Without the inner word, or the light, the Scripture is a dead letter and a dark lantern."
The. Engelder, W. Arndt, Th. Graebner, F. E. Mayer, Popular Symbolics, St. Louis: Concordia Publishing House, 1934, p. 260.



"It is God the Holy Ghost who must work this change in the soul. This He does through His own life-giving Word. It is the office of that Word, as the organ of the Holy Spirit, to bring about a knowledge of sin, to awaken sorrow and contrition, and to make the sinner hate and turn from his sin. That same Word then directs the sinner to Him who came to save him from sin. It takes him to the cross, it enables him to believe that his sins were all atoned for there, and that, therefore, he is not condemned. In other words, the Word of God awakens and constantly deepens true penitence. It also begets and constantly increases true faith. Or, in one word, it converts the sinner."
G. H. Gerberding, The Way of Salvation in the Lutheran Church, Philadelphia: Lutheran Publication Society, 1887, p. 145f.



"It is indeed a precious truth, that this Word not only tells me what I must do to be saved, but it also enables me to do it. [enables me to do it in italics] It is the vehicle and instrument of the Holy Spirit. Through it the Holy Spirit works repentance and faith. Through it He regenerates, converts, and sanctifies."
G. H. Gerberding, The Way of Salvation in the Lutheran Church, Philadelphia: Lutheran Publication Society, 1887, p. 132.



[The popular idea about the Word] "He sees that he must repent and believe, but by his own reason and strength he cannot. He learns further, that he needs the Holy Spirit to enable him to repent and believe, but, according to the current opinion, that Spirit is not in the Word, nor effective through it, but operates independently of it."
G. H. Gerberding, The Way of Salvation in the Lutheran Church, Philadelphia: Lutheran Publication Society, 1887, p. 131.



"The same divine Saviour now works through means. He has founded a Church, ordained a ministry, and instituted the preaching of the Word and the administration of His own sacraments. Christ now works in and through His Church. Through her ministry, preaching the Word, and administering the sacraments, the Holy Spirit is given. (Augsburg Confession, Article 5.)
G. H. Gerberding, The Way of Salvation in the Lutheran Church, Philadelphia: Lutheran Publication Society, 1887, p. 30.



"To the Lutheran the sermon, as the preached Word, is a means of grace. Through it the Holy Spirit calls, gathers, enlightens, and sanctifies the whole Christian church on earth. It is a constant offer of pardon; a giving of life, as well as a nourishing and strengthening of life. In the Reformed churches the sermon is apt to be more hortatory and ethical. It partakes more of the sacrificial than of the sacramental character. The individuality of the preacher, the subjective choice of a text, the using of it merely for a motto, the discussion of secular subjects, the unrestrained platform style, lack of reverence, lack of dignity, and many other faults are common, and are not regarded as unbecoming the messenger of God in His temple. Where there is a properly trained Lutheran consciousness such things repel, shock, and are not tolerated."
G. H. Gerberding, The Lutheran Pastor, Minneapolis: Augsburg Publishing House, 1915, p. 278.



"Even though the water which is used for holy Baptism continues to retain its natural essence and natural attributes after Baptism, it is nevertheless not just lowly [plain] water, but it is formulated in God's Word and combined with God's Word. Thus it is a powerful means through which the Holy Trinity works powerfully; the Father takes on the one who is baptized as His dear child; the Son washes him of his sins with His blood; the Holy Spirit regenerates and renews him for everlasting life."
Johann Gerhard, A Comprehensive Explanation of Holy Baptism and the Lord's Supper, 1610, ed. D. Berger, J. Heiser, Malone, Texas: Repristination Press, 2000, p. 56.



"For just as we are born again through the Sacrament of holy Baptism, so also we are nurtured for eternal life through the Sacrament of this holy Supper. Just as we were taken into God's covenant of grace through the former Sacrament, so also through the latter Sacrament we are preserved in the very same covenant of grace. Just as the Holy Spirit awakens faith in us through the former, so also He strengthens and increases it through the latter. Just as circumcision typifies the former, so the Passover [paschal] lamb of the Old Testament typifies the latter."
Johann Gerhard, A Comprehensive Explanation of Holy Baptism and the Lord's Supper, 1610, ed. D. Berger, J. Heiser, Malone, Texas: Repristination Press, 2000, p. 209.



"The efficacy of the Bible is that property by which the Bible has indissolubly united [Romans 1:16; 1 Thessalonians 2:13] with the true and genuine sense [Ephesians 3:3-4; Acts 8:30, 31, 34] expressed in its words the power of the Holy Spirit, [Romans 1:16; 1 Thessalonians 1:5] who has made it for all times the ordinary means by which He operates [Psalm 19:8; Psalm 119:105, 130; 2 Peter 1:19; 2 Timothy 3:16, 17] on and in the hearts and minds of those who properly hear and read it [Revelation 1:3; Ephesians 3:3-4; John 7:17].
A. L. Graebner, Outlines of Doctrinal Theology, St. Louis: Concordia Publishing House, 1910, p. 12. Romans 1:16; 1 Thessalonians 2:13; Ephesians 3:3-4; Acts 8:30f; John 7:17.



"The New Testament is the inerrant record of the revelation of Jesus Christ in word and deed, and of the truths and principles proceeding, under the guidance of the Holy Spirit, from that revelation. The Old Testament is in like manner an inerrant record, having the express and often repeated testimony and authority of Christ, of the preparatory and partial revelations made concerning Him before His coming. Hebrews 1:1."
Henry Eyster Jacobs, A Summary of the Christian Faith, Philadelphia: General Council Publication House, 1913, p. 3. Hebrews 1:1.



"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.



"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.



"Thus the Holy Spirit works only through the Word. But the Word of the Gospel comes to man in two different modes."
Henry Eyster Jacobs, Elements of Religion, Philadelphia, Board of Publication, General Council 1919 p. 161.



(1) "He that believes and is baptized Shall see the Lord's salvation; Baptized into the death of Christ, He is a new creation. Through Christ's redemption he shall stand Among the glorious heavenly band Of every tribe and nation. (2) "With one accord, O God, we pray: Grant us Thy Holy Spirit; Look Thou on our infirmity Through Jesus' blood and merit. Grant us to grow in grace each day That by this Sacrament we may Eternal life inherit."
Thomas Kingo, 1689, "He That Believes and Is Baptized" The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #301. Mark 16:16.



"The Holy Spirit works through the Word and the Sacraments, which only, in the proper sense, are means of grace. Both the Word and the Sacraments bring a positive grace, which is offered to all who receive them outwardly, and which is actually imparted to all who have faith to embrace it."
Charles P. Krauth, The Conservative Reformation and Its Theology, Philadelphia: The United Lutheran Publication House, 1871, p. 127.



"This Word works in the Thessalonians what Paul states in 1:3; it came to them with the power of the Holy Spirit and much assurance (1:5); it turned them from the idols to the living God, to Him who raised up Jesus from the dead, the Savior from the wrath to ccome (1: 9, 10). This effect, wrought by the Word, convinces all believers, all who experience this blessed effect, that this is, indeed, God's Word."
R. C. H. Lenski, The Interpretation of Thessalonians, Columbus: The Wartburg Press, 1937, p. 261. 1 Thessalonians 2:13; 1 Thessalonians 1:5, 9, 10