Luther's Sermon on the Empty Tomb

EASTER SUNDAY.

SECOND SERMON. MARK 16:1-8.


I. THE STORY OF CHRIST’S RESURRECTION.

1. In the first place we shall briefly examine the text of this narrative, and afterwards speak of the benefits of the resurrection of Christ, and how we should build upon it. The text reads: “And when the sabbath was past.”

Here we must remember Mark writes of the sabbath according to the custom of the Hebrews, for according to the Jewish reckoning the day began in the evening and lasted until the evening of the next day, as the first chapter of Genesis says: “And there was evening and there was morning, one day,” “a second day,” “a third day,” and so forth. Thus the first and greatest sabbath began on the evening of the day when Christ was crucified, that is to say at the time of sunset on the evening of Friday. Our reckoning conveys the wrong sense. Yesterday was the great sabbath, when Christ lay in the grave; in addition to this the Jews had seven full days which they celebrated and all of which they called sabbaths, counting them from the first holiday after the great sabbath and calling it prima sabbathorum (first of the sabbaths), and the third holiday secundam sabbathorum (second of the sabbaths), and so forth. On these days they ate only wafers and unleavened bread, for which reason they are also called by the Evangelist the days of unleavened bread. From this we must conclude that Christ rose before sunrise and before the angel descended in the earthquake. Afterwards the angel only came to open the empty grave, etc., as has been clearly described by the Evangelists.

2. The question now arises: How can we say that he rose on the third day, since he lay in the grave only one day and two nights? According to the Jewish calculation it was only a day and a half; how shall we then persist in believing there were three days? To this we reply that he was in the state of death for at least a part of all three days. For he died at about two o’clock on Friday and consequently was dead for about two hours on the first day.

After that night he lay in the grave all day, which is the true sabbath. On the third day, which we commemorate now, he rose from the dead and so remained in the state of death a part of this day, just as if we say that something occurred on Easter-day, although it happens in the evening, only a portion of the day. In this sense Paul and the Evangelists say that he rose on the third day.

3. For this period and no longer Christ was to lie in the grave, so that we might suppose that his body remained naturally uncorrupted and that decomposition had not yet set in. He came forth from the grave so soon that we might presume that corruption had not yet taken place according to the course of nature; for a corpse can lie no longer than three days before it begins to decompose. Therefore Christ was to rise on the third day, before he saw corruption.

4. The great longing and love of the women for the Lord must also be particularly noted here, so that unadvised and alone they go early to the grave, not thinking of the great stone which was rolled before the tomb.

They might have thought of this and taken a man with them. But they act like timid and sorrowing persons, and therefore they go on their way without even thinking of the most necessary things. They do not even think of the watchers who were clad in armor, nor of the wrath of Pilate and the Jews, but boldly they freely risk it and alone they venture on their way.

What urged these good women to hazard life and body? It was nothing but the great love they bore to the Lord, which had sunk so deeply into their hearts that for his sake they would have risked a thousand lives. Such courage they had not of themselves, but here the power of the resurrection of Christ was revealed, whose Spirit makes these women, who by nature are timid, so bold and courageous that they venture to do things which might have daunted a man.

5. These women also show us a beautiful example of a spiritual heart that undertakes an impossible task, of which the whole world would despair.

Yet a heart like this stands firm and accomplishes it, not thinking the task impossible. So much we say for the present on this narrative, and now let us see what are the fruits and benefits of the resurrection of Christ.

II. THE FRUITS AND BENEFITS OF THE RESURRECTION OF CHRIST.

6. St. Paul writes in Romans 4:25 as follows: “Christ was delivered up for our trespasses, and was raised for our justification.” Paul is indeed the man who extols Christ in a masterly manner, telling us exactly why and for what purpose he suffered and how we should conform ourselves to his sufferings, namely, that he died for our sins. This is a correct interpretation of the sufferings of Christ, by which we may profit. And as it is not sufficient to know and believe that Christ has died, so it will not suffice to know and believe that he rose with a transfigured body and is now in a state of joy and blessedness, no longer subject to mortality, for all this would profit me nothing or very little. But when I come to understand the fact that all the works God does in Christ are done for me, nay, they are bestowed upon and given to me, the effect of his resurrection being that I also will arise and live with him; that will cause me to rejoice. This must be brought home to our hearts, and we must not merely hear it with the ears of our body nor merely confess it with our mouth.

7. You have heard in the story of the Passion how Christ is portrayed as our exemplar and helper, and that he who follows him and clings to him receives the Spirit, who will enable him also to suffer. But the words of Paul are more Christian and should come closer home to our hearts and comfort us more, when he says: “Christ was raised for our justification.”

Here the Lamb is truly revealed, of whom John the Baptist testifies, when he says in John 1:29: “Behold, the Lamb of God, that taketh away the sin of the world.” Here is fulfilled that which was spoken to the serpent: “I will put enmity between thee and the woman, and between thy seed and her seed: he shall bruise thy head,” which means that for all those who believe in him, hell, death, and the devil and sin have been destroyed. In the same manner the promise is fulfilled to-day which God gave to Abraham, when he said in Genesis 22:18: “In thy seed shall all the nations of the earth be blessed.” Here Christ is meant, who takes away our curse and the power of sin, death and the devil.

8. All this is done, I say, by faith. For if you believe that by this seed the serpent has been slain, then it is slain for you; and if you believe that in this seed all nations are to be blessed, then you are also blessed. For each one individually should have crushed the serpent under foot and redeemed himself from the curse, which would have been too difficult, nay impossible for us. But now it has been done easily, namely, by Christ, who has crushed the serpent once, who alone is given as a blessing and benediction, and who has caused this Gospel to be published throughout the world, so that he who believes, accepts it and clings to it, is also in possession of it, and is assured that it is as he believes. For in the heart of such a man the Word becomes so powerful that he will conquer death, the devil, sin and all adversity, like Christ himself did. So mighty is the Word that God himself would sooner be vanquished than that his Word should be conquered.

9. This is the meaning of the words by St. Paul: “Christ was raised for our justification.” Here Paul turns my eyes away from my sins and directs them to Christ, for if I look at my sins, they will destroy me. Therefore I must look unto Christ who has taken my sins upon himself, crushed the head of the serpent and become the blessing. Now they no longer burden my conscience, but rest upon Christ, whom they desire to destroy. Let us see how they treat him. They hurl him to the ground and kill him. O God; where is now my Christ and my Savior? But then God appears, delivers Christ and makes him alive; and not only does he make him alive, but he translates him into heaven and lets him rule over all. What has now become of sin. There it lies under his feet. If I then cling to this, I have a cheerful conscience like Christ, because I am without sin. Now I can defy death, the devil, sin and hell to do me any harm. As I am a child of Adam, they can indeed accomplish it that I must die. But since Christ has taken my sins upon himself, has died for them, has suffered himself to be slain on account of my sins, they can no longer harm me; for Christ is too strong for them, they cannot keep him, he breaks forth and overpowers them, ascends into heaven (takes sin and sorrow captive, Ed. 1531), and rules there over all throughout eternity. Now I have a clear conscience, am joyful and happy and am no longer afraid of this tyrant, for Christ has taken my sins away from me and made them his own. But they cannot remain upon him; what then becomes of them? They must disappear and be destroyed. This then is the effect of faith. He who believes that Christ has taken away our sin, is without sin, like Christ himself, and death, the devil and hell are vanquished as far as he is concerned and they can no longer harm him.

10. Here we also refer to the passage in Hosea 13:14, which Paul quotes in reference to the victory that Christ has won by his resurrection and by which he has conquered sin, death, hell and all our enemies. Paul says that death is swallowed up in this victory, and he defies death with these words: “O death, where is thy victory? O death, where is thy sting?”

Just as if Paul would say: O death, where are thy teeth? Come, bite off one of my fingers. Thou formerly hadst a spear, what has become of it now?

Christ has taken it from thee. Death, where is now thy spear, etc.? Sin, where is now the edge of thy sword and thy power? Paul says that the power of sin is the law. The more clearly we understand the law, the more sin oppresses and stings us. For this reason Paul says that Christ has completely destroyed and annihilated the spear and whetstone of death.

Now, this Gospel he has not taken with him into heaven, but he caused it to be preached throughout the world, so that for him who believes in Christ, spear and whetstone, nay, sin and death, should be destroyed. This is the true Gospel, which bestows life, strength, power and marrow, and of which all the passages of Scripture speak.

11. Therefore seek and learn to know Christ aright, for the whole Scriptures confer upon us the righteousness of the true knowledge of Christ. But this must be brought about by the Holy Spirit. Let us therefore pray God that his Gospel may prosper, that we all may truly learn to know Christ and thus rise with him and be honored by God as he was honored.

12. The question now arises: If Christ has taken away death and our sins by his resurrection and has justified us, why do we then still feel death and sin within us? For our sins torment us still, we are stung by our conscience, and this evil conscience creates the fear of hell.

13. To this I reply: I have often said before that feeling and faith are two different things. It is the nature of faith not to feel, to lay aside reason and close the eyes, to submit absolutely to the Word, and follow it in life and death. Feeling however does not extend beyond that which may be apprehended by reason and the senses, which may be heard, seen, felt and known by the outward senses. For this cause feeling is opposed to faith and faith is opposed to feeling. Therefore the author of the Epistle to the Hebrews writes of faith: “Now faith is assurance of things hoped for, a conviction of things not seen.” For if we would see Christ visibly in heaven, like the visible sun, we would not need to believe it. But since Christ died for our sins and was raised for our justification, we cannot see it nor feel it, neither can we comprehend it with our reason. Therefore we must disregard our feeling and accept only the Word, write it into our heart and cling to it, even though it seems as if my sins were not taken from me, and even though I still feel them within me. Our feelings must not be considered, but we must constantly insist that death, sin and hell have been conquered, although I feel that I am still under the power of death, sin and hell. For although we feel that sin is still in us, it is only permitted that our faith may be developed and strengthened, that in spite of all our feelings we accept the Word, and that we unite our hearts and consciences more and more to Christ. Thus faith leads us quietly, contrary to all feeling and comprehension of reason, through sin, through death and through hell.

Then we shall see salvation before our eyes, and then we shall know perfectly what we have believed, namely, that death and all sorrow have been conquered.

14. Take as an illustration the fish in the water. When they are caught in the net, you lead it quietly along, so that they imagine they are still in the water; but when you draw them to the shore, they are exposed and begin to struggle, and then they first feel they are caught. Thus it also happens with souls that are caught with the Gospel, which Christ compares with a net, Matthew 13:47. When the heart has been conquered, the Word unites this poor heart to Christ and leads it gently and quietly from hell and from sin, although the soul still feels sin and imagines to be still under its power. Then a conflict begins, the feelings struggling against the Spirit and faith, and the Spirit and faith against our feelings; and the more faith increases, the more our feelings diminish, and vice versa. We have still sins within us, as for instance pride, avarice, anger and so forth, but only in order to lead us to faith, so that faith may increase from day to day, and the man become finally a thorough Christian and keep the true sabbath, consecrating himself to Christ entirely. Then the conscience must become calm and satisfied and all the surging waves of sin subside. For as upon the sea one billow follows and buffets the other, as though they would destroy the shore, yet they must disappear and destroy themselves, so also our sins strive against us and would fain bring us to despair, but finally they must desist, grow weary and disappear.

15. In the second place, death is still at our elbow. It also is to exercise the faith of him who believes that death has been killed and all his power taken away. Now, reason feels that death is still at our elbow and is continually troubling us. He who follows his feelings will perish, but he who clings to the Word with his heart will be delivered. Now, if the heart clings to the Word, reason will also follow; but if reason follows, everything will follow, desire and love and all that is in man. Yea, we desire that all may come to the point when they may consider death to be dead and powerless. But this cannot come to pass until the old man, that is the old Adam, be entirely destroyed, and meanwhile that process has been going on of which Christ speaks in Matthew 13:33, where he compares the kingdom of God to leaven, which a woman took and hid in three measures of meal. For even if the kneading has begun, the meal is not yet thoroughly leavened. So, it is here. Although the heart clings to the belief that death and hell are destroyed, yet the leaven has not yet worked through it entirely. For it must penetrate and impregnate all the members of the body, until everything becomes leavened and pure, and there remains nothing but a pure faith. This will not be brought about before the old man is entirely destroyed; then all that is in man is Christlike from center to circumference.

16. These two things, sin and death, therefore remain with us to the end that we might cultivate and exercise our faith, in order that it may become more perfect in our heart from day to day and finally break forth, and all that we are, body and soul, become more Christlike. For when the heart clings to the Word, feelings and reasoning must fail. Then in the course of time the will also clings to the Word, and with the will everything else, our desire and love, till we surrender ourselves entirely to the Gospel, are renewed and leave the old sin behind. Then there comes a different light, different feelings, different seeing, different hearing, acting and speaking, and also a different outflow of good works. Now, our scholastics and papists have taught an external piety; they would command the eyes not to see, and the ears not to hear, and would put piety into our hearts from the outside. Ah, how far this is from the truth! But it comes in this way: When the heart and conscience cling to the Word in faith, they overflow in works, so that, when the heart is holy, all the members become holy, and good works follow naturally.

17. This is signified by the sabbath that was to be hallowed and on which the Lord lay quietly in the grave. It signifies that we should rest from all our works, should not stir, nay, should not allow any sin to stir within us, but we should firmly believe that death, hell, sin and the devil are destroyed by the death of Christ, and we are righteous, pious, holy and therefore contented, experiencing no longer any sin. Then all the members are calm and quiet, being convinced that sin and death are vanquished and prostrated. But this cannot be brought about, as I have said, until this impotent, wretched body and the old Adam are destroyed. Therefore it is indeed necessary that we are required to keep this sabbath. For as Christ lies in the grave on the sabbath, never feels nor moves, so it must be with us, as we have heard: Our feelings and actions must cease. And I say again that this cannot be accomplished before the old Adam is annihilated.

Nevertheless we still experience sin and death within us, wrestle with them and fight against them. You may tie a hog ever so well, but you cannot prevent it from grunting (until it is strangled and killed Ed. 1531). Thus it is with the sins in our flesh. As they are not yet entirely conquered and killed, they are still active, but when death comes, they must also die, and then we are perfect Christians and pure, but not before. This is the reason why we must die, namely, that we may be entirely freed from sin and death.

These words on the fruits of the resurrection of Christ may suffice for the present, and with them we will close. Let us pray God for grace that we may understand them and learn to know Christ aright.

Luther's Sermon on Mark 16:1-8 and Holy Communion - Easter Sunday

THE RECEPTION OF THE HOLY SACRAMENT.



I. THE HOLY SACRAMENT OF THE LORD’S SUPPER.

1. You, beloved, have often before heard how we should prepare for the time when we receive the most worthy Sacrament of the body and blood of Christ. But since this is the time appointed for the consideration of this subject, we must again speak of it, especially those features of it that are needed to be touched upon; for if I mistake not there are some who do not understand it. However, I hold that we cannot better grasp and understand it than by comparing the misuse of the Sacrament with the right Christian, evangelical use of it, which Christ instituted and prescribes.

2. In the first place, hitherto we have taught that we should be of good cheer and firmly believe that under the bread is the true body of Christ and under the wine the true blood of Christ. This is the first thing that has been most emphasized, and when we planted this in the people we thought we were very successful preachers. Afterwards however we proceeded farther and asked the people whether they had a desire to receive the Sacrament, and thus freely gave it to them and then never concerned ourselves further.

Thus it rested upon two thoughts, that we thus believe and that we desired the Sacrament; but to what end we should desire it and what more belongs to it, no one cared for that and no one saw that such faith might be, and is, in Satan and all unchristians; for we are easily persuaded to believe this much. For, if I can believe that Christ rose from the dead; likewise that he went through the stone at the mouth of the grave and made no hole in it; and if I can believe that he went through closed doors without breaking or damaging anything, thus that wood and his body were in one place, and yet true flesh and blood were there; then can I also readily believe that the body and blood of Christ are present in the bread and wine.

3. Hence it is an unimportant matter if we let it rest there and believe only that much, although the communicants thought they thereby did a precious work. Such faith and desire are still not enough for the Sacrament, and all, who know no more about and have not higher faith and desire for it, should remain away; for giving the Holy Sacrament to such persons is not much different than when you thrust it down the throat of a pig. It is mockery and a dishonoring of the Sacrament. Therefore remember you must be different, or not approach the Lord’s Supper.

4. Therefore hereafter it shall be ordered that no one is to be admitted to the Sacrament unless he be asked first and it be learned from him what is the state of his heart, whether he knows what it is and why he goes to the communion. We have looked through our fingers at this long enough and tolerated the old misuse of it; but since the Gospel has now been working farther into the world we must give attention to this matter and improve the imperfections. We should here act, as we do with a child or any other person we baptize. When one brings him to baptism, it is not enough for him to believe that that is baptism and a sacrament instituted by Christ. It is also not enough for one to inquire whether he wishes to be baptized, which is the last thing to be asked; but first one asks him: Dost thou renounce the devil, and all his works and ways? Then: Dost thou believe in God the Father, the Son, and the Holy Ghost? When the one baptizing inquires whether he has true faith and knows what he is seeking and why he is there and for what purpose he makes use of the Sacrament. Much more then should one do thus in the Lord’s Supper, so that no one goes to the communion unless we first hear whether he is a vessel that can contain it, so that it is not thrust as it were into the throat of an unclean animal. For those who go to the Lord’s Supper only with such a faith, think no farther than that they may only receive it, they hold it to be a meritorious work and think that is enough. They do it only because it is instituted and it is the custom to do so, just as when you ask one, why he desired to be baptized and he answers: I do not know; it is thus instituted, therefore I will also do like other people. I think it is a good thing to do.

5. Now, one can in no way abuse and dishonor the most worthy Sacrament of the Lord’s Supper more than by regarding it only as a good work. For a good work is that which I can do to another and it must be my work; but the Lord’s Supper is not my work but God’s work, with which I permit myself to be served, and I receive a blessing, therefore, as far as God’s work and my work are different from one another, so far are the thoughts separated from one another which hold the Sacrament to be God’s and at the same time our own work. Hence it is now clear that it is a great abuse of the Sacrament and blasphemy. if you do not esteem it to be the work of God.

6. Therefore the people should be asked when anyone desires to go to the Sacrament: first, what is the Sacrament? Then the answer should be: The words which Christ spoke at his Last Supper are the Sacrament: “Take ye, this is my body, which is given for you; this is my blood that is shed for you, for the remission of sins.” Therefore Christ instituted by these words the bread and wine, under which are his flesh and blood, for a token and a seal that his words are true. Then ask further: To what end are these words a blessing which Christ here speaks and attaches to them a token? Answer:

They are a blessing to the end that I believe in them, not that I make a good work out of them, thus that my faith clings to them with my heart and I doubt not but that it is as the words read. How then do the words read?

Thus: “This is my body, which is given for you.” These words Christ says to all who receive the Lord’s Supper, therefore you must cleave to them by faith, and say, I come and desire the Sacrament because I believe his body was given for me and his blood was shed for me, in order that thereby my faith may be strengthened, for this reason I desire to receive the token of bread and wine. Whoever cannot do this, or does not believe, should by no means go to the communion; for where this faith is not in the heart all is lost.

7. Behold now how far that and this faith are from one another. For if you do even believe that the Sacrament is the body and blood of Christ, how are you made better? To what end does that profit you? The devil believes that too; but what does it help him? By it you do nothing but a good work, and you have no more benefit of it than the box in which the wafer is kept, or the cloth that is spread over it; for you are not a vessel prepared, in which true faith works. But when the faith comes that lays hold of the Word, and .says: These words Christ spoke and I believe they are true, and I am ready to die trusting in them, and I am certain and sure that he is there present, that he has given himself to me and he is mine, also that I appropriate him to myself, as if it were my own possession which God has bestowed upon me. This is far different from the other faith; for that gives you nothing, but this gives you and brings you, as you believe, all the treasures of which the words speak.

8. Therefore until the present time we have shown enough forbearance; but hereafter no one shall be given the Sacrament until it is known how he believes and that he is a vessel that can hold it, and knows how to give information concerning his faith. Moreover it is very necessary to do this, because the Sacrament is instituted in an outward form to the end that people may confess and prove their faith, in order that it may become manifest before the world. For before God it is enough that we believe in the Gospel, but now he wants us to remain upon the earth to serve the people and to confess before the world the faith we have in our hearts by means of certain tokens, that is, by means of baptism and the Lord’s Supper. With the mouth we must confess the Gospel and then receive the Lord’s Supper as a token that the world may know that we are Christians.

And in this way I then become certain, as for my own person, that I have a gracious God, besides I have done enough before the world. If you do not do this, what do you accomplish then at the Lord’s Supper? What will you do if it should cost you your life and you approach a cross? Likewise, when it comes to the point that you should die and the devil tests you? If you will then say: Yes, I believe that I received the Sacrament; I believe that it is the true body and blood of Christ; then the devil will reply: yes, that I also believe. Thus your faith will not help you, and the devil has triumphed and will remove you where there will never be any help for you.

9. But if you say: Behold, thou tyrant, or thou devil and death, I have received the Sacrament, in which my Lord Christ confidently promised through his Word that his body and blood are mine, and this I believe: not only so far as you do, that it is his flesh and blood; but that all is given to me that the words imply. The words will not lie to me, for they are God’s words and God’s token. In this way you must be armed when you die; there neither I nor any other man can help you, even if all priests stood by your side with the Sacrament; like they heretofore did and accomplished no more than made a good work out of it and imagined it should help. Yes, indeed it should have helped them.

10. We read in the books of the Kings, 1 Samuel 4:3 f., when the Israel warred against the Philistines and were defeated and put to flight, the elders of Israel said to the people: The reason God permitted us to suffer defeat was because we have not the ark of the covenant with us. Then they went and brought the ark; when they had now returned they cried in a hostile, triumphant way, so that their enemies almost feared and thought they had now been defeated; but when they met one another, the Israelites were nevertheless again slain. What then was the cause? The ark or chest was in their midst, where God was as surely as he is in the Lord’s, Supper; why would he not help them? Because they also made of it a work of merit. For they clung to it alone and had no faith; therefore God punished them and they were slain worse than before. We also do likewise, we cling only to our work, that we have received the Sacrament, and go ahead without any faith. Thus will also Satan, when the test comes, smite us worse than any time before.

11. I know very well that this misuse of the Sacrament is, alas, a deeply spread evil; therefore we must indeed bestir ourselves to root out the error and give the alarm to those who think it is enough for one to believe that the body and blood of Christ are present in the Lord’s Supper. True it is, the food is indeed there; but you do not eat and enjoy it. Christ does not say in his words: Behold, there it is, there it lies; but he says: “Take ye,” it shall be yours. It is therefore not the nature of the Sacrament that we should have Christ lying there; but that we should make use of him and his.

12. Then there is no right use of the Lord’s Supper unless thou believest that this body was offered for thee and this blood was poured out for thee; then thou hast, what thou believest. When thy conscience troubles thee and says: There and there thou hast sinned and thou art anxious to be free from thy trouble, then go to the Sacrament, and say: Have I sinned, then this body has not sinned, it is without guilt; this body is offered for me, and this blood is shed for me for the remission of sins, this I do believe, and as a token of it I will receive the Sacrament. When thou dost this, then thy sins are taken away and can cause thee no more distress. For who then can do thee any harm? Everything must here close its mouth and remain speechless, in spite of Satan and all misfortune; for I am one bread (ein Kuchen)with Christ, and no suffering can befall me, of that I am certain; and there I have then triumphed.

13. It is now necessary for every Christian to know this, so that he can also tell, when asked, that he knows why he takes the Sacrament. Therefore I say again, although heretofore indeed according to the old custom everyone who came was allowed to go to the Sacrament; yet from now on it shall not continue so, but be so ordered that whoever wishes to receive the Sacrament must be asked what the Lord’s Supper is and what he seeks there; and that he answers as I just mentioned: First, that the words of Christ and the token of Christ’s body and blood are the Lord’s Supper.

Secondly, that he seeks these to strengthen his faith and to console his conscience, so that we get out of ourselves and come to Christ. In this you must prepare yourself so that you may know how to make the right use of the Sacrament; can you not do this, then the Lord’s Supper should not be administered to you.

14. Besides, be on your guard not to make a false faith, even if you do believe that Christ is there given and is thine; and if your faith is only a human thought, that you have originated, then remain away from this Sacrament. For it must be a faith that God makes, you must know and feel that God works this in you, that this Word and token are given to you, and that you are so bold as to think you would be willing to die for it. And if you still waver and doubt, then kneel down and pray God to impart to you grace that you may forsake self and come to the true faith. Then you would see how few Christians there are and how few of them would go to the Sacrament.

15. However we should plan and accomplish it, as I have earnestly wished, that we might gather into one place those who truly believe, and acknowledge our faith before others. I earnestly desired to have this done long ago, but circumstances did not permit; for this truth has not been preached and urged enough. That is the way Christ did; he delivered his sermons to the multitude for everybody as the apostles later did, so, that every person heard them, believers and unbelievers; whoever caught it, caught it. We must do the same. But we are not to cast the Sacrament among the people in a crowd, as the pope has done. When I preach the Gospel I do not know to whom it applies; but here I should take it for granted that it applies to those who come to the Sacrament. Here I must not act in doubt, but be sure that the one to whom I give the Sacrament has laid hold of the Gospel and has true faith, just like when I baptize any one; neither the one who receives the Sacrament should doubt, nor the one that is baptized. Thus you have now the right way and the Christian use of receiving the Lord’s Supper. In addition we will speak of the fruits that follow when one makes the right use of the Sacrament. We will now consider this thought.

THE FRUITS OF THE HOLY SUPPER.

16. We have two blessings or fruits from the holy Sacrament. The one is that it makes us brethren and fellow-heirs with our Lord Jesus Christ that thus he and we become one bread, (ein Kuchen, one cake). The second is, that we become like, and one with, all other believers, wherever they are upon the earth, and all are thus one bread, one cake. St. Paul pathetically touches upon these two fruits in his first Epistle to the Corinthians: “Seeing that we, who are many, are one bread, one body; for we all partake of the one bread,” 1 Corinthians 10:17. Likewise in the same connection Paul says in verse 16: “The cup of blessing which we bless, is it not a communion of the blood of Christ? The bread which we break, is it not a communion of the body of Christ?” These words should be very familiar and constantly repeated in Christendom and thoroughly understood, since so much is embodied in them. When we eat the bread, he says, then we all have the same food, you have just what I have, and there is no difference, whether you be a man or a woman; and in that we all receive it in common in the Sacrament. We receive all that Christ has and is. When I believe that his body and blood are mine, then I have the whole Christ, my Lord, and all he can do is to make my heart happy and bold, because I do not trust in my own goodness, but in the innocent blood and in the pure body, which I receive at the Communion.

17. Now, what has our Lord Jesus Christ and what is he able to do? His body and blood are without sin, full of grace, yea, the bodily dwelling place of the divine majesty. In brief, all that the Lord God has is Christ’s, and all these possessions become here mine.

But in order to have a token and the assurance that such precious and indescribable treasures are mine, I appropriate to myself the body and blood of Christ. Therefore no sin will ever be blotted out by a work of mine, as the poor, raging multitude under the papacy has falsely taught; but through my fully and truly believing that the body and blood of Christ are given to me. Therefore I am fully assured and conscious that Christ, my Lord, bestows upon me all the treasures he has, and all his strength and authority. Thus his wisdom, truth and godliness take away and blot out all my sins; his eternal life swallows up death for me; through his strength and influence I conquer Satan. Then will the Christian be an heir of eternal life and lord over all things, so that nothing can do him any harm.

18. Such vast possessions you cannot acquire even if you held a thousand masses every day. Christ is a person who gives himself for you, so that it is impossible for sin, death, hell and Satan to stand before him, not to mention that they should gain a victory over the Divine Majesty. Now where his flesh and blood are, there he will always without a doubt have his eyes open and never permit them to be trodden under foot; you have all power that God himself has; that is, we become one bread, one cake, with Christ, our Lord, so that we enter into the fellowship of his treasures and he into the fellowship of our misfortune. For here his innocence and my sins, my weakness and his strength are thrust together, and all thus become one. What is mine is his, and what is his that I also have. This is high, inexpressible grace, because of which the heart must be happy and of good courage. If you are now one cake, as it were, with Christ, what more do you wish? You have all in superabundance whatever your heart desires; and you are now sitting in paradise.

19. This is what we should have heretofore urged had we really treated of the Lord’s Supper. But it has been so completely lost that not a word has been heard about it. When we wished to prove what kind of fruit and benefits the Lord’s Supper brought, we taught whoever hears a mass on any day no harm would befall him that day (and like monkeyism, “Affenspiel,” Ed. 1531): and they thus applied it to all outward fortune and misfortune. Besides this they have done more, and so cancelled and covered up the words that no one should hear or speak them in Christendom except the priests only, because they were the holiest words in the mass. Who but the worst devil in hell has spoken and originated it, that we should keep that covered up and concealed which we are to tell forth and advocate above everything else in Christendom, and which should be the best known of all things? If that is governing Christendom, then may God have mercy. This is now the first fruit of the Lord’s Supper.

20. The other fruit or blessing of the Lord’s Supper is, that we become also one bread and one drink among one another, as Paul says. These are marvelous words and out of the ordinary way of speaking, so that we do not under-stand them; and the only reason of this is that we make a meritorious work out of the Sacrament. How is it then that we are all one bread and eat one another. It is done in this way. When I eat the Sacrament, then it eats me again: outwardly I eat the Sacrament; but inwardly and spiritually I receive all the treasures of Christ and even himself, just as when I eat my temporal bread it strengthens me inwardly as to my physical existence. So when I receive the Sacrament, then Christ receives me and consumes me also, and devours me and my sins, and I enjoy his righteousness. Thus his godliness and riches swallow up my sins and misery, so that afterwards I am nothing but righteousness (and nothing but riches, “reichthum,” Ed. 1531).

21. Just so is it also among us, we all become one bread, one cake, and eat one another. You know when we make bread all the grains of wheat are crushed and ground, so that each grain becomes the flour of the others, they are then mixed together so that we see in a sack of flour all the grains joined together, and that each has become the flour of the other, and no grain of wheat retains its own form, but each gives the other its flour, and each loses its body, in order that the body of the many grains may become the body of one bread. The same way is it when we make wine, each grape mixes its juice with the juice of the other grapes, and each loses its form, so that there comes from it one drink. So should it also be with us. When I become a public servant and serve you so that you enjoy my service whenever you need me, then I am thus your food; even as you enjoy your daily bread when you are hungry so that it helps and gives strength to your weak body and your hungry stomach. Therefore when I help and serve you in every time of need, then I am thus your bread. Again, art thou also a Christian, then thou dost in return act so that thou dost serve me with all thou hast, that all may be benefited and that I may enjoy’ the same as my meat or drink. For example, am I a sinner and thou art pious through God’s grace, then thou approachest me and sharest thy piety with me, thou prayest for me, intercedest in my behalf before God, and dost interest thyself in me as if thou wast in my place. Thus thou dost swallow by thy godliness my sins, as Christ devoured our sins. Thus thou eatest me; then I in return eat you.

22. Here you see what an exceedingly great thing this Sacrament is when a person uses it aright, that man would be terrified to death because of its greatness, if he fully experienced it; for reason can never grasp it. Is it not great that the High Majesty intercedes for me and even gives himself as my own? Afterwards, that all the saints step before me and stand there, are interested in and care for me, and serve and help me? Thus God places us in fellowship with Christ and his elect; there we have great comfort upon which we can depend. Am I a sinner, Christ stands there and says: The sinner belongs to me, I will lay hold of him with my holy fingers, who will murmur against it? Thus my sins drop out of sight and I enjoy his righteousness. And we Christians do the same thing among one another, one becomes interested in the other, so that one bears the other’s sins and infirmities and serves him with his piety. This we do not understand; and even if we did hear and understand it, we could not believe it; therefore we continually rush ahead and never experience any fruit or change for the better.

23. These are the fruits of the wafer of the Sacrament and this is its true Christian use, and in brief it consists in this (we must soon conclude)that we believe the words to be true that belong to the Sacrament, and then go forth (receive the Sacrament, Ed. 1531) and confess that we are Christians.

Later we can feel and see whether those who received the Lord’s Supper also prove thus that the fruits follow and whether they show love for others; where they will not do as they thus profess we can excommunicate them from the congregation. Thus may it come into use again, so that it may be known who are faithful Christians and who are not.

II. CONFESSION AND ABSOLUTION.

24. This we have said for the present on the reception of the Lord’s Supper; we will now speak a little on Confession and soon conclude. In confession certain words are also spoken, by which the minister absolves you as the representative of God; these same words we ought not to despise here. We will force no one to enumerate all his sins; still no one should go to the Lord’s Supper who does not esteem the confession. But we have often preached on this; yet we wish now to say and admonish you:

When you desire to confess, then be on your guard that you look to, and think about, your future more than your past life; and do not, as persons formerly did, go to confession because you were commanded to go once a year, by which the conscience was sorely oppressed, and especially, in that you were forced to relate all the details and the circumstances, when, how and where. The people only thought of going through the form of confession and never cared how they might live better lives in the future.

Therefore, we should turn this around, so that you be wholly concerned about your future; for all the sins you committed before are now forgiven.

Therefore you are to see to it, how you may begin a different life, and that you grieve over, and are tired of, your former life.

25. Then be on your guard that you be thus disposed. If you are not, then it will not help you, even if you confessed all your life. For when you go and confess it should serve to the end that you be absolved and think about beginning to live another life; so that you may now say that your sins are forgiven, and God is gracious to you. The pope commanded and by law forced people to go to confession every year at the time of the Easter festival when they went to the Sacrament, and all there confessed the sins they did during the entire year, and every year the same was to be repeated; when it should have been left free, only for the benefit of those who are prepared to begin a new life; then each may confess whenever he will. The papists thought it was in our power and free will to be penitent over our sins and begin a different life; therefore they urged it with laws. But here they bring the people to the point that they must lie and say they are sorry for their sins when it is not true. Therefore see to it that you thoroughly grasp this part.

26. The other part that belongs in this connection is, that you hear with true faith the absolution, and doubt not that the words he speaks, to whom you confess, are spoken by God himself. For God thus humbled himself and condescended to lay his holy, divine Word in the mouth of man, so that the one confessing should in no way doubt that God himself said it.

Therefore we shold receive it as if God himself did it. He did it for your good; for perhaps you might not stand it, if he spake to you directly. How you would run, yes, to the end of the world, if you heard that God himself was announced to speak there. This you have at home at your door. Why do you not then see it? And it is as sure here as there, yea, even surer. For here I have his promise, there I have it not. Therefore prepare yourself to the end that you may believe and think how to lead a different life; otherwise it is better for you to remain away from the Confession and the Lord’s Supper. We will let it rest at this for the present and call upon God for grace.

What are the Blue Island Theses? | Comfort for Christians

What are the Blue Island Theses? | Comfort for Christians:





"What are the Blue Island Theses?
29 Mar 2018 in Bible Questions on Election, Predestination

Christ’s merit is considered in election not merely as obtained for us, but also as apprehended by us – God has elected in view of faith.

Have you ever heard of The Blue Island Theses?

On November 16, 1881, 12 pastors and teachers, 4 representatives of congregations, and 9 guests met at Blue Island, Illinois to discuss the doctrine of predestination. The impetus was new teaching in the Missouri Synod. “Besides this a number of letters from pastors and laymen were sent in, heartily favoring the purpose of the meeting.” These letters represented congregations which had left Missouri as a result of what came to be called, The Predestination Controversy.

The following theses came out of the meetings and were approved by the representatives:

The Blue Island Theses. Permalink
God has irrevocably elected unto salvation before the foundation of the world all those who are saved in time.

Election is revealed in the Scriptures, and is therefore no more “a mystery” than any other article of faith.

Election is revealed in the Gospel and not in the law.

The Gospel directs us to Christ – God has elected in Christ.

Christ’s merit is considered in election not merely as obtained for us, but also as apprehended by us – God has elected in view of faith.

A discussion of the assembly was written up by the attendees and published in English by Lenski and Tressel. The editors close the introduction with these words:

“Our present intention is not the defense of our good name over against the calumniations of Missouri. We cannot deny indeed, that it pains us to have so many of our former brethren and fathers in Christ look upon us now as heretics, synergists. Pelagians, arch-Pelagians, and even as pagans and Turks. Yet we have the testimony of a good conscience. And we see also to what fallacies they must resort to give any support to their accusations, and that they dare not present to their readers passages of any length from our writings from which a judgment might be formed. From conversations with many Missouri pastors since the inception of the controversy we know that it was almost impossible for them to swallow the new doctrinal propositions, and they dare not even to this day present them openly and honestly to their congregations. These are indeed miserable conditions, and we can only thank God for having preserved us and strengthened our hearts to fight against the error. The aspersions cast upon us we can bear readily, knowing that a day of just judgment is drawing nigh.

“Our purpose is simply to raise our united voices in warning: Beware, O Lutheran Church of America, beware! Missouri, so highly favored and blessed – Missouri with Dr. Walther at its head – has fallen into great error, into an error which affects the very foundation of our salvation – God’s eternal love for sinners. Missouri indeed comes with an indignant denial. And, in fact, it does not explicitly deny that God has loved all men, that the Son of God has redeemed all, and that God in a certain sense would have all men to be saved. Missouri confesses all this, and often clothes it in beautiful words, finer than we are able to produce. And yet by the side of this its teaching Missouri adheres to a doctrine of predestination which in very fact annuls the universal love of God. Missouri itself confesses that apparently the doctrine of predestination contradicts the doctrine of God’s universal will of grace; it tells us that the connection between these two doctrines is a mystery; and under cover of this “mystery” it seeks to establish this doctrine in the Church. Beware, O Lutheran Church! This “apparent” contradiction is a real contradiction, a contradiction of the fundamental doctrine of the Scriptures, namely that God had such compassion upon all men as to render the salvation of all in reality possible. When our opponents speak of the universal will of grace, they still for the most part speak correctly; but when they speak of predestination, their words are false. Paul tells us that a little leaven leaveneth the whole lump. But our opponents have mixed the truth of the Scriptures not with “a little”, but with a good-sized lump of error. “

To be republished soon by the Lutheran Library."



'via Blog this'

Rusty Cranford denied bail because of alleged plot to murder co-conspirator | Arkansas Blog

Rusty Cranford

Rusty Cranford denied bail because of alleged plot to murder co-conspirator | Arkansas Blog:

"Cranford has also been implicated, but not charged, in a separate case in which one former legislator, Rep. Micah Neal, has pleaded guilty and another, Sen. Jon Woods, is awaiting trial on charges of conspiring to get kickbacks from state money directed to  Ecclesia College, a Bible college in Springdale, as well as Preferred Family Healthcare. Still others may yet be charged.

There has been some speculation that Cranford might take a plea deal for testifying in Woods' case and potentially others involving Arkansas legislators. That is presumably out the window if he's actually charged in the alleged murder-for-hire scheme. "



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Good Friday, 2018. 7 PM, Central Daylight Time. Psalm 22

Good Friday Vespers, 2018 

7 PM Central Daylight Time

The hymn tunes are linked to the hymn name. 

The words are linked to the the hymn number.

Pastor Gregory L. Jackson

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

Bethany Lutheran Worship, 7 PM Central Daylight Time 

The Hymn # 172:1-5       O Sacred Head             
The Order of Vespers                                             p. 41

The Psalmody                   Psalm 22                    p. 128
The Lections                         

The Sermon Hymn #143            O Dearest Jesus     

The Sermon –     The Suffering of Christ

The Prayers

The Lord’s Prayer

The Collect for Grace                                           p. 45

The Hymn #151               Christ the Life    

Psalm 22  KJV

1 My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?

2 O my God, I cry in the day time, but thou hearest not; and in the night season, and am not silent.

3 But thou art holy, O thou that inhabitest the praises of Israel.

4 Our fathers trusted in thee: they trusted, and thou didst deliver them.

5 They cried unto thee, and were delivered: they trusted in thee, and were not confounded.

6 But I am a worm, and no man; a reproach of men, and despised of the people.

7 All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,

8 He trusted on the Lord that he would deliver him: let him deliver him, seeing he delighted in him.

9 But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breasts.

10 I was cast upon thee from the womb: thou art my God from my mother's belly.

11 Be not far from me; for trouble is near; for there is none to help.

12 Many bulls have compassed me: strong bulls of Bashan have beset me round.

13 They gaped upon me with their mouths, as a ravening and a roaring lion.

14 I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.

15 My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.

16 For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.

17 I may tell all my bones: they look and stare upon me.

18 They part my garments among them, and cast lots upon my vesture.

19 But be not thou far from me, O Lord: O my strength, haste thee to help me.

20 Deliver my soul from the sword; my darling from the power of the dog.

21 Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.

22 I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.

23 Ye that fear the Lord, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel.

24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.

25 My praise shall be of thee in the great congregation: I will pay my vows before them that fear him.

26 The meek shall eat and be satisfied: they shall praise the Lord that seek him: your heart shall live for ever.

27 All the ends of the world shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before thee.

28 For the kingdom is the Lord's: and he is the governor among the nations.

29 All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.

30 A seed shall serve him; it shall be accounted to the Lord for a generation.

31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.       

Isaiah 52 KJV

Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.  14 As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:  15 So shall he sprinkle many nations; the kings shall shut their mouths at him: forthat which had not been told them shall they see; and that which they had not heard shall they consider.

53:1 Who hath believed our report? and to whom is the arm of the LORD revealed?  2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.  3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.  4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.  5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.  6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.  7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.

8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.  9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.  10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. 

11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.  12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

John 19 KJV

Then Pilate therefore took Jesus, and scourged him. 2 And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, 3 And said, Hail, King of the Jews! and they smote him with their hands. 4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.

5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! 6 When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. 7 The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. 8 When Pilate therefore heard that saying, he was the more afraid; 9 And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.

10 Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? 11 Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. 12 And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar. 13 When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.

14 And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! 15 But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. 16 Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. 17 And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: 18 Where they crucified him, and two other with him, on either side one, and Jesus in the midst. 19 And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. 20 This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. 21 Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. 22 Pilate answered, What I have written I have written.

23 Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout. 24 They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did. 25 Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene. 26 When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! 27 Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.

28 After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. 29 Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and putit upon hyssop, and put it to his mouth. 30 When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost. 31 The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.

32 Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. 33 But when they came to Jesus, and saw that he was dead already, they brake not his legs: 34 But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. 35 And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe. 36 For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken. 37 And again another scripture saith, They shall look on him whom they pierced.

38 And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus. 39 And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. 40 Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. 41 Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. 42 There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand.

For Holy Communion Preparation on Easter Sunday

O Lord Jesus Christ, we thank Thee, that of Thine infinite mercy Thou hast instituted this Thy sacrament, in which we eat Thy body and drink Thy blood: Grant us, we beseech Thee, by Thy Holy Spirit, that we may not receive this gift unworthily, but that we may confess our sins, remember Thine agony and death, believe the forgiveness of sin, and day by day grow in faith and love, until we obtain eternal salvation through Thee, who livest and reignest with the Father and the Holy Ghost, one true God, world without end. Amen.

The Suffering of Christ

Psalm 22 1 My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?

Two passages in the Old Testament are directly predict the Passion of Christ and its mean. One is the Suffering Servant passage that begins at the end of Isaiah 52. The other is Psalm 22.

There is a saying Luther's which is sent around and often used. 

"If now I seek the forgiveness of sins, I do not run to the cross, for I will not find it given there.  But I will find in the Sacrament or Gospel the Word which distributes, presents, offers, and gives to me the forgiveness which was won on the cross" (Martin Luther).

This makes perfect sense if we first consider the piety of the Middle Ages, where people were directed to objects, often Virgin Mary statues or relics of saints. No Roman Catholic church is started without a relic of a saint. So people were also directed to view the cross or statue and hope for a vision. So Luther says, after many years of this distorted devoted, that forgiveness is found in the invisible Word of teaching and preaching, the visible Word of the Sacraments.

The forgiveness won on the cross is atoning death of Jesus. Although the deluded think this means they were born forgiven, Luther always meant the Atonement is accomplished and preached to us for faith in Jesus as the righteousness of God. Of course the forgiveness is already there, but that is conveyed to us through God's appointed Means of Grace.

No Means? Then Emotions?

What happens when the Means or Instrument of Grace are not taught from the Scriptures. People think to be forgiven they must suffer enough, be sorry enough, torture themselves long enough. When is that point reached? They depend upon feelings of elation and joy. But feelings come and go easily, as we discover when we despair over the smallest problem and then feel peace when it is taken care of. Likewise, if we wait for a feeling, it can be a long time before that happens, and it is not reliable.

The Instruments of Grace Bring Grace

The opposite is true. When we know the objective truth that Jesus is the Son of God and has suffered for the sins of the world, then we know its truth, trust in that truth, and realize the peace that comes from the forgiveness of sin.

We know this is true because we experience it when hearing the Scriptures and someone who clearly teaches the Word - like Luther. The greater our clarity about the Word, the more we appreciate its message. People tell me this when we study the Gospel of John together, when we work on Luther's sermons together.

Why did Jesus quote this Psalm from the cross? This Psalm and Isaiah's passage are two anchors that show us the direct relationship between the Old and New Testaments. They verify and confirm each other because neither testament makes sense without the other. 

As Christians we can read those passages and ask, "What did they mean to people at that time?" They must have been mysterious to everyone, because they are quoted in the Easter appearances of Jesus and in Acts. What does this mean, the Ethiopian eunuch asked, and it was shown that Jesus fulfilled the prophetic passage.

By the way, the liberals hate to admit that the Old Testament predicted what would happen far into the future. So they say, "They were forth-tellers, not fore-telling." Haha. That is funny  - picking a similar word to deny the astounding Old Testament predictions. 

2 O my God, I cry in the day time, but thou hearest not; and in the night season, and am not silent.

3 But thou art holy, O thou that inhabitest the praises of Israel.

4 Our fathers trusted in thee: they trusted, and thou didst deliver them.

5 They cried unto thee, and were delivered: they trusted in thee, and were not confounded.

The Psalm include the most honest cries of pain that people experience, and Jesus was left alone to experience the same abandonment. But this also expresses hope and trust in God in spite of the agony of the moment.

6 But I am a worm, and no man; a reproach of men, and despised of the people.

7 All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,

8 He trusted on the Lord that he would deliver him: let him deliver him, seeing he delighted in him.

Is this not a true portrait of the Crucified Messiah? They knew Him as the Son of God, because He confessed that truth, and He raised Lazarus from the dead. There were two others at least, but we know how people can be in denying the truth. "I don't know about that." And "I wasn't there." And "You cannot trust rumors." 

But Lazarus was a bigshot buried in an expensive tomb for days. Many important people attended his funeral not far from Jerusalem and they saw him raised from the dead by Jesus. Moreover, Lazarus came to Jerusalem with Jesus, and the Jewish leaders plotted to kill him, the evidence of Jesus' divine power.

He was accused of being the Son of God, not a crime for Rome, where they celebrated all gods, but that was their deepest fear. Once Jesus was captured and brutalized, they became bold and their fears turned to mockery.

9 But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breasts.

10 I was cast upon thee from the womb: thou art my God from my mother's belly.

11 Be not far from me; for trouble is near; for there is none to help.

This is not only a statement of faith, but one of infant faith. Even a newborn has faith. The Fourth Gospel constantly emphasizes the close relationship between the Father and Son, so this expresses trust and hope in the midst of the most terrible conflict, inside and out. And that is the strength and power of the Word, because the stormy distress of mankind was fully experienced by the Son of God and so He has empathy with us.

12 Many bulls have compassed me: strong bulls of Bashan have beset me round.

13 They gaped upon me with their mouths, as a ravening and a roaring lion.

14 I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.

15 My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.

16 For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.

17 I may tell all my bones: they look and stare upon me.

This is a clear portrait of the crucifixion. The angry and humiliating crowds surrounded Him, mocking Him. It was not enough that they already falsely accused Him, picked another to set free, and forced Him to carry His own cross. For Jesus, bearing the cross was literal, and He took it up. So He said, "If you would be my disciples, you must take up your cross daily." If the Word caused Him the actual cross, then we should assume the Word will bring us the cross too.

The description of the crucifixion is true to life, many centuries before the Roman Empire existed and crucified people for their crimes - dehydration, weakness, pain, inability to breathe, and horrible pain when trying. They pierced His hands and feet.

18 They part my garments among them, and cast lots upon my vesture.

Jesus' cloak was valuable, the soldiers gambled to see which one received the prize.

23 Ye that fear the Lord, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel.

24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.

25 My praise shall be of thee in the great congregation: I will pay my vows before them that fear him.

26 The meek shall eat and be satisfied: they shall praise the Lord that seek him: your heart shall live for ever.

In the midst of this Psalm of pain and loss, is this paragraph about praise.  In the worst of times, we feel forgotten and abandoned, but God still deserves praise. We cannot fathom His wisdom at the moment, so faith means trusting where there seems to be no reason for that trust and thanks. The meek will still be taken care of. I have read of famines when the strong, who already had food, tore the food away from the starving. The meek wait for God to deliver them.

27 All the ends of the world shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before thee.

28 For the kingdom is the Lord's: and he is the governor among the nations.

29 All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.

30 A seed shall serve him; it shall be accounted to the Lord for a generation.

31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.

This Psalm turns from horrible pain and abandonment to a glorious ending. Why is that? Because the Gospel will accomplish what was promised Abraham. From that Promise to the Psalms - many centuries lapsed. From Psalm 22 to the birth of Christ, even more centuries. Only God could see this and foretell/forthtell it. 

They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.

This is a prediction of the cross and resurrection. Jesus as the righteous Son of God, took on our sins and died for us, capturing Satan and defeating death. So when we declare the Atoning death of Christ, all those who believe in Him alone for their salvation receive His righteousness, each and every day. This is the work of the Holy Spirit in the Gospel.