Video Ministry Expansion - Activated

I have formed a committee to advance our video productions. 

• Travis Cartee is in charge because he already has experience in it. 
• Alec Satin wanted more done in this area. Now he has that chance. He suggested sermons on YouTube and teaching sessions too (like NT Greek).
• One person - not a member - kept prodding me. He is on the list to make suggestions when he has something to offer.
• I am happy to participate with those who know far more about this topic.
• Brett Meyer is on the list to keep him up to date. I know he is very busy with Constitutional research. His video camera got the Internet services started, so we are happy for his advice, too.

As Tolkien observed, the first step is the most important. 

Next, literature discussion. I will work on that this week, God willing.

Don't let the Emmaus Pietists erase the Means of Grace.

Easter Monday Reading

 Emmaus

Luke 24:12 Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.13 And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs.14 And they talked together of all these things which had happened. 15 And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them.16 But their eyes were holden that they should not know him. 

17 And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? 18 And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days? 19 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:  20 And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. 21 But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done. 22 Yea, and certain women also of our company made us astonished, which were early at the sepulchre; 23 And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive. 24 And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not. 

25 Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: 26 Ought not Christ to have suffered these things, and to enter into his glory? 27 And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. 

28 And they drew nigh unto the village, whither they went: and he made as though he would have gone further. 29 But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. 30 And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. 31 And their eyes were opened, and they knew him; and he vanished out of their sight. 32 And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? 

33 And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, 34 Saying, The Lord is risen indeed, and hath appeared to Simon.

*** 

 The Three Blind Mice at Emmaus

 Matthew 15:14 14 Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.

GJ - The three Objective Justification sects meet yearly at Emmaus to increase the damage they have caused to the Gospel. In a few more years, they will be ready to join ELCA, bawling on her shoulders, hoping the terms for reconciliation will be merciful.

This reading from Luke should never be neglected, because the risen Lord - the Exegete, according to the Apostle John - explained the Scriptures concerning Himself, starting with the Books of Moses.

Genesis 1:1 begins with the Father commanding and the Logos executing the will of the Father, as witnessed by the Holy Spirit. This is explained and expanded in John 1, which also starts "In the beginning..."

This is a unique perspective on time, which belongs only to God. The timeline for the Son of God was established down to the smallest details in the Old Testament. The Old and New Testaments are woven together completely. They are one unified Truth - The Book of the Holy Spirit. 

The battle is over in the Lutheran Synods, from ELCA down to the twitching fragments of Waltherdom. They have outgrown Luther and the Bible. Now they are openly marketing Calvinism, Rationalism, and their need for funds for more of the same.

 She won!

  She won!

  They won!

Review of Understanding Luther's Galatians by Eric Rachut, MD

The print version of Understanding Luther's Galatians can be purchased here.

Free PDF -> Understanding Luther's Galatians

ERIC RACHUT M.D.

5.0 out of 5 stars Luther's Commentary of the Heart and Soul of Christianity

Reviewed in the United States on March 30, 2021

Verified Purchase

Martin Luther's favorite book, it is said, was Paul's Epistle to the Galatians, because it laid out so clearly the essential doctrine of Christianity, Justification by Faith - Alone! His commentary was transcribed from lectures - in 1531 and in Latin - to his students, quickly translated into the vernacular (German) and, by Theodore Graebner, into mid-twentieth century American English, with KJV scripture. The original Latin text, a compressed language, was translated to a full-length vernacular edition; this is the shorter version (260 pages). 

I was amazed again and again that there is no redundancy here, in a lengthy review of six short chapters of the Greek epistle. Luther examines the letter as if he were holding a jewel up to the light and using every viewpoint. He tells us that the false teachers, who opposed Paul's doctrine with the Galatians, were undoubtedly well-spoken, well-educated men, something approaching an angel of light, but false teachers they were and for that, accursed. Particularly in his expatiation on this topic in the third chapter, Luther achieves deep spirituality and a pastoral comforting of tortured consciences, and opens this up for the reader - you share his, and Paul's, vehemence. The remainder of the epistle sees Paul's re-establishment of Christian cordiality with the Galatians, still using every means possible to encourage their loyalty to this essential doctrine. 

Interspersed among the commentary by Luther are short observations by Dr Jackson on the modern heresies and misjudgments which are new challenges - particularly "objective justification" and Church Growth. No mincing of words in either author of the commentaries! You may have read the Small Catechism and the Augsburg Confession. This should be next on your reading list.

 Free PDF -> Understanding Luther's Galatians

Easter Sunday, 2021.

The video for Easter Sunday is at this link.

Easter Sunday, 2021

Pastor Gregory L. Jackson

Bethany Lutheran Church, 10AM Central Daylight Time

https://video.ibm.com/channel/bethany-lutheran-worship

The Hymn #195   Luther            Christ Jesus Lay in Death's Strong Bonds                                 

The Confession of Sins
The Absolution
The Introit p. 16
The Gloria Patri
The Kyrie p. 17
The Gloria in Excelsis
The Salutation and Collect p. 19
The Epistle and Gradual       

The Gospel              

Glory be to Thee, O Lord!
Praise be to Thee, O Christ!
The Nicene Creed p. 22
The Sermon Hymn #192 Gerhardt                Awake My Soul with Gladness       

The Empty Tomb

The Communion Hymn #199          Jesus Christ Is Risen Today

The Preface p. 24
The Sanctus p. 26
The Lord's Prayer p. 27
The Words of Institution
The Agnus Dei p. 28
The Nunc Dimittis p. 29
The Benediction p. 31
The Hymn #657            Beautiful Savior

Prayers and Announcements

• The Easter lilies are in memory of our members, friends, and family who have passed into everlasting life, donated by Alicia Meyer in memory of Gary Meyer.
• Treatment and recovery - Christina Jackson, Pastor Jim Shrader. Alec's brother.
• Lorrie Howell is improving with physical therapy and Mary Howell is much stronger. 
• Pray for our country as the major trials continue. And help all those suffering from economic difficulties.
• The old Lutheran Hymnal website is alive and kicking again. That is an alternative source and includes other Lutheran hymnals.

KJV 1 Corinthians 5:6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? 7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.

KJV Mark 16:1 And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. 2 And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun. 3 And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? 4 And when they looked, they saw that the stone was rolled away: for it was very great. 5 And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. 6 And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. 7 But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you. 8 And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.

The Empty Tomb

KJV Mark 16:1 And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.

The Bible is full of surprises and miracles. Jesus predicted His resurrection to the disciples three times, so the empty tomb should not have been a surprise. When we plant bulbs in the fall, and the catalogues tell us what will happen, we are not surprised to see the flowers rise up and bloom. But this was a time of great emotional trauma for the disciples and all who followed Jesus Christ. They were numb, timid, unsettled, and eager to lock the Roman soldiers out of their lives. Times like this purge our memories.

The women acted upon what they had seen or heard, preparing spices to honor the body of the Savior. 

Lenski, Mark, p. 736:

In each of the four Gospels this last section regarding the resurrection constitutes the glory part. Yet this tale is told in the same sober way as is the account of the crucifixion and the death. The great facts that occurred are reported to us in the briefest and the most dispassionate way. Our faith is to rest ’ on these facts, that is all. One of the decisive tests of the Christian faith is belief in these facts which declare that Jesus rose from the dead. All who alter these facts and in some way or other deny his resurrection can no longer claim the Christian name, for Christianity stands and falls with the resurrection of the Savior. 

2 And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.

The women had good reason to be at the tomb early. The burial clothing had used up dry spices when He was buried. Joseph of Arimathea and Nicodemus provided the linen strips and powered spices for the burial, so they must have worked together to share the labor (Lenski, 15:46). The women brought liquid spices to anoint Him, something anticipated by Mary of Bethany. 

John 12: 3 Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. 4 Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him, 5 Why was not this ointment sold for three hundred pence, and given to the poor? 6 This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. 7 Then said Jesus, Let her alone: against the day of my burying hath she kept this. 8 For the poor always ye have with you; but me ye have not always.

His public ministry was very brief, and now they were catching up to Mary's anointing by anointing His body with sweet spice oil. They were in a rush because of decomposition in the hot climate, so much that they never considered how they would gain access to the tomb. They set out in the dark and approach the tomb just as the sun was rising.

3 And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?

The stone was not a boulder, which would have been difficult for a group of men to men. It was a lid, shaped to roll in the groove, but only with a lot of strength applied. The group realized at they reached the tomb that they did not have the manpower to open the entrance. So downhearted were they that no one considered the predictions of Jesus, that He would be arrested, tortured, and killed but rise from the dead. The quotations in Mark 8, 9, and 10 show that the disciples were not listening but trying to figure out their roles in the future. 

When disaster strikes, our first question is, "How will this be solved?" One of my students wrote this week to say, "A lightning storm shut down our electricity and the Internet. I'm sorry, the assignment will be late." 

I wrote back, "You have power over lightning? That is scary!"

She responded, "I laughed out loud when I read that."

These women were discussing their problem as if they could find some men to roll that stone lid in its groove, to open the grave. "Who will do that?"

4 And when they looked, they saw that the stone was rolled away: for it was very great.

As Lenski noted, the stone was very large for the entrance of a rich man's burial. The stone was no longer in its groove, rolled to the side, but flat on the ground, opened with enormous force, the burial clothes inside. The resurrection of Jesus Christ was advertised for a long period of time because closing the tomb would have taken some engineering know-how to put it back in place. Lenski estimated that three men, with help from the women, would not have moved the stone lid aside. The tomb discovered near the possible site of Golgotha fits the description of the Gospel narratives. (Lenski 15:46).

It should be noted and remembered that the details of the resurrection in the Four Gospels are in harmony with each other. Any single book written, past or present, has errors and contradictions in it, even when worked over by a team of editors. Simon Greenleaf, an expert in evidence, tried to prove the errors of the four Gospels' Easter account. He only found agreement and became a Christian. The Word alone has the power to convict us of the truth.

5 And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.

These verses are poetic, and strike me as catechism or confession of faith statements. Like the angelic birth announcement in Luke, they have the meter of poetry or hymns or a confession of faith - short, with pauses, condensed thought rather than prose wordiness.

And entering into the sepulchre, και εισελθουσαι εις το μνημειον 

they saw a young man sitting on the right side, ειδον νεανισκον καθημενον εν τοις δεξιοις,

clothed in a long white garment; περιβεβλημενον στολην λευκην

and they were affrighted. και εξεθαμβηθησαν

6 And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. 

I can picture the pastor or the parent asking, "What did the angel say to the women?"

In one verse - so much information! 

1. Do not be afraid!
2. You are looking for Jesus of Nazareth.
3. He is risen, He is not here.
4. Look at the place where they laid Him.

Fear is the opposite of faith, and it can take many disguises - depression, anxiety, procrastination, avoidance, inability to see the truth. We are easily controlled by fear, as government and think-tank studies have shown. The remedy is stated clearly by the Gospel. First - do not be afraid, followed by the reasons we should not feel anxious, depressed, stymied, or burdened with worries. 

7 But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you.

Why is Peter singled out in this angelic message? Roman Catholics would say, "Peter is the first Pope, and the keys were given to him, as all our books and banners say. Every church is only a church insofar as it is in agreement with us." But that is not so. Peter denied Jesus three times, and the angel is not excluding him but including him for future absolution, the three-fold address by the lake in the last chapter of John's Gospel. "Do you love Me?" "Yes, I do." "Then feed My sheep."

The post-resurrection appearances of Jesus solidified His teaching among the disciples and witnesses. That time also trained them in how they would serve as apostles training pastors in His Name.

8 And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.

Is this the end? The vast majority of manuscripts show the familiar ending of Mark's Gospel. Lenski argues for that longer ending, which is in agreement with Matthew, Luke, and John.

This ending of Mark will be discussed in The Bible Book: The KJV Reborn for Those Who Love the Word of God.

Gerhardt's Christmas Hymn expresses his constant Gospel message

4. Thou Christian heart,
Whoe'er thou art,
Be of good cheer and let no sorrow move thee!
For God's own Child,
In mercy mild,
Joins thee to Him; - how greatly God must love thee!

5. Remember thou
What glory now
The Lord prepared thee for all earthly sadness.
The angel host
Can never boast
Of greater glory, greater bliss or gladness.

Luther's Sermon for Easter Sunday, Mark 16:1-8. The Fruit and Power of Christ’s Resurrection... A Fine Sermon on the Reception of the Lord’s Supper

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.

My Other Dogs - Alaska and Bo

Alaska is smooth-coated, a mix, and bound to live up to his namesake in size.

Alaska

I know Alaska is his owner's work with animals and her love for Sassy. She sees Sassy and begins her happy, cuddly talk with our girl, who sits and grins and talks back. Alaska reciprocates by being friendly, running away from her family, and stopping at our place for fun and praise. Sassy is intimidated by large dogs, and this Great Pyrenees puppy is more like a small pony. Still, Sassy is called Alaska's rescue dog for helping to lead the puppy home.

Several times I have met Alaska in our front yard and ordered him back home. Sassy and I take him back and "secure" him behind the fence. The last two times he was out again in five minutes. I had to knock on the front door to let the couple know he was temporarily back. I said the last time, "I could wind a chain around the opening." Her husband said wearily, "Do it." After that, his wife talked using a system to keep him ink, because the chain was a waste of time.

The daughter says, "He obeys everyone but us." That made me laugh, but I can order him back home and he goes, bouncing and running and circling us all the way. Alaska even sat down at their front door, ready to go inside and face the music, once I gave him sharp commands.

Bo

Next door, two dogs live with their owner and his mother. Chuckee is a female Australian Cattle Dog who is true to her breed - very shy. We have been pals for a long time, but Sassy drives her rival away with sharp barks, regardless of the fence. 

Bo is completely quiet and always waiting for petting over the fence. He sits there, waving his tail back and forth, eager for his next session. I tell him, "Good Bo. Quiet Bo. Gentle Bo." 

When I went out to check for mail yesterday, the neighborhood was buzzing with trucks and people outside in the warm weather. Bo ran up to me and sat down. The yard people working next door tried to corral him. His owners begged him to come back. He sat and grinned at me, waiting for the script. "Good Bo. Quiet Bo. Gentle Bo." He can run as fast as any other breed and is definitely a mix. No one was going to catch him, but he finally went to his main owner. Bo seemed quite happy that he got his escape and some time with me. We all had a laugh about his antics.

Good Friday, 2021. Isaiah 53

The video of the Good Friday service is here.

Good Friday Vespers, 2021

7 PM Central Daylight Time

The hymn tunes are linked to the name of the hymn. 

The words are linked to the the hymn number,

using the new TLH hymnal blog.

Pastor Gregory L. Jackson

https://video.ibm.com/channel/bethany-lutheran-worship

Bethany Lutheran Worship, 7 PM Central Daylight Time 

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

The Psalmody                   Psalm 22                    p. 128

Psalm 22  KJV

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.       
The Lections                         

Sermon Hymn #143   O Dearest Jesus 

    

The Sermon – Isaiah 53 and Psalm 22

The Prayers

The Lord’s Prayer

The Collect for Grace                                           p. 45

Hymn #153         Stricken Smitten 

Prayers and Announcements

• Christina Jackson is recovering at home and will see the oncologist in a few days. Pastor Jim Shrader has medical challenges.
• Those who are dealing with medical issues and loss.
• Our country, leaders, and military.

Isaiah 53 and Psalm 22

Isaiah 52 13 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: for that which had not been told them shall they see; and that which they had not heard shall they consider.

The Bible gives us multiple versions of doctrine or revelations, so we have a better grasp. Psalm 22 is so close to the actual crucifixion that it seems more like a poetic description afterwards than a prediction a thousand years before. I always point this out to Old Testament students, so they realize how powerful the Gospel is in the Old Testament.

Isaiah 53 really begins a few verses early, and it is so startling that no one really understood the passage until the resurrection of Christ.

Luke 24 "And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not." 25 Then Jesus said unto them, O fools, and slow of heart to believe all that the prophets have spoken:

26 Ought not Christ to have suffered these things, and to enter into his glory?

27 And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.

The risen Lord admonished the Emmaus disciples for not believing what had been written from Moses onward. This passage in Isaiah has extreme contrasts, which almost seem impossible, so they were not understood until much later. Jesus was exalted and praised for being the Messiah, the Son of David, but He was also horribly whipped, beaten, and crucified.

Sprinkle is a reference to the blood sacrifice in the Temple, but this is the ultimate, the atoning death of Christ. 

Kings will shut their mouths - He will be their Savior, and the nation will follow the king. They will realize the predictions were true and more than they could ever imagine came to pass.

53 Who hath believed our report? and to whom is the arm of the Lord revealed?

This verse is crucial for understanding faith, forgiveness, evangelism, and preaching. When we read "faith comes by hearing" in Romans 10, that refers specifically to hearing the report. When people hear the report of the Atonement and Resurrection, the mercy and power of God are revealed. He is so powerful that the might of the Roman Empire was turned against it with the Gospel rather than armies. This Gospel was so irresistible that it swept through the slaves, criminals, and prostitutes and worked up to the citizens, the elite, and finally the emperor Constantine. He moved the capital to a little town, away from paganism, and established Christianity there. The town became Constantinople, center of the Byzantine Empire, a Christian Empire for 1100 years.

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.

The crucifixion was so terrifying and its effects so ugly that His own disciples (except one) were absent. 

4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

The Atonement is repeated - He has done all this for us, but at that time He was under God's judgment, punished and afflicted by God. The great injustice of the innocent Son of God slain for sinful man is summarized in that one verse.

The greatness of this Atonement is that we can see Jesus suffering and dying not merely for minor and conquered sin, though no one can really conquer sin, but also for great and terrible sins. This means the Gospel teacher, whoever he or she might be, can say, "As horrible as your crimes are, still Jesus died to atone for them." Thus our hope and faith are not in our strength, our contrition, but in His substitution for us.

The terrible false doctrine of the rationalists is to say "If Jesus died for the sins of the world, then everyone is absolved, forgiven, and saved." Many pseudo-Christian sects teach that and so do various philosophies. However, they cannot escape the plain, simple explanation that forgiveness comes through faith, and faith comes from hearing the Gospel Report - Christ has died for your sins and risen from the dead to show His power over death.

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.

To paraphrase Lenski, we preach the Atonement, and that miracle by itself creates faith. It only takes people sincerely listening to the Word of God for the Holy Spirit to have that effect, not only to create but also to sustain faith.

The more we put these passages together, the great trust we have in God's power and mercy. Both go together. There is no greater power than that which is over death and sin.

No one can heal his own guilt by any act or change in thinking. Police count on that when they tell horrible criminals, "You will feel better for telling the truth." Some have even come forward after decades to take their punishment. Why? Because the universe has not changed. The Ten Commandments were not invented against man but revealed as the central guide to life both in worshiping God and in how we treat others - the Second Table. As Luther said, Moses borrowed them from Adam, because they were known but not codified.   

So only God can give us the peace of forgiveness, and that comes through Christ. Before His incarnation, faith in Him availed the sinner. After His resurrection, the Gospel spread throughout the civilized world in decades, not everyone but every known land at the time. 

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.

This is the pervasive sheep and shepherding theme we find in Isaiah 40, Psalm 23, John 10. Is it a coincidence that the Psalm about the crucifixion is just before the 23rd? They go together. Psalm 22 explains what it gook for Jesus to be the Shepherd of Psalm 23. 

This protecting and guiding view is found throughout. Isaiah 40:11 - He will feed His flock like a shepherd, gather and carry the lambs in his arms, and gently lead those with young.

We are the sheep and He is the Shepherd above all shepherds, John 10.

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.

This again shows the dramatic contrasts - that the Messiah they did not see at the time for centuries - would be powerful as the innocent lamb led to slaughter, silent, not defending Himself. And He did not hide His power completely. He warned them of the angels who would fight for Him.

Mark 14:61 But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? 62 And Jesus said, I AM: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.

ο δε ιησους ειπεν εγω ειμι - the OT Name of God

And the high priest tore his clothes, not because He said, "It's Me." I just saw an interpretation about the "silence" of Jesus, quoting this. Yes, relative silence, but that has been woven into complete silence and denial. As can be seen too in John, Jesus' I AM throws back the soldiers, and the Jewish leaders accuse Him of considering Himself God's Son.

Jesus did not argue His defense. He portrayed what Isaiah 53 teaches. It was fulfilled.

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.

I often mention this prediction because it seemed to be impossible and yet it was fulfilled exactly. Jesus was executed as a criminal, the worst kind. Joseph begged for His body and was granted permission. But the body went to a fresh newly carved cave, which only a rich man could afford. So He died in infamy but was buried with respect and dignity - a unique combination.

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.

This is in harmony with John's Gospel. God the Father commanded, the Son obeyed, and the Spirit gave witness. Jesus was made an offering for sacrifice, and His believers would be the seed of His sacrifice. God will prosper the work of Jesus and be satisfied with these accomplishments. By all this, the righteous Servant will justify many - not all - for bearing their sins. The OJ liars want  people to imagine that many means all, yet this strange math is clearly repeated in Romans - many, not all. Only the dunderheads of the New NIV could claim the text says "all are justified" in Romans 3.

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.

Remember the mighty man (Satan) who holds his possesions in peace? But a stronger man takes away Satan's weapons and spoils of war. Jesus quoted Isaiah 53 in that short, mysterious parable - which is mysterious until we know what it means.

Time after time, this little passage teaches - Jesus died for our sins, though He was without sin - and that was God's plan for our salvation and eternal life.