Truth Faith Seems Quenched on Every Hand.Men Suffer Not Thy Word To Stand.Dark Times Have O'ertaken

Two Affinities That Damaged the Synodical Conference

The Arthur Repp book on American catechisms brought up two affinities that help explain why Missouri and WELS headed so effortlessly into Calvinism.

One is the German language. As Repp explained, German-speaking church leaders in America had more affinity for each other than they had for the English-speaking leaders of parallel synods. A German Calvinist was a German first of all: easy to read, easy in conversation, sharing the same culture.

All the Lutheran groups in America were Pietists, so that was not a key difference. They all blended plenty of Pietism with their newly discovered Confessional roots. They all added more or less of Lutheran doctrine to their Pietism, an amalgamation that could not last.

The second affinity was rationalism. Just as the Pietist Delitsch veered into rationalism (advocating two Isaiahs), so the Synodical Conference leaders were drawn into rationalism, which was natural to Pietism and Calvinism.

The cornerstone of UOJ thinking is a rationalistic pratfall. Thus - If Jesus became sin on behalf of mankind, then mankind became righteous at the same moment: Universal Objective Justification.


For UOJ Enthusiasts, the atonement and justification are the same thing, because of that argument. However, the argument is fallacious, because justification is not the same as the atonement.

The Gospel message is the atonement - Christ crucified for the sins of the world. That is the treasure, as the Book of Concord says, in harmony with Luther.

The Holy Spirit distributes that treasure through the Means of Grace. The invisible Word of preaching and teaching plants faith in individuals. The visible Word of Holy Baptism does the same in infants. The visible Word of Holy Communion sustains faith. All the Means of Grace accomplish what God promises - the declaration of forgiveness. Grace comes to the sinner only through Means, never without the Word.

The same rationalism is at work in the assumption that mankind was justified when Jesus rose from the dead. Because 1 Timothy 3:16 says Jesus was justified in the Spirit, that phrase is used to claim the world was also justified. Who advanced that line of thinking? - the Halle Pietist Rambach, echoed by Jay Webber, the Buchholz peritus.

There is no intention to make a perfect parallel between Jesus and mankind in 1 Timothy 3:16. Jesus was not a sinner in need of forgiveness. His resurrection showed that He was perfect in holiness. To equate Jesus with mankind is to make Him in need of forgiveness and sharing that forgiveness instantly with all of mankind, Hottentots and Hindus alike, even before birth.

Although it is fair to show the inherent conflicts within UOJ, such as the Keys, infant baptism, or excommunication of the pre-forgiven, the biggest errors are the foundational ones - Enthusiasm and rationalism. Everything else is a symptom.

The SynConference will not teach justification by faith correctly until

1. its leaders repent, 
2. repudiate the Stephan-Walther UOJ, 
3. and teach in conformity with the Scriptures and Confession.

Jesus, Savior, Pilot Me - Favorite Hymn of a Member. Andy Griffith

http://www.cyberhymnal.org/htm/j/s/jspilotm.htm

Jesus, Savior, pilot me
Over life’s tempestuous sea;
Unknown waves before me roll,
Hiding rock and treacherous shoal.
Chart and compass come from Thee;
Jesus, Savior, pilot me.

While th’Apostles’ fragile bark
Struggled with the billows dark,
On the stormy Galilee,
Thou didst walk upon the sea;
And when they beheld Thy form,
Safe they glided through the storm.

Though the sea be smooth and bright,
Sparkling with the stars of night,
And my ship’s path be ablaze
With the light of halcyon days,
Still I know my need of Thee;
Jesus, Savior, pilot me.

When the darkling heavens frown,
And the wrathful winds come down,
And the fierce waves, tossed on high,
Lash themselves against the sky,
Jesus, Savior, pilot me,
Over life’s tempestuous sea.

As a mother stills her child,
Thou canst hush the ocean wild;
Boisterous waves obey Thy will,
When Thou sayest to them, “Be still!”
Wondrous Sovereign of the sea,
Jesus, Savior, pilot me.

When at last I near the shore,
And the fearful breakers roar
’Twixt me and the peaceful rest,
Then, while leaning on Thy breast,
May I hear Thee say to me,
“Fear not, I will pilot thee.”

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churchmousec (http://churchmousec.wordpress.com/) has left a new comment on your post "Jesus, Savior, Pilot Me - Favorite Hymn of a Membe...": 

An interesting choice of hymn for our dearly departed 'Sheriff Andy'. (Those reruns are a lifeline for many, especially people who have grown up in unstable homes. As a nostalgic viewer, I still enjoy the show 50 years on, so, no disrespect intended.)

One wonders whether the Moravians whom John Wesley encountered were singing it on the ship when they encountered the storm which caused him to become an Arminian ...

Churchmouse

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Gregory L. Jackson has left a new comment on your post "Jesus, Savior, Pilot Me - Favorite Hymn of a Membe...":

Ken Berry, who starred in the spin-off, Mayberry RFD, said the imaginary TV town was just like the real town he grew up in - Moline, my hometown.

Ken visited our high school when I was a senior.

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Pastor Joel Lillo, Fox Valley Circuit, WELS, Anything Goes District has left a new comment on your post "Jesus, Savior, Pilot Me - Favorite Hymn of a Membe...": 

And that makes you *extra* special, doesn't it, Greg? It amazes me how you criticize Ski and Glende for having their pictures taken with celebrities while you brag about all the celebrities you have met in your life.

***

GJ - I thought this post was about a church member's favorite hymn. A FB friend found a non-Mormon rendition, which I appreciated. Griffith just died, so that reminded me of Ken Berry and his Moline Memories. Moline was just as nice as Berry says, quite a contrast with WELS.

I appreciate Lillo's constant efforts to remind people how nasty and self-centered the Church and Changers are. Perhaps the Groeschel transformation, to be accomplished by stealing his sermons, passing them off as original, is not effective.

In contrast, Churchmouse sent a pleasant and cheerful message.

Open Letter to SP Mark Schroeder

Ichabod -

I just sent this email response to WELS president Rev. Mark Schroeder. Please publish it, (if you will), as it is meant to be an open letter:

Dear Rev. Wisconsin Evangelical Lutheran Synod, President, Mark Schroeder,

Consider this short email a response to your last recent email to me, as I make reference to, in my recently posted ichabodthegloryhasdeparted.blogspot.com/ website published posting:

http://ichabodthegloryhasdeparted.blogspot.com/2012/07/sp-schroeder-to-pastor-nathan-bickel.html

I will be frank with you. As the Wisconsin Evangelical Lutheran Synod chief operating officer "president," you sent me two emails of general nature. When asked by me to be specific, your second email did not provide specifics, only to (basically) say (in so many words) that you have taken exception to what I have publicly communicated. Apparently, you either read the ichabodthegloryhasdeparted.blogspot.com/ website, authored by Rev. Dr. Gregory Jackson, or someone sent you a copy of some of my “Ichabod” comments and / or published articles.

But, be that as it may, I assert that you need to come to the conclusion, admitting that WELS and some of its member congregations (and pastors) have been errant in their teaching and preaching. I have to conclude that you are apparently tolerant and / or in agreement of such widespread practice of false teaching of Scripture that is not in accordance with the Book of Concord as Luther taught the hallmark Biblical teaching of "justification by faith alone." [Ephesians 2:8-9 ; Romans 1:17 ; Galatians 2:16] For further understanding, I leave you with an “Ichabod” link:

http://ichabodthegloryhasdeparted.blogspot.com/2012/07/pastor-nathan-bickel-on-uoj-in-wels.html

I am convinced that you and others in high synodical bureaucratic positions of influence in the WELS, have been aware for some time now, how Dr. Gregory Jackson via his http://ichabodthegloryhasdeparted.blogspot.com/ website, has clearly pointed out the present doctrinal error in Christendom – that, being, “universal objective justification" – the same false doctrine, as taught, preached, practiced and promulgated in the denominational world of Lutheranism; WELS, included.

Hence, I ask that you make wise use of your time not wasting that time, emailing me, but that you rather labor to cease the proliferation of false doctrine in WELS and also work with your Lutheran synodical counterparts, in sincere efforts to stop the anti-Scriptural teaching of universal objective justification and its sinful cancerous [type] promulgating furtherance. I ask you to be brutally honest with yourself; strip yourself of ecclesiastical pretentiousness and get on with the work of the Lord. Please do that - I urge you, not only as a matter of Gospel honesty and self respect, but for the high noble goal, - [that being] defending the Christian Faith [Jude 3] - not denying and contradicting it.

Sincerely,

Nathan M. Bickel - emeritus pastor

www.thechristianmessage.org

www.moralmatters.org

Email Copy:  To the “Ichabod” website as an open letter:

http://ichabodthegloryhasdeparted.blogspot.com/

AC V Left the Sarcasm Button On

AC V has left a new comment on your post "UOJ Questions Answered: Enthusiasm Breeds Enthusia...":

Pastor, I have a question. If the unbeliever has been justified (i.e. has the imputation of Christ's righteousness) that I have as a believer, then how can I know that my justification is "for real," that it will "work"? I mean, if the unbeliever and a believer have the EXACT, SAME JUSTIFICATION, but the only difference between my justification and the unbeliever's justification is my faith, then don't I have to have "faith in my faith" to be sure my justification will save me - unlike the unbeliever's justification, which does not save him?

I thought Objective Justification was supposed to keep me from putting faith in my faith and yet I find myself doing just that. What's worse, since the Word and the Sacraments only give me the "pledge of your forgiveness" (WELS Christian Worship - A Lutheran Hymnal After Communion Prayer, p. 36), then I find myself being assured of my justification by how I feel about Jesus. (I love watching video clips of "The Passion of the Christ" in the worship service because I can really feel Jesus' pain and what he went through to justify me. I'm finding sermons to be boring.) Please help me figure this out.

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GJ - AC V, simply by using that moniker, is quite aware of the answers. But I like having a soft lob to return over the net.

As Luther said, when the Means of Grace are rejected, foul errors rush in. All the extreme logical leaps and pratfalls of UOJ are proof of that.

UOJ does not teach faith in Christ but trust that every single person on earth is declared forgiven by God (at conflicting times - at the cross, at the resurrection, before birth - pick one).

Therefore, UOJ dogma teaches that the first forgiveness is real, because everyone on earth is forgiven, saved, righteous. But, it does not count until they grasp the dogma of the Midwestern Pietists, plagiarized from Halle University. So every single heathen is forgiven, but not really forgiven until WELS shows up to say,
"You were already saved 2,000 years ago," singing

"Jesus saved you this I know,
For the Pietists tell me so."

Hebrews 9 and Lenski

Lenski:

The writer simply passes on from a comparison of the two testaments to a comparison of the two Tabernacles. He first describes the Tabernacle in the wilderness and relates what the common priests did daily in the Holy and the high priest once a year in the Holy of Holies.

He wisely describes only the Tabernacle and not the Temple of Solomon, of Ezra, of Herod, least of all that of Leontopolis in Egypt; for it was the Tabernacle that Moses constructed according to the very pattern shown to him in the Mount (8:5). The Temples that were later built were only copies of this Tabernacle; our writer confines himself to the divine original. His description is in no way a detraction, for this would be a mistake as far as his readers are concerned. He does not merely concede the greatness of the Tabernacle which Moses built. Quite the contrary. The very greatness of that Tabernacle sets into true relief the Holy of Holies in heaven into which Jesus, our High Priest, enters.

Now, then, also the first (testament) had ordinances about (divine) service and (had) the Holy Place in the world.

The following “for” describes the essential details of this ἅγιον with reference to the divine λατρεία or “service” for which God ordered its construction (v. 5). Neither the “service” nor the “Holy Place” in which it took place were without δικαιώματα, divine righteous pronouncements or “ordinances” given by God himself.

     Lenski, R. C. H.: The Interpretation of the Epistle to the Hebrews and of the Epistle of James. Columbus, O. : Lutheran book concern, 1938, S. 273.

This inner veil or curtain was woven of blue, purple, and scarlet wool and fine, twined linen (byssus), was adorned with the figures of cherubim and was hung on four gilded pillars of acacia wood that rested in silver sockets; it shut off the Holy of Holies from the rest of the tent. Behind this curtain only the high priest entered on the Great Day of Atonement. Note that the two designations: “which is called ‘Holy’ ” and “called ‘Holy of Holies’ ” are placed chiastically.

     Lenski, R. C. H.: The Interpretation of the Epistle to the Hebrews and of the Epistle of James. Columbus, O. : Lutheran book concern, 1938, S. 276.

It would be the greatest mistake for the readers to think that the Tabernacle which God made Moses construct in the wilderness and fit up for the service by the priests and the high priest is the final thing and intended by him to remain for all time and only to be advanced from the Tabernacle to the Temple building in Jerusalem, when the Holy Spirit himself shows so clearly, by both the division of the Tabernacle into a Holy and a Holy of Holies and the nature of the ordinances that were prescribed for the whole Tabernacle services, that all this is only a temporary thing, a figure and parable of the time when God brings the right arrangement. This time is now here. We now have the final High Priest and the ministrant in the heavenly Sanctuary (8:1, 2). Can the readers now think of turning back to what was only a parable? Let them think of the old Tabernacle as highly as they will, what has now come in our High Priest Jesus appears only so much the higher as it also indeed is.

This is the thought of these verses, which should not be confused when one is studying the various details of the wording.

     Lenski, R. C. H.: The Interpretation of the Epistle to the Hebrews and of the Epistle of James. Columbus, O. : Lutheran book concern, 1938, S. 282.

The parabolic nature of the Holy Place in the Tabernacle of the wilderness is thus fully shown. All the services for which it was designed were not the completeness which the Spirit intended for the conscience. This very incompleteness pointed forward to the time when all would be complete and right according to the Spirit’s design. This blessed period had now come since Jesus had shed and offered his blood to God in the divine Sanctuary. No one must now forsake Jesus and imagine that he will find rest for his conscience in the old ordinances of the Tabernacle. The old Israelites had their conscience cleansed only by faith in the completeness which the coming High Priest would bring.

It is a bit surprising to note that the writer uses “the Holy Place” and not the Holy of Holies and what the high priest did there when he is bringing out the inadequacy of the Tabernacle and its function. He is wise in this procedure. The very fact that the Tabernacle has this anterior chamber shows that this could not be the final Sanctuary that had been designed by the Spirit for the expiation of our sins. As long as the Holy Place stood before the Holy of Holies, the latter was marked as not being the final Sanctuary. Yet the Spirit had never ordered Israel to have a Tabernacle that had only one room, only a Holy of Holies. The one final Sanctuary is not made with hands (v. 11) or by man (8:2); it is heaven itself, where the eternal God dwells, where Jesus appeared with his blood (9:24).

11) So much for the earthly Tabernacle; now, in comparison, the heavenly Tabernacle.

Christ, however, arrived as High Priest of the good things about to come by means of the greater and more complete Tabernacle, not handmade, that is, not of this creation, nor by means of blood of goats and calves but by means of his own blood went in once for all into the Holy Place, obtaining an eternal ransoming.

Although the writer often uses the name “Jesus,” the name “Christ,” which points to our Savior’s office, is in place here, for his great High-priestly act is to be described. On the relation of the three aorists: participle, main verb, participle, little needs to be said. They present three closely connected historical facts like Caesar’s famous dictum: Veni, vidi, vici, “I came, I saw, I conquered.” Only the relation of the facts is involved in the tenses. The writer has the choice as to which of the three he wishes to make a participle, which the main verb, or whether he wants to use participles at all. The writer’s choice is certainly a good one: arrived, he entered, obtaining. There is no thought of intervals of time in these aorists but only the thought of natural relation, and this is not expressed by the tenses as tenses but by the sequence of the statements. So we do not ask: “How long before he entered did he arrive, and how long after he entered did he obtain?” We may even leave out the participles and say: “As High Priest he entered for eternal ransoming,” and we have the writer’s meaning. We therefore disregard the dating of the first participle as if this goes back to the incarnation or to the assumption of Christ’s office three years before his death.

     Lenski, R. C. H.: The Interpretation of the Epistle to the Hebrews and of the Epistle of James. Columbus, O. : Lutheran book concern, 1938, S. 287.

“The blood of Jesus” is a subject that deserves an entire dissertation, especially since “the old blood theology” is so often attacked, called “gory,” counted unholy and not sanctifying (10:29). The connotation of the term “blood” is that of sacrifice, the expiation of the sacrifice that covers and removes sin; thus “blood” is more precise than “death” since many deaths are bloodless. In a sacrifice the blood is shed or poured out so that the life goes out in death. The expiation is thus connected with substitution. The life of the sacrificial victim goes out in death so that the life of the beneficiary of the sacrifice is spared. This is by far not all; the blood comes to the altar, the sanctuary, the mercy seat, i.e., before God, in the way indicated by him so that he may accept it. Only this blood expiates and cleanses. Much more may be said. The one fact to be noted is that it is not the blood as a substance, nor the blood that is made to flow by mortal wounds that is involved in substitutionary sacrifice but the blood that is shed for the specific expiatory purpose. “Blood” thus = the completed sacrifice as it is brought to God.

The blood sacrifices of the Old Testament expiatory and cleansing rituals possessed efficacy only because God connected them with the eternally efficacious blood of his own Son (Rev. 13:8). That is the τελείωσις, the completion that reached the goal and came about only when our High Priest, Christ, offered “his own blood” in sacrifice once for all.

We discard the idea that at the time of his death Jesus took his blood into the heavenly Sanctuary before God. One is disturbed to read what Bengel, Stier, Delitzsch, and others say about Christ’s blood; such things as that the blood Christ shed was received back into his body, that it was received into heaven, or that the blood which was left in Christ’s dead body was increased and renewed. These distressing conceptions center particularly on the Lord’s Supper, in connection with which some speak of “the glorified blood” that is now given us to drink in the Sacrament. Where does Scripture speak of Christ’s “glorified blood”? The words that are used in connection with the Sacrament are: “my blood in the act of being shed for you” just as: “my body in the act of being given for you.”

     Lenski, R. C. H.: The Interpretation of the Epistle to the Hebrews and of the Epistle of James. Columbus, O. : Lutheran book concern, 1938, S. 292.

Bengel was very influential in Pietism.

Bengel was a leader in Pietism. He advocated that the blood of Christ in heaven is used to atone for sins. 

His son-in-law Burke worked with him and advanced the concept of the entire world being declared forgiven of its sins. Hoenecke quotes him and uses the term General Justification, which in German means "every single person declared forgiven."

Hoenecke, who graduated from Halle University:

And Ph. D. Burk (Rechtfertigung und Versicherung, p. 41) rightly said:

‘The difference between general justification and the more common usage of the term justification can be expressed as follows. The latter takes place precisely upon the appropriation of the former.’

An emphasis upon general justification is necessary in order to safeguard the material content of the Gospel.

We need furnish no extraordinary proof in regard to the justification of the individual sinner; let us suffice with the story of the publican. Justification takes place in the one who appeals to the grace of God, but it does not take place in the Pharisee. And the entirety of Scripture demonstrates that he who believes is always justified; this applies to every individual, the moment that faith is kindled in him.”

Adolph Hoenecke, Dogmatik, III, p. 354-5. Hoenecke obviously disagrees with WELS about UOJ.

LI translated this section for the book, Thy Strong Word, many years ago.

Franz Delitsch, 1813-1890

Delitzsch is extremely important for Lutherans. He was a famous Pietist scholar who consistently backed Bishop Martin Stephan, STD - before and after the journey to the Promised Land (Perryville, Missouri) and the scandal over promiscuity and syphilis.

Delitzsch is known for co-authoring Old Testament commentaries. He changed his position as he became a rationalist. He argued against the Two Isaiah liberal, sceptical theory. He reversed himself and argued for it.

WELS has a parallel. When Ted Hartwig argued for Two Isaiahs at Dr. Martin Luther College, the WELS leaders backed him. Nothing was done. Later, Hartwig was used as the authoritative expert to promote the feminist creeds in the Booze and Broads edition of Christian Worship.

Knapp was the last of the old Pietists at Halle University.
His dogmatics book is still in print - I have one from 1830.

Ichabod:

From the English translation of Knapp's Christian Theology, which was widely read in German and English, in America and Europe, before the Missouri Synod began and throughout the 19th century -

§ 113. UNIVERSALITY OP JUSTIFICATION. 817

It is universal as the atonement itself; vid. § 111, II. If the atonement extends to the whole human race, justification must also be universal; i. e. all must be able to obtain the actual forgiveness of their sins and blessedness, on account of the atonement of Christ. But in order to obviate mistakes, some points may require explanation. Justification, then, is universal,

(1) In respect to the persons to be pardoned.

All men, according to the Bible, may partake of this benefit. It was designed for all; vid. especially Rom. 3: 23. 5: 15 (§ 111),

318 ART. X. § 113. UNIVERSALITY OP JUSTIFICATION

in opposition to Jewish exclusiveness. It is bestowed however conditionally ; certain conditions are prescribed which are indispensable. Those who do not comply with these conditions, are excluded from the enjoyment of the benefit. Justification and forgiveness are not, therefore, universal in effect (actu); and this solely through the fault of men.*

Another conclusion from the universality of justification is, that every one may be sure of his forgiveness. This certainty, however, must not be founded upon inward/ee/ing-s, which are frequently deceptive ; but upon an actual compliance with the conditions on which God will forgive sins. If any one finds in himself the signs of true faith, of sincere love to God and Christ, of a renewed heart, and of a virtuous Christian disposition, he is justified. Rom. 8: 16, " The holy, Christian temper wrought in us by God, gives us the clearest and surest proof, that we are the children of God." 1 John 3: 7. 2 Pet. 1: 9, 10. This certainty is in the highest degree necessary to our tranquility and happiness. 1 Tim. 1: 16. ICor. 6: 11. 1 John 5: 18—20.

(2) In respect to sins and the punishment of sin.

(a) As to sins; the position that all sins, without exception, are forgiven for Christ's sake, is proved partly from the power and efficacy of the atonement of Christ, which is extended to all sins (vid. § 111, and the texts there cited) ; and partly from the texts which promise forgiveness of all sins, even the greatest and blackest, to those who comply with the prescribed conditions of pardon. Ezek. 18: 21, 22. Ps. 103: 3. 1 Cor. 6: 11. Ephes. 2: 5. 1 Tim. I: 15. The sin against the Holy Ghost cannot be regarded as an exception ; vid. § 84.

(6) As to the punishment of sin ; the answer to the question whether the pardoned are exempt from all the punishments of sin, whether therefore justification is plena et perfecta, may be learned from § 111, II. The natural and physical evils which result from past sins, indeed, remain ; but they are mitigated and rendered more tolerable, and are divested of the terror of punishment, by the ces-

* [Translator - This is very conveniently expressed by the terms objective and subjective justification. Objective justification is the act of God, by which he proffers pardon to all through Christ; subjective, is the act of man, by which he accepts the pardon freely offered in the Gospel. The former is universal, the latter not.]

The Eighth Sunday after Trinity. Matthew 7:15-23. Beware of Wolves in Sheep's Clothing

The Eighth Sunday after Trinity  2012

Pastor Gregory L. Jackson

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

Bethany Lutheran Church, 10 AM Central Time

The Hymn #260    O Lord Look Down                                1.4

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 #495              From Greenland's Icy Mountains 3:23

The Fruit of Sound Doctrine

The Communion Hymn # 307            Draw Nigh                3:72

The Preface p. 24
The Sanctus p. 26
The Lord's Prayer p. 27
The Words of Institution
The Agnus Dei p. 28
The Nunc Dimittis p. 29
The Benediction p. 31
The Hymn # 309     O Jesus Blessed Lord             3:70  

KJV Romans 8:12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. 14 For as many as are led by the Spirit of God, they are the sons of God. 15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit itself beareth witness with our spirit, that we are the children of God: 17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

KJV Matthew 7:15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them. 21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

Eighth Sunday After Trinity

Lord God, heavenly Father, we most heartily thank Thee that Thou hast caused us to come to the knowledge of Thy word. We pray Thee: graciously keep us steadfast in this knowledge unto death, that we may obtain eternal life; send us now and ever pious pastors, who faithfully preach Thy word, without offense or false doctrine, and grant them long life. Defend us from all false teachings, and frustrate Thou the counsels of all such as pervert Thy word, who come to us in sheep's clothing, but are inwardly ravening wolves, that Thy true Church may evermore be established among us, and be defended and preserved from such false teachers, through Jesus Christ, Thy Son, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.

The Fruit of Sound Doctrine

First Sermon against False Teachers, Mathew 7:15-23

Second Sermon against False Teachers, Matthew 7:15-23

Third Sermon against False Teachers, Matthew 7:15-23

Luther says this about false teachers:

False Doctrine Tolerated

"And such false teachers have the good fortune that all their folly is tolerated, even though the people realize how these act the fool, and rather rudely at that. They have success with it all, and people bear with them. But no patience is to be exercised toward true teachers! Their words and their works are watched with the intent of entrapping them, as complained of in Psalm 17:9 and elsewhere. When only apparently a mote is found, it is exaggerated to a very great beam. No toleration is granted. There is only judgment, condemnation and scorn. Hence the office of preaching is a grievous one. He who has not for his sole motive the benefit of his neighbor and the glory of God cannot continue therein. The true teacher must labor, and permit others to have the honor and profit of his efforts, while he receives injury and derision for his reward."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VII, p. 110f. Second Sunday in Lent. 2 Corinthians 11:19-33; 12:1-9. Psalm 17:9.

God Punishes Ingratitude by Allowing False Teachers

"In the second place such teachers are disposed to bring the people into downright bondage and to bind their conscience by forcing laws upon them and teaching works-righteousness. The effect is that fear impels them to do what has been pounded into them, as if they were bondslaves, while their teachers command fear and attention. But the true teachers, they who give us freedom of conscience and create us lords, we soon forget, even despise. The dominion of false teachers is willingly tolerated and patiently endured; indeed, it is given high repute. All those conditions are punishments sent by God upon them who do not receive the Gospel with love and gratitude."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VII, p. 111. Second Sunday in Lent. 2 Corinthians 11:19-33; 12:1-9. John 5:43.

False Teachers Flay Disciples to Bone

"In the third place, false teachers flay their disciples to the bone, and cut them out of house and home, but even this is taken and endured. Such, I opine, has been our experience under the Papacy. But true preachers are even denied their bread. Yet this all perfectly squares with justice! For, since men fail to give unto those from whom they receive the Word of God, and permit the latter to serve them at their own expense, it is but fair they should give the more unto preachers of lies, whose instruction redounds to their injury. What is withheld from Christ must be given in tenfold proportion to the devil. They who refuse to give the servant of truth a single thread, must be oppressed by liars."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VII, p. 111f. Second Sunday in Lent. 2 Corinthians 11:19-33; 12:1-9.

Avarice in False Teachers

"Fourth, false apostles forcibly take more than is given them. They seize whatever and whenever they can, thus enhancing their insatiable avarice. This, too, is excused in them."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VII, p. 112. Second Sunday in Lent. 2 Corinthians 11:19-33; 12:1-9.

They Lord It Over Us

"Fifth, these deceitful teachers, not satisfied with having acquired our property, must exalt themselves above us and lord it over us...We bow our knees before them, worship them and kiss their feet. And we suffer it all, yes, with fearful reverence regard it as just and right. And it is just and right, for why did we not honor the Gospel by accepting and preserving it?"
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VII, p. 112. Second Sunday in Lent. 2 Corinthians 11:19-33; 12:1-9.

We Are Dogs and Foot-Rags

"Sixth, our false apostles justly reward us by smiting us in the face. That is, they consider us inferior to dogs; they abuse us, and treat us as foot-rags."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VII, p. 112. Second Sunday in Lent. 2 Corinthians 11:19-33; 12:1-9.

KJV Matthew 7:15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.

This Gospel begins with a warning that everyone should note, but it goes against human nature to recognize the signs.

False prophets never dress as devouring wolves. Instead, they put on the nicest fleece and show their charming selves. They only want to do good for everyone and spare them the harshness of those barking guard-dogs who seemed so alarmed at such sweet, gentle. Shepherds.

The excuses for false teachers are almost always like this –

But he is such a nice guy.

He was my classmate. I drank a lot of beer with him.

We can afford to have one person like him in our large church body.

He is only trying to help everyone, so he does step on a few toes.

If a man is a multiple felon, the entire congregation lines up on his side. When one synod president caught AIDS the old-fashioned way and blamed his wife for being in nursing, the congregation applauded him when he finally left office.

God’s Word goes against our sinful nature in several ways. Left alone, we would quickly revert to an unregenerate state. Being irritated or angered by a minister is not proof of error, and being soothed or seduced is not proof of his orthodoxy. Needless to say, the current business model is not much different from many other eras, when people found reason to pick at faithful preachers while excusing the excesses of obvious false teachers.

16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?

When I used this as a theme, against Church Growth teachers, the results were pure fury. This term “fruits” is especially appropriate, because it does not refer to apples and oranges but to all the seed producers in the plant kingdom.

When a rose blooms it tries to produce a fruit, called the rose hip. The rose hip contains rose seed (and a lot of Vitamin C). Most plants flower and fruit. Some plants are useful while others are invasive weeds. One nightshade is tomato, potatoes, peppers, eggplant and tobacco. All three are planted and cultivated for their produce. Woody nightshade is a weed, and deadly nightshade is toxic (except for producing bella donna).

Whenever one type of seed is planted, weed seeds get mixed among them and often try to take over the crop. The weeds’ advantage is looking like the valuable plant, so they are left along until it is too late.

Nevertheless, no one plants thistles and expect to harvest figs. Nor will grapes ever grow on thorns.

Jesus’ example is clear for anyone. Figs and grapes both require plenty of care, and people value them. One does not start out with rank, gross weeds and end up with desirable produce.

17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.

This is so clear because no one can dispute it in God’s Creation, but they constantly oppose the same thought in doctrine. No one is foolish enough to practice the wrong concept in gardening and farming, but all the great and wise ones in the various church bodies advocate the wrong approach so plainly opposed by Jesus Himself.

First – the corrupt tree bearing evil fruit. These are often called “junk trees,” because they are messy, greedy, and taken over from valuable species.

In the church we find the so-called conservative Lutherans making common cause with Baptists, Methodists, Roman Catholics, and drawing their financial support from a pan-religious insurance business (Thrivent). At first this was denied or down-played as “spoiling the Egyptians.” Now is it is openly paraded as the cure for the Christian faith when it has been proven toxic and deadly.

We had a mountain ash tree in our yard. People said, “The fruit is pretty and birds love it, but the berries are poisonous to humans.” Did any of us want to eat those berries, grab our stomachs in pain, and fall over? The temptation was zero, but the same thing among Lutherans only incites people to have even more of the toxins. They argue, “These are the bad trees, from false teachers, so they will do us a lot of good.”

About justification without faith – “This is new. We have to admit that. But the Lutheran Confessions encourage us to make up new dogmas and inflict them on the Lutheran Church.”

The Good Tree

This recipe is so seldom read and followed that few have even experimented with it. As soon as people find out how blessed it is, they turn away from it and return to the evil, junk tree, praising its noxious fruit, its poisonous berries.

The good tree is the Gospel, justification by faith. One of our Moline readers asked, “What does that term mean?” It means simply that God declares us forgiven through faith in His Son.

The entire purpose of the Christian Church is to teach forgiveness, to show how we receive that forgiveness, and provide that forgiveness through the Means of Grace. Anything else is secondary.

Luther explained this in his Galatians commentary. I like the Kregel because it is one volume. The American Edition (edited by Yale theologian Jaroslav Pelikan) is two volumes.

There are two kinds of righteousness. One belongs to earth. Civil righteousness (in governing), ceremonial righteousness (in manners and polite traditions), and the righteous of the Law (taught by Moses). These are active and performed by  man, but they do not erase sin or gain eternal life. They are good, since they belong to God, but they are limited.

The other kind of righteousness is passive. It is the righteousness of faith (Kregel p. xii). This can come only from God. The vast majority have no understanding of this, because it goes against the Old Adam, who wants to earn everything with works.

No one can meditate on this and find the answer. The answer comes from the Word of God. The Holy Spirit reveals it through the Gospel. Paul said to the Thessalonians – Not only do you know this to be true, you have experienced it as well.

Active righteousness must always make us feel heavy and burdened, because it is something we must do. That is a common question in the classroom, “What do I have to do?”

Passive righteousness, the righteousness of faith, means that we receive what God freely and graciousness gives through His Son. This is imputed to us, as emphasized in Romans 4. It is charged to our account through faith. Imputation can be translated as “reckoned” or “considered” or “counted.” I like the simpler Anglo-Saxon words.

We are counted as righteous through faith. All sins are forgiven, so believing is forgiveness, and forgiveness is salvation.

How does this happen? God calls preachers to teach the Gospel and administer the Sacraments. They are not the only ones to teach the Gospel, but it is their primary duty to preach, teach, and convey forgiveness. Above all – they are to remain faithful to the Word, no matter who opposes them or who encourages a compromise.

Obviously, a church baseball team is low on the list of priorities. How easily the Gospel minister is seduced into thinking he will be popular for having lots of activities and a smooth-running operation. He does not have to please God with fidelity to the Word. He has to please the treasurer with a steady increase in funds, a balanced budget, and a thriving endowment fund.

The Christian Church is to be a place where sins are forgiven, so the comfort provided by Christ Jesus is enjoyed in its fullness.

In the Galatians introduction, Luther saved the Law of Moses for later, after the Gospel – for good reason. Some start with the Law and never leave the Law. They cannot let go of Moses, so they make him the Savior. Yes, you must believe, but you must also do this – or believing is not enough.

The Old Adam, the earthly carnal man, must have the Law to show him his sins and make him hungry for righteousness, for peace, for forgiveness. But it is wrong to take someone who is anxious and in terrors of conscience for his sin, and demand a work to merit forgiveness. This is precisely where the comfort of the Gospel strengthens man against temptation and sin. But more Law creates despair – or worse – a certainty that payment equals forgiveness.

Believing Plus (faith plus a work demand) is no better than the Roman Catholic Faith Plus (fides formata, faith formed by love, or faith plus works).

Believing Plus leads to such remedies as – Now you must tithe, or Now you must join a cell group, or Now you must do some other work. Rick Warren, so popular among deluded Lutherans, says that faith alone is not enough. I have heard that from other “Evangelicals” who disgrace their name – Evangelical.

http://ivarfjeld.wordpress.com/2010/09/24/rick-warren-wants-all-to-work-with-the-pope-and-mecca/

Receiving in faith, by faith alone, is so alien to our culture of works and merit that the Lutheran Church no longer teaches it. Even worse – they teach against it, as if their recent fad is an eternal treasure.

http://www.youtube.com/watch?v=8B_N7nudHWU&feature=player_embedded

The Power of the Gospel

The power of the Gospel can be seen in that passive righteousness glorifies God completely.

Because it is God’s work alone, through the Means of Grace, man has the comfort of realizing it does not depend on his work or merit. Unbelievers cannot see this. They look at faith as simple-mindedness. Thus they cannot understand Gospel motivation since they only trust in a form of the law.

Although it seems to be a simple difference between “I have to” and “I want to,” there is a gulf between the two.

The Gospel means – “I want to.” 

19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them.

The false teachers astonish with their works, and say, “Look at me. Marvel at what I have done. All this is for God’s glory.”

But that cannot be when the tree is evil. Whatever looks good for the moment cannot be a harvest for eternal life. From faith in man can only come a rejection of God, so the evil leaders produce skeptics and atheists who still attend a religious function but only if it suits their philosophy.

One old-fashioned preacher said, “The time will come when there will no longer be shepherds leading the flock, but clowns entertaining the goats.” That was a far-sighted prediction, since there have been many clown services lovingly taped and piously broadcast.

21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

This fits C. S. Lewis’ warning that the scariest passages in the Bible come from Jesus Himself. In love, He warned everyone for generations to come about the evils of false doctrine.

It is all done with such superior motives, but the claws and fangs come out when their fidelity to the Word is questioned.

Whatever is done in harmony with the Word will be blessed, even if everyone seems to rage against it. God’s blessings are not like man’s dreams. God works through difficulty, persecution, illness, distress, the hatred and shunning of others. That makes believers more fruitful, even though it meant to harm.

On the other hand, when people triumph by attack the Word of God, they seem to thrive anyway. They gloat that the true God is rewarding them for being so thoughtful and wise in their designs, but only bring destruction to themselves and others.

I often think of the French Protestants driven from their homeland, pushed onto galley ships as slaves, and slaughtered like sheep. That persecution drove part of my family to America and the best seaman to Britain. France lost forever their naval power and some of their best citizens.

Many ill people have no power or works to impress the world. Our daughter Erin Joy was born on July 29^th. She could not speak or eat on her own. She could not roll over by herself. And yet she gave in many ways. Her faith began at her baptism, so she responded knowingly when her nurses spoke about Jesus. Not by talking, because she could not talk – but by her facial responses. That impressed people so much that they came just to see her, to be lifted up by her love when they were visiting dying relatives. Everything done in faith glorifies God, and nothing makes that more apparent than having no outward abilities to impress others. A good tree only produces good fruit.

Tending the Garden and Orchard

Parents who wish the best for their children realize that weeds grow on their own, but valuable plants need loving care. Children need a good environment (the best soil) and spiritual enrichment (the Means of Grace). They need their spiritual problems addressed at once and their godly attributes encouraged. Everything invested in their Christian growth increases the blessings of many for generations to come.

Trinity Eight

Matthew 7:15-23

"Just as true doctrine is the greatest gift we can enjoy, so false doctrine is the most baneful evil that can beset us. False doctrine is sin, it is the invention of Satan, and it imperils and destroys salvation. False doctrine is every teaching contrary to the Word of God. Scripture enjoins upon us to proclaim only the truth."

            W. A. Baepler, "Doctrine, True and False," The Abiding Word, ed., Theodore Laetsch, St. Louis: Concordia Publishing House, 1946, II, p. 501.         

"No false dogma has ever been spread in the church which was not put forth with some plausible show, for sheep's clothing is the show of false religion (says Chrysostom). Indeed, the weaker and more ruinous the cause is, the more arguments it needs, sought everywhere and in every way possible, as though to cover it over with paint or to swathe it with medicine. For Pindar [famous Greek lyric poet, 518-438 B.C.] says, 'For a just cause three words are sufficient.' Therefore the papalists have gathered very many and varied arguments in order to establish Purgatory."

            Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1986, III, p. 325.      

"Paul calls all false spirits bold and proud. Yes, in their filth with their protectors they are proud and impudent, otherwise they are the most cowardly villains that can be found. When they are to appear and answer for their conduct, they produce a single answer. Among themselves they are bold, and venture to catch God in His own Word; but when it comes to the test, they simply despair."

             Sermons of Martin Luther, 1983, V, p. 204.      

"For every sect has always had one or more particular hobbies and articles which are manifestly wrong and can easily be discerned to be of the devil, who publicly teach, urge and defend them as right certain and necessary to believe or to keep For the spirit of lies cannot so conceal himself, but that he must at last put forth his claws, by which you can discern and observe the ravenous wolf."

               Sermons of Martin Luther,  IV, p. 282f.      

  

"For this reason one should not be too credulous when a preacher comes softly like an angel of God, recommends himself very highly, and swears that his sole aim is to save souls, and says: 'Pax vobis!' For those are the very fellows the devil employs to honey people's mouths. Through them he gains an entrance to preach and to teach, in order that he may afterward inflict his injuries, and that though he accomplish nothing more for the present, he may, at least, confound the people's consciences and finally lead them into misery and despair."

             Sermons of Martin Luther,  II, p. 322. 

"It is not enough that we preach correctly, which the hireling can also do; but we must watch over the sheep, that the wolves, false teachers, may not break in, and we must contend for the sheep against the wolves, with the Word of God, even to the sacrifice of our lives. Such are good shepherds, of whom few are found."

              Sermons of Martin Luthe,r  III, p. 34. 

"There are other wolves, however, who come to us in sheep's clothing. They are the false prophets, who under the form of pious and religious instruction feed pure poison to the sheep of Christ. Against these Christ warns us, that we may be constantly on our guard, lest with sugar-coated words and flattering religious expressions they mislead us, deceive us, by their cunning, and draw us to themselves, as He says in Matthew 7:15: 'Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves.'" 

            Sermons of Martin Luther,  III, p. 35.

"The world desires such wolf preaching, and is not worthy of anything better since it will not hear nor respect Christ. Hence it is that there are so few true Christians and faithful preachers, always outnumbered by the members of the false church."    

Sermons of Martin Luther, III, p. 385. 

"For nothing can feed or give life to the soul, which is not the doctrine of Christ. Although the hireling does not himself slay and destroy he does not restrain the wolf. Therefore, because you neither point out nor teach this shepherd, you shall not and ought not to be heard, but you shall be shunned as a wolf."                   

Sermons of Martin Luther, III, p. 58f.         

"Thus too, if our confidence is to begin, and we become strengthened and comforted, we must well learn the voice of our Shepherd, and let all other voices go, who only lead us astray, and chase and drive us hither and thither. We must hear and grasp only that article which presents Christ to us in the most friendly and comforting manner possible. So that we can say with all confidence: My Lord Jesus Christ is truly the only Shepherd, and I, alas, the lost sheep, which has strayed into the wilderness, and I am anxious and fearful, and would gladly be good, and have a gracious God and peace of conscience, but here I am told that He is as anxious for me as I am for Him."

Sermons of Martin Luther,   IV, p. 86. 

   

"No work is so evil that it can damn a man, and no work is so good that it can save a man; but faith alone saves us, and unbelief damns us. The fact that someone falls into adultery does not damn him. Rather the adultery indicates that he has fallen from faith. This damns him; otherwise adultery would be impossible for him. So, then, nothing makes a good tree except faith."  

What Luther Says, An Anthology, St. Louis: Concordia Publishing House, 1959, I, p. 475. Matthew 7:15-23.        

"They [the false teachers] fared like a man who looks through a colored glass. Put before such a man whatever color you please, he sees no other color than that of the glass. The fault is not that the right color is not put before him but that his glass is colored differently, as the word of Is. 6:9 puts it: You will see, he says, and yet you will not see it."

Martin Luther, What Luther Says, 1959, II, p. 644.          

"You cannot of a truth be for true doctrine without being unalterably opposed to false doctrine. There can be no 'positive theology' where the God-given negatives have been eliminated from the Decalog."

Norman A. Madson, Preaching to Preachers, Mankato: Lutheran Synod Book Company, 1952 Preface.  

"Every departure from God's Word, every error, is dangerous to the soul. There is a fearful, diabolical power in error; for every error is the devil's work, and through fellowship with error a person puts himself under the influence of the devil. Here human reason is helpless."

Francis Pieper, The Difference between Orthodox and Heterodox Churches, and Supplement, Coos Bay, Oregon: St. Paul's Lutheran Church, 1981, p. 42.

"Even the history of the world shows how great is the power of the devil's kingdom. The world is full of blasphemies against God and of wicked opinions, and the devil keeps entangled in these bands those who are wise and righteous [many hypocrites who appear holy] in the sight of the world. In other persons grosser vices manifest themselves. But since Christ was given to us to remove both these sins and these punishments, and to destroy the kingdom of the devil, sin and death, it will not be possible to recognize the benefits of Christ unless we understand our evils. For this reason our preachers have diligently taught concerning these subjects, and have delivered nothing that is new, but have set forth Holy Scriptures and the judgments of the holy Fathers."

Apology Augsburg Confession, Article II: Of Original Sin, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 119. Tappert, p. 

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Pastor emeritus Nathan Bickel has left a new comment on your post "The Eighth Sunday after Trinity. Matthew 7:15-23. ...":

Ichabod -

I find that Luther's remarks about false teachers and false teaching are  very apt, timely and even "modern." His words proclaimed in the 1500's reflect a present day reality.

Nathan M. Bickel

www.thechristianmessage.org

www.moralmatters.org