Replacement - Tonight's Midweek Service

Mid-Week Advent, Wednesday, 7 PM Central Standard

Pastor Gregory Jackson

The Hymn #81 Gerhardt                    O Jesus, Christ, Thy Manger Is  
The Order of Vespers p. 41
The Psalmody Psalm 100 p. 144
The Lection - Matthew 11:2-10
The Sermon Hymn #63           On Jordan's Bank                      

Go and shew John again those things 

which ye do hear and see.

The Prayers and Lord’s Prayer p. 44
The Collect for Peace p. 45
The Benediction p. 45
The Hymn #552                                  Abide with Me

Go and shew John again those things 

which ye do hear and see.

TEXT: Matthew 11:2-10. 2 Now when John had heard in the prison the works of Christ, he sent two of his disciples, 3 And said unto him, Art thou he that should come, or do we look for another?

4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see: 5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. 6 And blessed is he, whosoever shall not be offended in me. 7 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? 8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. 9 But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. 10 For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

This episode seems to confuse people about Jesus and John the Baptist. Naturally, the self-identifying historians want to make up all kinds of stories. I recall my first New Testament professor saying, "John the Baptist was far more popular than Jesus. John was the famous one." 

That was like saying water is wet and the desert is hot. John the Baptist was the voice crying in the wilderness, Isaiah 40. That passage was especially powerful because it was known for many centuries, very clear, and coming from the most important prophet. During that interval, Israel had changed from a kingdom to a vassal state ruled by the Roman Empire, which had been almost nothing when Isaiah wrote his book through the Holy Spirit. 

Isaiah was very ancient compared to the empires we know from our books and documentaries. The wait for the Messiah began at Genesis 3:15 and continued in the Old Testament books. John knew he was appointed to the "voice crying in the wilderness (desert)." People followed him to hear the exciting news, but Herod Antipas had him arrested and doomed to die.

Sending his disciples to Jesus did not mean he was uncertain of the Messiah. After all, he baptized Jesus, who seemed to be a nobody at that time. John's imprisonment meant he was that much more a hero or threat. 

Clearly, John sent his disciples to Jesus so they could identify with the Messiah and know His mission. They had to have faith in Jesus and part with their teacher John. That was a foreshadowing of Jesus being arrested as a threat, causing great anguish.

Jesus gave them a command that would not surprise John but would teach those disciples. 

"Go and shew John again those things which ye do hear and see: 5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. 6 And blessed is he, whosoever shall not be offended in me."

Believe it or not, many modernists want to erase this quotation and say Jesus did not identify as the Messiah. They see their own timid image in the mirror and cannot comprehend Jesus as the Son of God, Savior, Good Shepherd. But Jesus is exactly who He is, as the Father knows, and nothing changes that, no matter what we might think, imagine, or reject.

Jesus did not tell the Johannine disciples those words to help John, although it probably strengthened the prophet. Jesus, in revealing Himself, supported the role of the One Crying in the Wilderness. It had to happen, 7 centuries predicted beforehand.

The year is roughly 1300 AD. What was happening then, whether in America or Europe or Asia? We can hardly imagine or guess. That was how long people waited for Isaiah 40 to be fulfilled.

Jesus also assured the crowds -

"7 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? [No!] 8 But what went ye out for to see? A man clothed in soft raiment?  [No!] behold, they that wear soft clothing are in kings' houses. [True.] 9 But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. [The great and final prophet before the Messiah.] 10 For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee."

Jesus was preparing the crowds, because some of them would believe in Him and continue to trust in Him. We can only imagine how the crowds grew around him, because the Gospels give us only a glimpse of these miracles and sermons in three years. At the same time, there was great dread among the Roman rulers and the Jewish opponents. 

Turmoil made the earliest Christians flee for safety, which spread the Gospel miraculously.

This is all for us to enjoy the Savior's forgiveness and grace, His kindly attitude toward us, and His protection of us. 

Silent Night - Times Square

 

Progressives' Progress - A New Role for John Bunyan Fans

 

Elected in 2023, the President of the Unitarian Universalist Association is the Rev. Sofía Betancourt, Ph. D. Yale University

Rev. Megan Rohrer, who made history last year as the first openly transgender bishop of any mainline Protestant denomination in the U.S., resigned on June 4, 2022, amid accusations of racism for their actions in dismissing a Latino pastor in 2021.

ELCA Bishops, the current total -

2023 – 36 of 66 bishops are female (55%)

1. Wilma Kucharek (2002)
2. Elizabeth Eaton (2007)
3. Shelley Wickstrom (2012)
4. Ann Svennungsen (2012)
5. Tracie Bartholomew (2013)
6. Suzanne Darcy Dillahunt (2013)
7. Patricia Lull (2014)
8. Katherine Finnegan (2017)
9. Deborah Hutterer (2018)
10. Patricia Davenport (2018)
11. Idalia Negrón (2018)
12. Laurie Skow-Anderson (2018)
13. Sue Briner (2018)
14. Lorna Halaas (2019)
15. Laurie Larson Caesar (2019)
16. Shelley Bryan Wee (2019)
17. Regina Hassanally (2019)
18. Constanze Hagmaier (2019)
19. Laurie Jungling (2019)
20. Susan Candea (2019)
21. Leila Ortiz (2019)
22. Ginny Aebischer (2020 SC)
23. Amy Current (2020 SE IA)
24. Tessa Moon Leiseth (2020 E ND)
25. Amy Odgren (2020 NE MN)
26. Joy Mortensen-Wiebe (2020 SC WI)
27. Laura Barbins (2020 NE Ohio)
28. Anne Edison-Albright (2020 E Central WI)
29. Brenda Bos (2021, SW CA)
30. Paula Schmitt (2021, Allegheny)
31. Dee Pederson (2021, SW MN)
32. Staci Fidlar (2022, Northern IL)
33. Clair Burkat (2022, Interim Bishop in the Sierra Pacific Synod)
34. Meggan Manlove (2023, NW Intermountain)
35. Becca Midweek-Conlin (2023, Arkansas/Oklahoma)
36. Phyllis Milton (2023, Virginia)

Source for ELCA Women Bishops

Daily Luther Sermon Quote - Advent 3 - "Therefore, works do not belong to the Gospel, as it is not a law; only faith belongs to it, as it is altogether a promise and an offer of divine grace. Whosoever now believes the Gospel will receive grace and the Holy Spirit."

 

Complete Sermon -> Third Sunday in Advent, 

Matthew 11:2-10. John in Prison: or Christ’s Answer to John’s Question; His Praise of John; and the Application of This Gospel

17. Thus you perceive how skillfully the rude Papists made this passage the foundation of their doctrine, lies and tyranny, though no other passage is more strongly against them and more severely condemns their teachings than this one. Christ’s words stand firm and are clear; do not follow their works. But their doctrine is their own work, and not God’s. They are a people exalted only to lie and to pervert the Scriptures. Moreover, if one’s life is bad, it would be strange indeed if he should preach right; he would always have to preach against himself, which he will hardly do without additions and foreign doctrines. In short, he who does not preach the Gospel, identifies himself as one who is sitting neither on Moses’ nor on Christ’s seat. For this reason you should do neither according to his words nor according to his works, but flee from him as Christ’s sheep do, John 10:4-5: “And the sheep follow him, for they know his voice. And a stranger will they not follow, but flee from him.” But if you wish to know what their seat is called, then listen to David: “Blessed is the man that walketh not in the counsel of the wicked, nor standeth in the way of the sinner, nor sitteth in the seat of scoffers, Psalm 1:1. Again: “Shall the throne of wickedness have fellowship with thee, which frameth mischief by statute? Psalm 94:20.

18. But what does it mean when Christ says: “The poor have good tidings preached to them?” Is it not preached also to the rich and to the whole world? Again, why is the Gospel so great a thing, so great a blessing as Christ teaches, seeing that so many people despise and oppose it? Here we must know what Gospel really is, otherwise we can not understand this passage. We must, therefore, diligently observe that from the beginning God has sent into the world a two-fold word or message, the Law and the Gospel. These two messages must be rightly distinguished one from the other and properly understood, for besides the Scriptures there never has been a book written to this day, not even by a saint, in which these two messages, the Law and the Gospel, have been properly explained and distinguished, and yet so very much depends on such an explanation.

THE DIFFERENCE BETWEEN THE LAW AND THE GOSPEL.

19. The Law is that word by which God teaches what we shall do, as for instance, the Ten Commandments. Now, if human nature is not aided by God’s grace, it is impossible to keep the law, for the reason that man since the fall of Adam in Paradise is depraved and full of sinful desires, so that he cannot from his heart’s desire find pleasure in the law, which fact we all experience in ourselves. For no one lives who does not prefer that there were no law, and everyone feels and knows in himself that it is difficult to lead a pious life and do good, and, on the other hand, that it is easy to lead a wicked life and to do evil. But this difficulty or unwillingness to do the good is the reason we do not keep the Law of God. For whatever is done with aversion and unwillingness is considered by God as not done at all.

Thus the Law of God convicts us, even by our own experience, that by nature we are evil, disobedient, lovers of sin. and hostile to God’s laws.

20. From all this either self-confidence or despair must follow. Self-confidence follows when a man strives to fulfill the law by his own good works, by trying hard to do as the words of the law command, lie serves God, he swears not, he honors father and mother, he kills not, he does not commit adultery, etc. But meanwhile he does not look into his heart, does not realize with what motives he leads a good life, and conceals the old Adam in his heart. For if he would truly examine his heart, he would realize that he is doing all unwillingly and with compulsion, that he fears hell or seeks heaven, if he be not prompted by things of less importance, as honor, goods, health and fear of being humiliated, of being punished or of being visited by a plague. In short, he would have to confess that he would rather lead a wicked life if it were not that he fears the consequences, for the law only restrains him. But because he does not realize his bad motives he lives securely, looks only at his outward works and not into his heart, prides himself on keeping the law of God perfectly, and thus the countenance of Moses remains covered to him, that is, he does not understand the meaning of the law, namely, that it must be kept with a happy, free and willing mind.

21. Just as an immoral person, if you should ask him why he commits adultery, can answer only that he is doing it for the sake of the carnal pleasure he finds in it. For he does not do it for reward or punishment, he expects no gain from it, nor does he hope to escape from the evil of it.

Such willingness the law requires in us, so that if you should ask a virtuous man why he leads a chaste life, he would answer: Not for the sake of heaven or hell, honor or disgrace, but for the sole reason that he considers it honorable, and that it pleases him exceedingly, even if it were not commanded. Behold, such a heart delights in God’s law and keeps it with pleasure. Such people love God and righteousness, they hate and fear naught but unrighteousness. However, no one is thus by nature. The unrighteous love reward and profit, fear and hate punishment and pain; therefore they also hate God and righteousness, love themselves and unrighteousness. They are hypocrites, disguisers, deceivers, liars and self-conceited.

So are all men without grace, but above all, the saints who rely on their good works. For this reason the Scriptures conclude, “All men are liars,” Psalm 116:11. “Every man at his best estate is altogether vanity,” Psalm 39:5. “There is none that doeth good, no, not one,” Psalm 14:3.

22. Despair follows when man becomes conscious of his evil motives, and realizes that it is impossible for him to love the law of God, finding nothing good in himself; but only hatred of the good and delight in doing evil. Now he realizes that the law can not be kept only by works hence he despairs of his works and does not rely upon them. He should have love; but he finds none, nor can have any through his own efforts or out of his own heart.

Now he must be a poor, miserable and humiliated spirit whose conscience is burdened and in anguish because of the law, commanding and demanding payment in full when he does not possess even a farthing with which to pay. Only to such persons is the law beneficial, because it has been given for the purpose of working such knowledge and humiliation; that is its real mission. These persons well know how to judge the works of hypocrites and fraudulent saints, namely, as nothing but lies and deception.

David referred to this when he said, “I said in my haste, all men are liars,” Psalm 116:11.

23. For this reason Paul calls the law a law unto death, saying, “And the commandment, which was unto life, this I found to be unto death,” Romans 7:10; and a power of sin. 1 Corinthians 15:56: “And the power of sin is the law,” and in 2 Corinthians 3:6 he says, “For the letter killeth, but the spirit giveth life.” All this means, if the law and human nature be brought into a right relation, the one to the other, then will sin and a troubled conscience first become manifest. Man, then, sees how desperately wicked his heart is, how great his sins are, even as to things he formerly considered good works and no sin. He now is compelled to confess that by and of himself he is a child of perdition, a child of God’s wrath and of hell. Then there is only fear and trembling, all self-conceit vanishes, while fear and despair fill his heart. Thus man is crushed and put to naught, and truly humbled.

Inasmuch as all this is caused only by the law, St. Paul truly says, that it is a law unto death and a letter that killeth, and that through the commandment sin becomes exceedingly sinful, Romans 7:13, provoking God’s wrath.

For the law gives and helps us in no way whatever; it only demands and drives and shows us our misery and depravity.

CONCERNING THE GOSPEL.

24. The other word of God is neither law nor commandments, and demands nothing of us. But when that has been done by the first word, namely, the law, and has worked deep despair and wretchedness in our hearts, then God comes and offers us his blessed and life-giving word and promises; he pledges and obligates himself to grant grace and help in order to deliver us from misery, not only to pardon all our sins, but even to blot them out, and in addition to this to create in us love and delight in keeping his law.

25. Behold, this divine promise of grace and forgiveness of sin is rightly called the Gospel. And I say here, again, that by the Gospel you must by no means understand anything else than the divine promise of God’s grace and his forgiveness of sin. For thus it was that Paul’s epistles were never understood, nor can they be understood by the Papists, because they do not know what the Law and the Gospel really mean. They hold Christ to be a lawmaker, and the Gospel a mere doctrine of a new law. That is nothing else than locking up the Gospel and entirely concealing it.

26. Now, the word Gospel is of Greek origin and signifies in German frohliche Botschaft, that is glad tidings, because it proclaims the blessed doctrine of life eternal by divine promise, and offers grace and forgiveness of sin. Therefore, works do not belong to the Gospel, as it is not a law; only faith belongs to it, as it is altogether a promise and an offer of divine grace. Whosoever now believes the Gospel will receive grace and the Holy Spirit. This will cause the heart to rejoice and find delight in God, and will enable the believer to keep the law cheerfully, without expecting reward, without fear of punishment, without seeking compensation, as the heart is perfectly satisfied with God’s grace, by which the law has been fulfilled.

27. But all these promises from the beginning are founded on Christ, so that God promises no one this grace except through Christ, who is the messenger of the divine promise to the whole world. For this reason he came and through the Gospel brought these promises into all the world, which before this time had been proclaimed by the prophets. It is, therefore, in vain if anyone, like the Jews, expects the fulfillment of the divine promises without Christ. All is centered and decreed in Christ.

Whosoever will not hear him shall have no promises of God. For just as God acknowledges no law besides the law of Moses and the writings of the prophets, so he makes no promises, except through Christ alone.

Unitarian Universalist Association Blues

 

 UUA minister Tom Eklof has recently alienated members by questioning their direction - article in Financial Times.

The Unitarians and the Universalists were separate groups for a time. The Unitarians are clearly the most radical Leftists, who started with denying the Trinity and ended with denying God. The Universalists are more conservative, using Christian hymns but emphasizing everyone is saved - like the Waltherian LCMS-WELS-ELS-CLC (sic).

The two groups united in 1961 and grew even more dogmatic, if one can use that term for such freedom loving people. My aunt was Unitarian and she thought my future as a Lutheran pastor was wonderful. I was invited twice to speak at UUA congregations. "You can teach anything you want and bring your organist for the hymns," my neighbor told me. I declined both offers. One of my members in Columbus talked to me about her past as a Unitarian. "We believed in God and morals. The Unitarians are completely different now."

As a group, the UUA is tiny (150,000 members) and growing smaller, highly educated with very high incomes. They are tearing each other apart now, a gathering of intolerant Leftists. 

Slightly to the right of the UUA are the 

• United Church of Christ, 
• various Calvinist groups, and 
• The Evangelical Lutheran Church in America.

Instead of the Left becoming more conservative, the remaining denominations have become more UUA, more divisive, increasingly moribund. The so-called Lutherans imagine they can revive themselves by renting Church Growth songs of dubious value, hoping to slow down their decline. 

Decades ago, the LCMS, WELS, ELS, and CLC (sic) began rejecting the King James Version, traditional hymns, and the historic liturgy. 

If you can find a Lutheran congregation using the KJV, let me know.