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I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth. 1 Timothy 2:1-4

Saturday, July 2, 2016

Comparing Synods Is a Game for Pietists.
They Should Be Teaching Faith, Not Works

Everyone wants to play the game of synodical comparisons - even writing books - like the classic WELS and Other Lutherans.

They sound like the Roman Catholic parochial school students I visited once.
"What is your rule about...."
"What is your rule about...."
"What is your rule about..."

The comparisons are endless and self-serving. The speakers smile in self-satisfied smugness, but their knowledge of Lutheran doctrine is pathetic.

Like the papists during the Reformation, they have learned they cannot win an argument from the Scritpures, because they do not know the Scriptures. So they argue that the Bible has these g-r-e-y areas (stretched out for effect). They refer to their genius scholars, like Sig Becker, who did not grasp Holy Communion or Justification by Faith, but seemed all too familiar with the occult.

The common synodical retort, when delivered from on high, is "Do you want to keep working here?" or "Why don't you join another synod?" or "You cause trouble everywhere."

Those who actually cause trouble are the ones who replace sound doctrine with man-made traditions and human dogma opposed to the Word of God.

They teach faith in synodical superiority, but not faith in Christ,

They advocate the efficacy of methods copied from failed business leaders like Peter Drucker, beehives of Enthusiasm like Fuller Seminary, and clowns who make a lot of money by clawing it into their pockets like harpies.

The synodical parasites that live by sucking the blood out of their hosts - why do they never quote the old theologians like these?


The box on the right side is the page number in the printed edition.
My Lutheran resources page is here.

The Schmid Table of Contents is here.
§ 51. The Efficacy of the Word of God.
As the Holy Spirit, through whom alone men are converted, operates only by the Word, this Word must possess the power of producing in man all those effects which are described in the preceding article, On the State of Grace. And this power 501is of such a character that it is always attended with success when no opposition is made to it on the part of man. [5] Hence the Word is endowed with efficacy, i.e., “it has an active, supernatural, and truly divine force or power of producing supernatural effects; in other words, of converting, regenerating, and renewing the minds of men.” Hence the Word of God does not confine itself merely to teaching man externally the way of salvation and showing him the means whereby to attain it. [6] Its power is not to be compared to the convincing force which even an eloquent human discourse possesses; hence its power is not a natural one, such as dwells in every human word, but it is supernatural. [7] This power is inherent in the Word because the Holy Ghost attends it; from the moment that a Word of God is uttered, the Holy Ghost is inseparably and continually connected with it, [8] so that the power and efficacy of the Word is fully identical with that of the Spirit. [9] This is a truly divine efficacy; [10] and, just as we cannot conceive of the Holy Ghost as separate from this efficacy, so neither can we conceive of the Word of God as independent of it. [11] We are not, then, in any way to represent to ourselves the relation of the Word and the Spirit as though the Word were merely the lifeless instrument which the Holy Ghost employed, [12] or as though the Spirit, when He wished to operate through the Word, must always first unite Himself with it, as if He were ordinarily separated from it. [13]

[1] QUEN. (IV, 1): “We have heretofore treated of the grounds of our salvation; we must now consider the means by which we attain to it. The means, properly so called, on the part of God, are the Word and Sacraments, the saving antidotes to our spiritual disease.”
The Word and Sacraments are also designated as means of salvation under the general idea of the Word— as the Sacraments are designated as the Visible Word.
CONF. AUG. (V, 2). FORM. CONC. (Sol. Dec., XI, 76): “The Father will draw none to Himself without means, but He employs His Word and Sacraments as the ordinary means and instruments.” ART. SMALCALD. (VIII, 3): “We must firmly maintain that God bestows His Spirit and grace on none unless through the Word and by the external Word previously declared, that we may fortify ourselves against the Enthusiasts, who boast they have the Spirit 502before the Word and without it, and therefore judge, bend, and distort the Scriptures, or oral Word, as they please, as Münzer did, and many others at present do, who wish to discriminate very acutely between the Spirit and the letter.” HOLL. (991): “The means of salvation are divinely ordained, by which God graciously offers the salvation acquired by Christ, the Mediator, to all men who have fallen into sin, and bestows and preserves true faith in them, and at last introduces all who embrace the merit of Christ and persevere in it into the kingdom of glory.”
[2] FORM. CONC. (Sol. Dec., II, 56): “We should not and cannot always judge of the presence, operations, and gifts of the Holy Spirit from our feelings (the manner and time, viz., when they are experienced in the heart); but, inasmuch as these are often cloaked under much infirmity, we should be convinced from the promise that the Word of God preached and heard is assuredly the ministry and instrument of the Spirit, by which He truly and efficaciously operates in our hearts.”
[3] From what was said in the remarks preliminary to the articles on Faith and Justification, it follows that we cannot entirely adhere to the systematic division of the Dogmaticians in this Part IV. They do not treat, namely, of Faith and Works until under this head, and they call Faith also a means of salvation, according to which, therefore, they embrace more than do we under the phrase, means of salvation. This they can do, because they distinguish between “the means of salvation on the part of God, δοτικα, or those offering salvation (the Word and Sacraments), and the means of salvation on our part, ληπτικον, or that apprehending the offered salvation (faith in the merit of Christ).” In this section the Dogmaticians also treat the subject of the last things (death, resurrection of the dead, etc.), inasmuch as they designate these as means in a general sense, or executive and isagogical, that is, means divinely instituted, without the previous occurrence of which God does not accomplish the sentence of glorification, and by the final intervention of which men persevering in the faith are introduced into heaven.”
As we have assigned to the article of faith another place, it also appears better to separate that of the last things from this section, so as to confine ourselves, in it, to the proper and limited conception of the means of grace.
[4] The Word, which, in the article Of the Holy Scriptures, was described as the source of knowledge, is here viewed as a means of grace.
HOLL. (992): “The Word of God is here considered not as the 503source of knowledge, but as the means of practice or action, by whose intervention the sinner is led by God to eternal salvation.”
The Dogmaticians remark, in advance, that by the Word they do not understand the bare external letters of the written Word. QUEN. (I, 169): “We must distinguish between the Word of God as it is materiallyexpressed and exhibited in the written characters, points, letters, and syllables adhering to paper or parchment . . . or also in the sound and the external words formed in the air . . . and formally considered, as the divine conception and sense which we find expressed in these written letters and syllables and in the words of the preached Gospel. In the former sense it is called the Word of God only figuratively (σημαντικως); in the latter, however, κυριως, properly and strictly, it is the Word of God, the wisdom of God, the mind of God, the counsel of God. We ascribe not to the former, but to the latter, divine power and efficacy.”
[Large Catechism] CAT. MAJ., DECAL. (101): “Such is its virtue and power that where it is recalled to mind, or heard and considered with serious attention and interest, it never passes away without fruit, but always engages, retains, and excites the hearer with some new intelligence, delight, and devotion, and purifies his feelings and thoughts. For the words are not putrid or dead, destitute of sap and vigor, but truly living and efficacious.”
The Symbolical Books do not express themselves distinctly on the efficacy of the Word of God. The more fully stated views of the following Dogmaticians, according to which this efficacy or power is supernatural, if not precisely in the language of the Symbolical Books, are still in accordance with the opinions maintained in them.
[5] QUEN. (I, 170): “The innate power and tendency of God’s Word is always to convince men of its truth, unless its operation is hindered and prevented by voluntary self-assertion and contumacy superadded to a natural repugnance.” Hence the Word is to be regarded as producing an effect wherever it is used; but at the same time it depends on the conduct of men whether it has the special effect designed by its author. “The second act is considered either as the ενεργεια and operation or as the effect itself. If it be regarded as the energy and operation, then it always accompanies the Word of God preached, read, or heard, i.e., it always exerts itself when legitimately used, since the Word of God is never inoperative, but always operative. But, if it be considered as the effect itself, this does not always follow, in consequence of the impediment interposed by the subject or on account of the hardness of the hearts upon which it operates. Although, therefore,504the effect of the preached Word is sometimes hindered, yet the efficacy or intrinsic virtue itself cannot be taken away or separated from it. And thus accidentally it may be inefficacious, not from a deficiency of power, but by the exercise of perverseness, which hinders its operation so that its effect is not attained.” . . . Hence the power of the Word is not irresistible, but resistible (171). This efficacy, as belonging to the Word of God, generally, is predicated both of the Law and the Gospel, yet with a distinction.
QUEN. (I, 170): “When we attribute to the Word a divine power and efficacy to produce spiritual effects, we wish not to be understood as speaking of the Gospel only, but also of the Law. For, although the Law does not produce these gracious results directly and per se, i.e., kindle faith in Christ and effect conversion, since this is rather to be ascribed to the Gospel, still the letter is not on this account dead, but is efficacious after its kind: for it killeth, 2 Cor. 3:6; it worketh wrath, Rom. 4:15, etc.
[6] HOLL. (992): “The efficacy of the divine Word is not only objective or significative, like the statue of Mercury, for instance, which points out the path, but does not give power or strength to the traveler to walk in it, but it is effective, because it not only shows the way of salvation, but saves souls.”
[7] QUEN. (I, 170): “The Word works not only by moral suasion, by proposing a lovely object to us, but also by a true, real, divine, and ineffable influence of its gracious power, so that it effectually and truly converts, illuminates, etc., the Holy Spirit operating in, with, and through it; for in this consists the difference between the divine and the human word.”
BR. (123): “(The Holy Scriptures have an active, supernatural force or power) which is to be sought neither in the elegance of their style, nor in the sublimity of their thoughts, nor in the power of their arguments; but it is far superior to every created and finite agency.”
It is a supernatural power in distinction from that which human eloquence possesses. But in another aspect it is also called natural, inasmuch as the Word of God cannot be conceived of without such an efficacy. QUEN. (I, 172): “We say that there is a natural efficacy in the Word of God, because it naturally belongs to it, and its essence and nature are such that it could not be the true Word of God unless it contained within itself that divine power and virtue to convert men, etc., etc.” BR. (124), however, observes: “To avoid ambiguity and disputes, we avoid the use of this term.”
[8] HOLL. (993): “A divine power is communicated to the 505Word by the Holy Spirit joined with it indissolubly.” Hence, there is a native or intrinsic power and efficacy belonging to the Word, deeply inherent in it. The Dogmaticians draw proofs of this, (1) From the qualities which the divine Word ascribes to itself, John 6:63Rom. 1:16Heb. 4:12, 131 Thess. 2:131 Pet. 1:23James 1:21. (2) From the similar supernatural and divine operations which are ascribed to the Word of God and the Holy Spirit, ex. gr., calling, 2 Tim. 2:14; illumination, 2 Pet. 1:19; conversion, Jer. 23:29; regeneration, 1 Pet. 1:23; justification, 2 Cor. 3:9; sanctification, John 17:17. (3) HOLL. (ib.): “The Word of God, as such, cannot be conceived of without the divine virtue, or the Holy Spirit, who is inseparable from His Word. For if the Holy Spirit could be separated from the Word of God, it would not be the Word of God or of the Spirit, but a word of man. Nor is there any other Word of God, which is in God, or with which men of God have been inspired, than that which is given in the Scriptures or is preached or treasured up in the human mind. But, as it cannot be denied that that is the divine will, counsel, mind, and the wisdom of God, so it cannot be destitute of the divine virtue or efficacy.”
[9] QUEN. (I, 183): “We are to assume here not only a certain conjunction or union of distinct actions, or even a unity of aims or effects, but also a unity of energy and operation. For the Holy Spirit does not by Himself do something, and the Word of God by itself something else, in the conversion of men; but they produce the one effect by one and the same action. For such is the peculiar nature of the principal and subordinate causes, intrinsically united together, that they produce an effect by one and the same action. Thus the soul and the eye see by a single action, and not by distinct actions.”
[10] BR. (1124): “Truly that same infinite virtue which is essentially per se and independently in God, and by which He enlightens and converts men, is communicated to the Word, and, although it is communicated to the Word, yet it must be considered as divine.” . . . But it by no means follows from this that there is a commingling of God and the Word in regard to this divine power; hence BR. (128) says: “They frequently and diligently impress it upon us that the same virtue belongs to God and the Scriptures, but not in the same way; for that of God is essential, fundamental, original, and independent, while that of the Scriptures is dependent and participative or derived.” . . . Hence it is said of the Word that it exhibits its power and efficacy οργανικως, or instrumentally . . . . QUEN. (I, 172): “The divine Word is not 506the principal agent in the work of conversion, regeneration, and salvation, but it is only a suitable means or organ which God ordinarily uses in producing spiritual effects, not indeed by necessity or indigence, as if He so bound His efficacy in the conversion of men to His Word that He could not convert men without any means, or by any other means or organ than His Word if He wished, but of His own free will, because thus it pleased Him. 1 Cor. 1:21.”
[11] QUEN. (I, 170): “Whether the Word be read or not, whether it be heard and believed or not, yet the efficacy of its spiritual effects is always intrinsically inherent in it by the divine arrangement and communication, nor does this divine efficacy only come to it when it is used. For the Word of God, as such, cannot even be conceived of apart from the divine virtue and gracious working of the Holy Spirit, because this is inseparable from the Word of God.”
HOLL. (993) uses the following figures: “It possesses and retains its internal power and efficacy even when not used, just as the illuminating power of the sun continues, although, when the shadow of the moon intervenes, no person may see it; and just as an internal efficacy belongs to the seed, although it may not be sown in the field.”
In order to avoid misapprehension, it is expressly observed that the Word does not operate physically (by the contact of an agent, as opium, poison, fire, etc.), but morally (by enlightening the mind, moving the will, etc.); and a distinction is made between the efficacy of the Word considered in the first act and in the second act, or between efficacy and efficiency. When it is said that the Word operates extra usum, when not used, it is only meant that the power is constantly inherent in the Word, just as the power to give light always exists in the sun; so that, when the Word is to produce a certain effect, the power must not first come to it, but that the Word exercises its legitimate influence only where it is properly used.”
QUEN. (I, 171): “The first act is the operating power δυναμις ενεργητικη; the second act is the real operation. The Word does not exhibit its efficacy in the second act unless in the legitimate use of it.”
QUEN. (ib.) (from his Theses against Rathman): “The distinction we make is not unreasonable, between the power, or the first act, and the divine operation, or second act, of the outwardly read or preached Word.Per se, and in itself, it always is a power, or has in itself a power, to move all readers and hearers, hypocrites as 507well as believers and converted persons, which is not a physical power, physically included in the letter, like that of medicine, but a divine power, which is always communicated to the read or preached Word by the Holy Spirit. But this power, although it is always present in the preached Word, yet is not always operative on all.” HOLL. (994) illustrates this by the following example: “The hand of a sleeping man does nothing, yet neither is the power of action bestowed on it in vain, nor is the hand thus inoperative, dead.”
The Lutheran theologians, in general, had reason to illustrate very particularly the doctrine of the operation of the Word of God, in order to oppose the Enthusiasts and Mystics, who held that the Holy Spirit operated rather irrespectively of the Word than through it; and to oppose also the Calvinists, who, led by their doctrine of predestination, would not grant that the Word possessed this power per se, but only in such cases where God chose. Hence the position that the Word also possessed a power extra usum was specially defended against Rathman (1628), who denied it, and who appears to have maintained only an objective efficacy of the Word of God. (QUEN. (I, 174) gives the following opinions of Rathman: “Rathman compares the Word of God to a statue of Mercury, to a picture, to a sign, and even to a channel; namely, to instruments altogether passive and inoperative. He asserts, moreover, that the divine efficacy is external to the Word of God, separable from it at any moment, and merely auxiliary (παραστατικον); that the Holy Spirit with His virtue joins Himself to the Word only in the mind or heart of man, and only then when it is legitimately and savingly used.”) But an efficacy extra usum must necessarily be maintained, if the Word of God is not to be put on a precise level with every human word.
HOLL. (992) thus sums up the doctrine: “The Word of God is the most efficacious means of salvation, for its power and efficacy are not only objective, but also effective; not consisting in moral suasion, but in supernatural operation; not external and coming to it when used by men, but intrinsic in the Word; not accidental, but necessary, by a divinely ordained necessity, and therefore not separable, but perpetual, inherent in the Word itself extra usum, as the first act. This efficacy is truly divine, producing the same effect as the Holy Spirit, who is perpetually united with the Word, which (effect) the Spirit influences together with the Word, by the divine power which belongs to the Holy Spirit originally and independently, but to the divine Word communicatively and dependently, on account of its mysterious, intimate, and individual union with the Spirit.”

Or Luther -


"The world is now full of sects which exclaim that Baptism is merely an external matter and that external matters are of no use. However, let it be ever so much an external matter; here stand God's Word and command which institute, establish, and confirm Baptism. However, whatever God institutes and commands cannot be useless but must be an altogether precious matter, even if it were worth less than a straw."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 43. Large Catechism, Matthew 28:19.

"We should be on our guard against the Anabaptists and sectarian spirits, who speak contemptuously of Baptism and say that it is nothing but ordinary water, which helps no one. They look at the sacred act as a cow looks at a new door; for they see a poor preacher standing there or some woman who baptizes in an emergency, are offended at the sight, and say: Indeed! What might Baptism be? Moreover, they state: Whoever does not believe is really not baptized. In this way they dishonor and blaspheme the most worthy Sacrament, not seeing any farther than a horse or a cow sees...."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 45. John 1:30‑32.

"But here it is written that when Christ was baptized, all three Persons of the Trinity were present‑‑God the Father, God the Son, God the Holy Spirit...and that the heavens stood open, too. In fact, God the Father, Son, and Holy Spirit daily stand about and at the side of our own Baptism....For this reason we should highly esteem and honor Baptism and say: Baptism was not devised by any human being, but God instituted it; and it is not simple water, but God's Word is in it and with it, which makes of its water a washing of the soul and a washing of regeneration."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 45. John 1:30‑32.

"One must not make the sweeping assertion: God is not worshiped by anything external. Therefore we should not ridicule all things that are external in the worship of God. For when God speaks about a splinter, His Word makes the splinter as important as the sun. It is, therefore, profane language to say that the water of Baptism is only water; for the water of Baptism has the Word added to it. Therefore it is like a glowing or fiery iron, which is as truly fire as it is iron and does all that fire usually does. But only the pious see and appreciate the Word in the water; a cow or a dog sees only water."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 45. Psalm 122:3.

"Whoever is baptized in Christ is baptized through His suffering and blood or, to state it more clearly, through Baptism he is bathed in the blood of Christ and is cleansed from sins. For this reason St. Paul calls Baptism a "washing of regeneration" (Titus 3:5); and according to what Christians say and picture, the Sacraments flow from the wounds of Christ. And what they say and picture is right." [Plass footnote: "Thus Jerome (d. 420) sees the Sacrament symbolized by the blood and water that flowed from the side of the dead Christ (John 19:34). Similarly St. Augustine (d. 430). In Luther's days pictures and woodcuts presented the same view. See W 30, II, 527, note; SL 13a, 491f.]
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 46. to Duke George, 1533 John 19:34; Titus 3:5.

[endangered infant not baptized in womb] "But the women who are present at the birth should kneel down and with a prayer of faith commit the endangered infant to God who is mighty and able to do more than we ask. Without a doubt He will accept the infant for the sake of the prayer of the believers."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 49. J. Aurifaber, undated 

"I still maintain, as I have maintained in the Postil (SL 11, 496f.) that the surest Baptism is infant Baptism. For an old person may deceive, may come to Christ as a Judas and permit himself to be baptized. But a child cannot deceive. It comes to Christ in Baptism as John came to Him and as the little children were brought to Him, that His Word and work may come over them, touch them, and thus make them holy. For His Word and work cannot pass by without effect; and in Baptism they are directed at the child alone. If they were to fail of success here, they would have to be entire failures and useless means, which is impossible."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 50. Letter to two ministers, 1528

"To be sure, Baptism is so great that if you turn from sins and appeal to the covenant of Baptism, your sins are forgiven. Only see to it‑‑if you sin in this wicked and wanton manner by presuming on God's grace‑‑that the judgment does not lay hold of you and forestall your turning back. And even if you then wanted to believe and trust in your Baptism, your trial might by God's decree, be so great that faith could not stand the strain. If they scarcely remain in the faith who do no sin or who fall because of sheer weakness, where will your brazen wickedness remain, which has challenged and mocked God's grace? Let us, therefore, walk with care and fear that we may hold fast the riches of God's grace with a firm faith and joyfully give thanks to His mercy forever and ever. Amen."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 57. Treatise on Baptism, 1519 [advocates infant immersion or something similar] Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 58.

"Thus we see what a very splendid thing Baptism is. It snatches us from the jaws of the devil, makes us God's own, restrains and removes sin, and then daily strengthens the new man within us. It is and remains ever efficacious until we pass from this state of misery to eternal glory. For this reason everyone should consider his Baptism as his daily dress, to be worn constantly. Every day he should be found in the faith and its fruits, suppressing the old man, and growing up in the new; for if we want to be Christians, we must practice the work whereby we are Christians. But if anyone falls from baptismal grace, let him return to it. For as Christ, the Mercy Seat, does not withdraw from us or forbid us to come to Him again even though we sin, so all His treasures and gifts also remain with us."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 61. Article on baptism, 1529

"There is on earth no greater comfort than Baptism."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 61.

The Effectiveness of the Word

1 Corinthians 3:6 (KJV) I have planted, [Apollos] watered; but God gave the increase. 1 Corinthians 3:6.

Revelation 19:13 (KJV) And he clothed with a vesture dipped in blood: and his name is called The [Word] of God. Revelation 19:13.

Revelation 12:10 (KJV) And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. Revelation 12:11 (KJV) And they overcame him by the blood of the Lamb, and by the [word] of their testimony; and they loved not their lives unto the death. Revelation 12:10‑11.

Revelation 1:9 (KJV) I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the [word] of God, and for the testimony of Jesus Christ. Revelation 1:9.

1 John 5:7 (KJV) For there are three that bear record in heaven, the Father, the [Word], and the Holy Ghost: and these three are one. 1 John 5:7.

1 John 2:14 (KJV) I have written unto you, fathers, because ye have known him from the beginning. I have written unto you, young men, because ye are strong, and the [word] of God abideth in you, and ye have overcome the wicked one. 1 John 2:14.

1 John 1:10 (KJV) If we say that we have not sinned, we make him a liar, and his [word] is not in us. 1 John 1:10.

1 John 1:1 (KJV) That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the [Word] of life; 1 John 1:1.

1 Peter 2:7 (KJV) Unto you therefore which believe precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, 1 Peter 2:8 (KJV) And a stone of stumbling, and a rock of offence, which stumble at the [word], being disobedient: whereunto also they were appointed. 1 Peter 2:7‑8.

1 Peter 1:23 (KJV) Being born again, not of corruptible seed, but of incorruptible, by the [word] of God, which liveth and abideth for ever. 24 For all flesh as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: 25 But the [word] of the Lord endureth for ever. And this is the [word] which by the gospel is preached unto you.

1 Peter 2:1 (KJV) Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, 2 As newborn babes, desire the sincere milk of the [word], that ye may grow thereby: 3 If so be ye have tasted that the Lord gracious. 1 Pt. 1:23‑25; 2:1f.

James 1:21 (KJV) Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted [word], which is able to save your souls. James 1:21.

James 1:18 (KJV) Of his own will begat he us with the [word] of truth, that we should be a kind of firstfruits of his creatures. James 1:18.

Hebrews 13:7 (KJV) Remember them which have the rule over you, who have spoken unto you the [word] of God: whose faith follow, considering the end of conversation. Hebrews 13:7.

Hebrews 11:3 (KJV) Through faith we understand that the worlds were framed by the [word] of God, so that things which are seen were not made of things which do appear. Hebrews 11:3.

Hebrews 4:12 (KJV) For the [word] of God quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and a discerner of the thoughts and intents of the heart. Hebews 4:12.

Hebrews 1:3 (KJV) Who being the brightness of glory, and the express image of his person, and upholding all things by the [word] of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; Hebrews 1:3

Titus 2:5 (KJV) discreet, chaste, keepers at home, good, obedient to their own husbands, that the [word] of God be not blasphemed. Titus 2:5.

Titus 1:9 (KJV) Holding fast the faithful [word] as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. Titus 1:9.

2 Timothy 4:2 (KJV) Preach the [word]; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. 3 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; 4 And they shall turn awayears from the truth, and shall be turned unto fables. 5 But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. 2 Timothy 4:2‑5.

2 Timothy 2:9 (KJV) Wherein I suffer trouble, as an evil doer, unto bonds; but the [word] of God is not bound. 2 Timothy 2:9.

1 Timothy 5:17 (KJV) Let the elders that rule well be counted worthy of double honour, especially they who labour in the [word] and doctrine. 1 Timothy 5:17.

1 Thessalonians 2:13 (KJV) For this cause also thank we God without ceasing, because, when ye received the [word] of God which ye heard of us, ye received not the [word] of men, but as it is in truth, the [word] of God, which effectually worketh also in you that believe. 1 Thessalonians 2:13.

1 Thessalonians 1:6 (KJV) And ye became followers of us, and of the Lord, having received the [word] in much affliction, with joy of the Holy Ghost: 1 Thessalonians 1:6.

Colossians 3:16 (KJV) Let the [word] of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. Colossians 3:16.

Philippians 2:16 (KJV) Holding forth the [word] of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain. Philippians 2:16.

Ephesians 5:26 (KJV) That he might sanctify and cleanse it with the washing of water by the [word], Ephesians 5:27 (KJV) That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. Ephesians 5:26.

Ephesians 6:17 (KJV) And take the helmet of salvation, and the sword of the Spirit, which is the [word] of God: Ephesians 6:17.

Ephesians 1:13 (KJV) In whom ye also , after that ye heard the [word] of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, Ephesians 1:13.

2 Corinthians 5:19 (KJV) To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the [word] of reconciliation. 2 Corinthians 5:19.

2 Corinthians 4:2 (KJV) But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the [word] of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. 2 Corinthians 4:2.

2 Corinthians 2:17 (KJV) For we are not as many, which corrupt the [word] of God: but as of sincerity, but as of God, in the sight of God speak we in Christ. 2 Corinthians 2:17.

Romans 10:8 (KJV) But what saith it? The [word] is nigh thee, in thy mouth, and in thy heart: that is, the [word] of faith, which we preach; Romans 10:8.

Acts 20:32 (KJV) And now, brethren, I commend you to God, and to the [word] of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. Acts 20:32.

Acts 19:20 (KJV) So mightily grew the [word] of God and prevailed. Acts 19:20

Acts 17:10 (KJV) And the brethren immediately sent away Paul and Silas by night unto Berea: who coming went into the synagogue of the Jews. Acts 17:11 (KJV) These were more noble than those in Thessalonica, in that they received the [word] with all readiness of mind, and searched the scriptures daily, whether those things were so. Acts 17:10‑11.

Acts 13:48 (KJV) And when the Gentiles heard this, they were glad, and glorified the [word] of the Lord: and as many as were ordained to eternal life believed. Acts 13:49 (KJV) And the [word] of the Lord was published throughout all the region. Acts 13:48‑49.

Acts 13:26 (KJV) Men brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the [word] of this salvation sent. Acts 13:26.

Acts 12:24 (KJV) But the [word] of God grew and multiplied. Acts 12:24

Acts 11:1 (KJV) And the apostles and brethren that were in Judaea heard that the Gentiles had also received the [word] of God. Acts 11:1.

Acts 10:36 (KJV) The [word] which sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)

Acts 10:37 (KJV) That [word], (I say), ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; Acts 10:36‑37.

Acts 8:25 (KJV) And they, when they had testified and preached the [word] of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans. Acts 8:25.

Acts 8:4 (KJV) Therefore they that were scattered abroad went every where preaching the [word]. Acts 8:4.

Acts 6:7 (KJV) And the [word] of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. Acts 6:7.

Acts 4:29 (KJV) And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy [word], Acts 4:30 (KJV) By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. Acts 4:31 (KJV) And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the [word] of God with boldness. Acts 4:29‑31.

Acts 2:41 (KJV) Then they that gladly received his [word] were baptized: and the same day there were added about three thousand souls. Acts 2:41.

John 17:20 (KJV) Neither pray I for these alone, but for them also which shall believe on me through their [word]; John 17:21 (KJV) That they all may be one; as thou, Father, in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. John 17:20‑21.

John 17:17 (KJV) Sanctify them through thy truth: thy [word] is truth. John 17:17.
John 17:14 (KJV) I have given them thy [word]; and the world hath hated them, because they are not of the world, even as I am not of the world. John 17:14.
John 17:6 (KJV) I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy [word]. John 17:6.

John 15:25 (KJV) But , that the [word] might be fulfilled that is written in their law, They hated me without a cause. John 15:25.

John 15:3 (KJV) Now ye are clean through the [word] which I have spoken unto you. John 15:3.

John 14:24 (KJV) He that loveth me not keepeth not my sayings: and the [word] which ye hear is not mine, but the Father's which sent me. John 14:24.

John 12:47 (KJV) And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. John 12:48 (KJV) He that rejecteth me, and receiveth not my words, hath one that judgeth him: the [word] that I have spoken, the same shall judge him in the last day. John 12:47‑48.

John 10:35 (KJV) If he called them gods, unto whom the [word] of God came, and the scripture cannot be broken; John 10:35.

John 8:37 (KJV) I know that ye are Abraham's seed; but ye seek to kill me, because my [word] hath no place in you. John 8:37.

John 8:31 (KJV) Then said Jesus to those Jews which believed on him, If ye continue in my [word], are ye my disciples indeed; John 8:31.

John 5:38 (KJV) And ye have not his [word] abiding in you: for whom he hath sent, him ye believe not. John 5:38.

John 5:24 (KJV) Verily, verily, I say unto you, He that heareth my [word], and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. John 5:24.

John 4:41 (KJV) And many more believed because of his own [word]; John 4:41.

John 2:22 (KJV) When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the [word] which Jesus had said. John 2:22.

John 1:14 (KJV) And the [Word] was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.

John 1:1 (KJV) In the beginning was the [Word], and the [Word] was with God, and the [Word] was God. John 1:1.

Luke 24:19 (KJV) And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and [word] before God and all the people: Luke 24:19.

Luke 12:10 (KJV) And whosoever shall speak a [word] against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven. Luke 12:10.

Luke 11:27 (KJV) And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed the womb that bare thee, and the paps which thou hast sucked. Luke 11:28 (KJV) But he said, Yea rather, blessed they that hear the [word] of God, and keep it. Luke 11:27‑28.
Luke 10:39 (KJV) And she had a sister called Mary, which also sat at Jesus' feet, and heard his [word]. Luke 10:39.

Luke 8:21 (KJV) And he answered and said unto them, My mother and my brethren are these which hear the [word] of God, and do it. Luke 8:21.

Luke 7:7 (KJV) Wherefore neither thought I myself worthy to come unto thee: but say in a [word], and my servant shall be healed. Luke 7:7.

Luke 5:5 (KJV) And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy [word] I will let down the net. Luke 5:5.

Luke 5:1 (KJV) And it came to pass, that, as the people pressed upon him to hear the [word] of God, he stood by the lake of Gennesaret, Luke 5:1.

Luke 4:32 (KJV) And they were astonished at his doctrine: for his [word] was with power. Luke 4:32.

Luke 1:37 (KJV) For with God nothing shall be impossible. Luke 1:38 (KJV) And Mary said, Behold the handmaid of the Lord; be it unto me according to thy [word]. And the angel departed from her. Luke 1:37.

Luke 1:2 (KJV) Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the [word]; Luke 1:2.

Mark 7:13 (KJV) Making the [word] of God of none effect through your tradition, which ye have delivered: and many such like things do ye. Mark 7:13.

Matthew 8:26 (KJV) And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and [rebuked] the winds and the sea; and there was a great calm. Matthew 8:26.

Matthew 8:16 (KJV) When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with [word], and healed all that were sick: Matthew 8:16.

Matthew 8:8 (KJV) The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the [word] only, and my servant shall be healed. Matthew 8:8.

Matthew 4:4 (KJV) But he answered and said, It is written, Man shall not live by bread alone, but by every [word] that proceedeth out of the mouth of God. Matthew 4:4

Zechariah 12:1 (KJV) The burden of the [word] of the LORD for Israel, saith the LORD, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him.

Ezekiel 34:7 (KJV) Therefore, ye shepherds, hear the [word] of the LORD; Ezekiel 34:8 (KJV) I live, saith the Lord GOD, surely because my flock became a prey, and my flock became meat to every beast of the field, because no shepherd, neither did my shepherds search for my flock, but the shepherds fed themselves, and fed not my flock; Ezekiel 34:9 (KJV) Therefore, O ye shepherds, hear the [word] of the LORD; Ezekiel 34:10 (KJV) Thus saith the Lord GOD; Behold, I against the shepherds; and I will require my flock at their hand, and cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more; for I will deliver my flock from their mouth, that they may not be meat for them. Ezekiel 34:11 (KJV) For thus saith the Lord GOD; Behold, I, I, will both search my sheep, and seek them out.