Covers Done - Now To Finish the Inside

Norma A. Boeckler has already designed the front and back covers for the book on Justification.

Dogs Are Cleaner Than Bearded Men - Study Rocks ELDONA's Bearded Priests and Bishop

 The study found all of the bearded men, aged from 18 to 76, showed high microbial counts, while only 23 out of 30 dogs had high counts, and the remainder had moderate levels.Seven of the men were shown to have bugs hazardous to human health. The scanners were disinfected after the dogs were examined on the MRI scanner, showing a “significantly” lower bacteria count compared with levels seen when used by humans.

 El-dona, less than one square-mile,
Where trimmers are reviled, year round.
 Oh, dream-turner, and side-burner,
Wherever you're going, I hope it's away.

ELCA Begins Debating Pronouns and Terminology for God

ELCA Female Bishops Posed for "She Is Loose!"

"Let's not get all excited," as they always say - just before the riot starts. ELCA debated terminology for the Holy Trinity before its radical incarnation. The Commission for a New Lutheran Church proposed no longer using Father, Son, and Holy Spirit. However the original terms (found in most Bibles) won by a vote of 33-30. ELCA officially began in 1987, so that was 32 years ago.

Now people are picking their own pronouns to use when others communicate with them and they are listing the "correct" pronouns on public websites, so this debate is already over. No matter what the bigwigs declare, as proven by 2009, the far left will do what they wish and once again turn the forbidden into the mandated.

As the ELCA women bishops have said in pubic, they have to stop blocking the work of the Holy Spirit.

Here is some material from Exposing the ELCA. I could link more articles, but a little bit is enough.

Posted on Ichabod - from She Is Loose, about their female bishops:

So trying to figure out, how do we be open to the Spirit and be open to the Spirit’s work? Because I’m telling you what, the Spirit is up to something …
Bishops: Amen. Yes, she is.
Briner: … if we would just let her out.
Bishops: Let her out. Get out of her way.
Briner: Open the doors and let her out.
Bishops: She’s out! She is loose!

 Thrivent pays them to work with ELCA, and they are happy to do so.

Palm Sunday, The Sixth Sunday in Lent, 2019 - The Unexpected King

Palm Sunday, The Sixth Sunday in Lent, 2019

Pastor Gregory L. Jackson

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

Bethany Lutheran Church, 10AM Central Daylight Time

The Hymn #160         All Glory, Laud             

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 # 162                 Ride On                 

The Unexpected King

The Communion Hymn # 42            O Thou Love Unbounded  

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 #341                Crown Him with Many Crowns                          

KJV Philippians 2:5 Let this mind be in you, which was also in Christ Jesus: 6 Who, being in the form of God, thought it not robbery to be equal with God: 7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 9 Wherefore God also hath highly exalted him, and given him a name which is above every name: 10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

KJV Matthew 21:1 And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, 2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. 3 And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. 4 All this was done, that it might be fulfilled which was spoken by the prophet, saying, 5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. 6 And the disciples went, and did as Jesus commanded them, 7 And brought the ass, and the colt, and put on them their clothes, and they set him thereon. 8 And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way. 9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.

Palm Sunday

Almighty and everlasting God, who hast caused Thy beloved Son to take our nature upon Himself, that He might give all mankind the example of humility and suffer death upon the cross for our sins: Mercifully grant us a believing knowledge of this, and that, following the example of His patience, we may be made partakers of the benefits of His sacred passion and death, through the same, Thy beloved Son, Jesus Christ, our Lord, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.

Background form the Today's Sermon
King David was the model for the expected Messiah, especially since Messiah means "anointed-with-oil" king. The Greek term for anointed with oil is Christos. Based on King David, who was a religious and military leader, many expected the same kind of ruler. The brief era of independence increased that hope, with their own on the throne - Maccabeus. However, that did not last, so Rome was invited in as peace-keepers, and Rome decided to stay.

The throne passed out of the Jewish line, which was a signal for the Messiah, the Son of David to come. But as always, God's revelations are not the same as man's expectations. No one could really predict what would happen when Jesus entered Jerusalem, but His arrival definitely looked Messianic and was hailed as Messianic. They hailed Him as the Son of David, which also happened on His way there.

But the actual revelation was there in front of them for centuries, Isaiah 53. He would not lead an army and chase the Roman garrisons out of their country. Instead, the religious and political leaders would cooperate in arresting, torturing, and executing Him.

That is the irony - everything was already foretold in Isaiah 53 and Psalm 22, to be fulfilled in the smallest detail. However, they were read without being seen or comprehended. Only later, after the Resurrection, did people start to see how it all fit together.

The Unexpected King

KJV Matthew 21:1 And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, 2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me.

We know from Luke that Jesus had come back to Jerusalem many times as a lad. Something made this return special, notable, and reason for celebration.

John's Gospel emphasizes the build up of hatred toward Jesus and the fear of Thomas and the disciples - they could all die when trying to visit His friend Lazarus, who was deathly ill. And yet Jesus, who previously avoided crowds, turmoil, and attempts to make Him king, pressed onward to the little town near Jerusalem.

The difference in this case was that His time was fulfilled. He might have been killed or made king before, but He did not allow it. This time He made a deliberate impact on the entire region by delaying His visit to Lazarus and raising His friend from the dead. Gospel olf John.

Lazarus was a wealthy man with a tomb carved out of rock. When Jesus looked on it, He shook with emotion. There was His friend, who died during the delay. And there Jesus would be too, in short order. Jesus wept, and He called Lazarus out of death, out of the tomb. His friend came out, still dressed in his funeral apparel.

Lazarus had been dead for days. The funeral gathering was large because he was well known in the area. The effect of Jesus raising Lazarus, being accompanied by His friend and the former funeral mourners, was the same as announcing, "I am your Messiah." People followed Him from nearby Bethany and streamed out of the city to meet Him. The religious leaders plotted to kill Jesus and Lazarus, the One with divine power and the evidence of that power.


2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me.

Jesus sent His disciples to get the beasts of burden because that was the traditional way to enter the city as the king. Judas Maccabeus did that too and was greeted, in much the same way. There was an armed uprising 40 years after the death and resurrection of Christ, and yet another one, about 130 AD. So there were many imagined kings, but only one true Messiah.

Luther interpreted the "village over against you" as purely geographic, but in the Scriptures as a whole, Jesus did this often and expected His disciples to do the same. He went to the opposition and avoid the curious crowds as much as possible. He traveled to non-Jewish areas and came deliberately to a hostile Jerusalem. He knew in advance that the poof of His divine status as the true Son of God and Messiah would precipitate all the plans against Him. Curiously, Lazarus was not murdered, and His disciples (except Judas) live to tell about His death resurrection.

In showing Himself to be the Messiah, was Jesus exalting Himself? The contrary is true. After showing His power over life and death, His great appeal to the crowd (who knew of this and many other miracles), plus His preaching with authority -  Jesus declined to defend Himself or show any resistance to the powers who hated Him so much. This shows us His humility, known as the Son of God yet beaten and crucified as a common criminal.

Luther:
3. If Christ, who was true God by nature, has humbled himself to become servant of all, how much more should such action befit us who are of no worth, and are by nature children of sin, death and the devil! Were we similarly to humble ourselves, and even to go beyond Christ in humility — a thing, however, impossible — we should do nothing extraordinary. Our humility would still reek of sin in comparison with his. Suppose Christ to humble himself in the least degree — but a hair’s breadth, so to speak — below the most exalted angels; and suppose we were to humble ourselves to a position a thousand times more abased than that of the devils in hell; yet our humility would not compare in the least with that of Christ. For he is an infinite blessing — God himself — and we are but miserable creatures whose existence and life are not for one moment secure.

3 And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. 4 All this was done, that it might be fulfilled which was spoken by the prophet, saying, 5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.

Thus it had to be. The people had to see Jesus as the conquering King and also as the crucified Messiah. As Chemnitz wrote in his Apology of the Book of Concord, "The Father is greater than I" means that the Son put on our frail human flesh and made Himself subject to all our emotions, even to the weapons of death. For this reason, the Son is glorified for paying this great price, for humbling Himself to accept death, even the death of the cross. He never lacked His divine power to resist and defeat His enemies, but He declined to use them. 

The Apostles later told those same cheering and jeering crowds that they killed the Prince of Life, making them see themselves as hypocrites and murderers, calling on them to repent.

This seemed to be a great contradiction. If they had the Son of God under their control, where was this power? Little did they know that His power would be shown in another way. They were blinded by their own power, as if all of them could conspire to defeat God with their earthly powers, which God had given and could take away.

So we have seen across the ages. The great and mighty have fallen in the midst of their temporary glory. The weak and unnoticed have trusted in the Word of God and prevailed. 

6 And the disciples went, and did as Jesus commanded them, 7 And brought the ass, and the colt, and put on them their clothes, and they set him thereon.

What a waste to have so many there cheering, and yet everyone gathered to mock Jesus on the cross. But everything had to happen and this scattered the Gospel Promise among many. Not long after, on the Day of Pentecost, thousands became Christians from the preaching of the Gospel. But what did they preach? - These same events and the Promises of God. So this Holy Week is always special, from Palm Sunday to Easter, and it comprises about 25% of each Gospel.

8 And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way.

It is easy to ask, how could they be so fickle? But that has always been true. Five centuries before, Pericles warned the Athenians that they could have a war, but they would get bored with it and no longer want to fight. That seems to far away and remote in time, but still true today. Pastors who pledged to be true to the Scriptures have gone in the opposite direction, so they borrow sermons since they have nothing to say on their own. Congregations that pledged to remain true to the Scriptures have said, in effect, "As long as everything goes smoothly and pillars are happy." Church history class in seminary is often - Look at How Terrible Those People Were Back Then!

Who knows what small child grew up to be a leader in the early Christian Church? We know the faithful grew in great numbers based on one thing alone - the report of these great events and their connection with eternal life.

9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.

The multitudes of that time were just a speck compared to those who followed. The Gospel spread around the world in the most unlikely ways, especially from persecution, but always from people trusting in the Gospel Word.

Luther:
23. As Christ was cast to the lowest depths and subjected to all devils, in obeying God and serving us, so has God exalted him Lord over all angels and creatures, and over death and hell. Christ now has completely divested himself of the servant form — laid it aside. Henceforth he exists in the divine form, glorified, proclaimed, confessed, honored and recognized as God.

While it is not wholly apparent to us that “all things are put in subjection” to Christ, as Paul says ( 1 Corinthians 15:27), the trouble is merely with our perception of the fact. It is true that Christ is thus exalted in person and seated on high in the fullness of power and might, executing everywhere his will; though few believe the order of events is for the sake of Christ.

Freely the events order themselves, and the Lord sits enthroned free from all restrictions. But our eyes are as yet blinded. We do not perceive him there nor recognize that all things obey his will. The last day, however, will reveal it. Then we shall comprehend present mysteries; how Christ laid aside his divine form, was made man, and so on; how he also laid aside the form of a servant and resumed the divine likeness; how as God he appeared in glory; and how he is now Lord of life and death, and the King of Glory.

Announcements

Brett and Amy Meyer's Anniversary is tomorrow.

Andrea Anderson is likely to have laser eye surgery.

No Greek lesson this week. Good Friday service is 7 PM.

Luther's Sermon on the Epistle Lesson - Philippians 2:5-11

PALM SUNDAY


TEXT:

PHILIPPIANS 2:5-11. 5 Have this mind in you, which was also in Christ Jesus: 6 who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, 7 but emptied himself, taking the form of a servant, being made in the likeness of men; 8 and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross. 9 Wherefore also God highly exalted him, and gave unto him the name which is above every name; 10 that in the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

CHRIST AN EXAMPLE OF LOVE.

1. Here Paul again presents to us as a powerful example of the celestial and eternal fire, the love of Christ, for the purpose of persuading us to exercise a loving concern for one another. The apostle employs fine words and precious admonitions, having perceived the indolence and negligence displayed by Christians in this matter of loving. For this the flesh is responsible. The flesh continually resists the willing spirit, seeking its own interest and causing sects and factions. Although a sermon on this same text went forth in my name a few years ago, entitled “The Twofold Righteousness,” the text was not exhausted; therefore we will now examine it word by word. “Have this mind in you, which was also in Christ Jesus.”

2. You are Christians; you have Christ, and in him and through him all fullness of comfort for time and eternity: therefore nothing should appeal to your thought, your judgment, your pleasure, but that which was in the mind of Christ concerning you as the source of your welfare. For his motive throughout was not his own advantage; everything he did was done for your sake and in your interest. Let men therefore, in accord with his example, work every good thing for one another’s benefit. “Who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant.” [“Who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant.”]

3. If Christ, who was true God by nature, has humbled himself to become servant of all, how much more should such action befit us who are of no worth, and are by nature children of sin, death and the devil! Were we similarly to humble ourselves, and even to go beyond Christ in humility — a thing, however, impossible — we should do nothing extraordinary. Our humility would still reek of sin in comparison with his. Suppose Christ to humble himself in the least degree — but a hair’s breadth, so to speak — below the most exalted angels; and suppose we were to humble ourselves to a position a thousand times more abased than that of the devils in hell; yet our humility would not compare in the least with that of Christ. For he is an infinite blessing — God himself — and we are but miserable creatures whose existence and life are not for one moment secure.

4. What terrible judgment must come upon those who fail to imitate the ineffable example of Christ; who do not humble themselves below their neighbors and serve them, but rather exalt themselves above them! Indeed, the example of Christ may well terrify the exalted, and those high in authority; and still more the self-exalted. Who would not shrink from occupying the uppermost seat and from lording it over others when he sees the Son of God humble and eliminate himself?

5. The phrase “form of God” does not receive the same interpretation from all. Some understand Paul to refer to the divine essence and nature in Christ; meaning that Christ, though true God, humbled himself. While Christ is indeed true God, Paul is not speaking here of his divine essence, which is concealed. The word he uses — “morphe,” or “forma” — he employs again where he tells of Christ taking upon himself the form of a servant. “Form of a servant” certainly cannot signify “essence of a real servant” — possessing by nature the qualities of a servant. For Christ is not our servant by nature; he has become our servant from good will and favor toward us. For the same reason “divine form” cannot properly mean “divine essence”; for divine essence is not visible, while the divine form was truly seen. Very well; then let us use the vernacular, and thus make the apostle’s meaning clear.

6. “Form of God,” then, means the assumption of a divine attitude and bearing, or the manifestation of divinity in port and presence; and this not privately, but before others, who witness such form and bearing. To speak in the clearest possible manner: Divine bearing and attitude are in evidence when one manifests in word and deed that which pertains peculiarly to God and suggests divinity. Accordingly, “the form of a servant” implies the assumption of the attitude and bearing of a servant in relation to others. It might be better to render “Morphe tu dulu,” by “the bearing of a servant,” that means, manners of such character that whoever sees the person must take him for a servant. This should make it clear that the passage in question does not refer to the manifestation of divinity or servility as such, but to the characteristics and the expression of the same. For, as previously stated, the essence is concealed, but its manifestation is public. The essence implies a condition, while its expression implies action.

7. As regards these forms, or manifestations, a threefold aspect is suggested by the words of Paul. The essence may exist without the manifestation; there may be a manifestation without the corresponding essence; and finally, we may find the essence together with its proper manifestation. For instance, when God conceals himself and gives no indication of his presence, there is divinity, albeit not manifest. This is the case when he is grieved and withdraws his grace. On the other hand, when he discloses his grace, there is both the essence and its manifestation. But the third aspect is inconceivable for God, namely, a manifestation of divinity without the essence. This is rather a trick of the devil and his servants, who usurp the place of God and act as God, though they are anything but divine. An illustration of this we find in Ezekiel 28:2, where the king of Tyre is recorded as representing his heart, which was certainly decidedly human, as that of a god.

8. Similarly, the form, or bearing, of a servant may be considered from a threefold aspect. One may be a servant and not deport himself as such, but as a lord, or as God; as in the instance just mentioned. Of such a one Solomon speaks ( Proverbs 29:21), saying: “He that delicately bringeth up his servant from a child shall have him become a son at the last.” Such are all the children of Adam. We who are rightly God’s servants would be God himself. This is what the devil taught Eve when he said, “Ye shall be as God.” Genesis 3:5. Again, one may be a servant and conduct himself as one, as all just and faithful servants behave before the world; and as all true Christians conduct themselves in God’s sight, being subject to him and serving all men. Thirdly, one may be not a servant and yet behave as one.

For instance, a king might minister to his servants before the world. Before God, however, all men being servants, this situation is impossible with men: no one has so done but Christ. He says at the supper ( John 13:13-14): “Ye call me, Teacher, and, Lord: and ye say well; for so I am,” and yet I am among you as a servant. And in another place ( Matthew 20:28), “The Son of man came not to be ministered unto, but to minister.”

9. From these explanations Paul’s meaning must have become clear. His thought is: Christ was in the form of God; that is, both the essence and the bearing of Deity were his. He did not assume the divine form as he did that of a servant. He was, I repeat it; he was in the form of God. The little word “was” expresses that divinity was his both in essence and form. The meaning is: Many assume and display an appearance of divinity, but are not themselves actually divine; the devil, for instance, and Anti-christ and Adam’s children. This is sacrilege — the assumption of divinity by an act of robbery. See Romans 2:22. Though the offender does not look upon such conduct as robbery, it is none the less robbing divine honor, and is so regarded by God and angels and saints, and even by his own conscience.

But Christ, who had not come by divinity through arrogating it to himself, but was divine by nature according to his very essence, did not deem his divinity a thing he had grasped; nor could he, knowing divinity to be his very birthright, and holding it as his own natural possession from eternity.

10. So Paul’s words commend Christ’s essential divinity and his love toward us, and at the same time correct all who falsely assume a divine form. Such are we all so long as we are the devil’s members. The thought is: The devil’s members all would be God, would rob the divinity they do not possess; and they must admit their action to be robbery, for conscience testifies, indeed must testify, that they are not God. Though they may despise the testimony of conscience and fail to heed it, yet the testimony stands, steadfastly maintaining the act as not right — as a malicious robbery.

But the one man, Christ, who did not assume the divine form but was in it by right and had a claim upon it from eternity; who did not and could not hold it robbery to be equal with God; this man humbled himself, taking upon him the form of a servant — not his rightful form — that he by the power of his winning example, might induce them to assume the bearing of servants who possessed the form and character of servants, but who, refusing to own them, appropriated the appearance of divinity upon which they had no claim, since the essence of divinity was forever beyond them.

11. That some fail to understand readily this great text, is due to the fact that they do not accept Paul’s words as spoken, but substitute their own ideas of what he should have said, namely: Christ was born true God and did not rob divinity, etc. The expression “who, existing in the form of God” sounds, in the Greek and Latin, almost as if Christ had merely borne himself as God, unless particular regard be given to the words “existing in,” which Paul contrasts with the phrase “took upon him.” Christ took upon himself the form of a servant, it is true, but in that form was no real servant. Just so, while dispensing with a divine appearance, behind the appearance chosen was God. And we likewise take upon ourselves the divine form, but in the form we are not divine; and we spurn the form of servants, though that is what we are irrespective of appearance. Christ disrobes himself of the divine form wherein he existed, to assume that of a servant, which did not express his essential character; but we lay aside the servant form of our real being and take upon ourselves, or arrogate to ourselves, the form of God to which we are not fitted by what we are in reality.

12. They are startled by this expression also: “Christ thought it not robbery to be equal with God.” Now, at first sight these words do not seem to refer solely to Christ, since even the devil and his own, who continually aspire to equality with God, do not think their action robbery in spite of the testimony of their conscience to the contrary. But with Paul the little word “think,” or “regard,” possesses a powerful significance, having the force of “perfect assurance.” Similarly he says ( Romans 3:28), “We reckon therefore that a man is justified by faith apart from the works of the law”; and ( 1 Corinthians 7:40), “I think [deem] that I also have the spirit of God.” But the wicked cannot boast it no robbery when they dare take upon themselves the form of God; for they know, they are satisfied in themselves, that they are not God. Christ, however, did not, nor could he, think himself not equal to God; in other words, he was confident of his equality with God, and knew he had not stolen the honor.

Paul’s words are chosen, not as an apology for Christ, but as a severe rebuke for those who arrogate to themselves the form of God against the protest of conscience that it is not their own but stolen. The apostle would show how infinitely Christ differs from them, and that the divine form they would take by theft is Christ’s by right.

13. Paul does not use this expression, however, when he refers to Christ’s assumption of the servant form which is his, not by nature, but by assumption. The words produce the impression that Christ took by force something not his own. Paul should be expected to say: “He held it not robbery to assume the form of a servant.” Why should he rather have chosen that form of expression in the first instance, since Christ did not assume the divine form, but possessed it as his very own — yes, laid it aside and assumed a form foreign to his nature? The substance of the matter is that he who becomes a servant does not and cannot assume anything, but only gives, giving even himself. Hence there is no warrant here to speak of robbery or of a disposition to look upon the matter in this light.

On the other hand, assumption of the divine form necessarily involves taking, and altogether precludes giving. Hence there is warrant to speak of robbery in this connection, and of men who so view it. But this charge cannot be brought against Christ. He does not render himself guilty of robbery, nor does he so view his relation, as all others must do. Divinity is his by right, and so is its appropriate form a birthright.

14. Thus, it seems to me, this text very clearly teaches that to have divine form is simply to assume in regard to others, in word and deed, the bearing of God and Lord; and that Christ meets this test in the miraculous signs and life-giving words, as the Gospels contend. He does not rank with the saints who lack the divine essence; he has, in addition to divine form, the divine essence and nature. On the other hand, the servant, or servile, form implies acting toward others, in word and deed, like a servant. Thus Christ did when he served the disciples and gave himself for us. But he served not as the saints, who are servants by nature. Service was, with him, something assumed for our benefit and as an example for us to follow, teaching us to act in like manner toward others, to disrobe ourselves of the appearance of divinity as he did, as we shall see.

15. Unquestionably, then, Paul proclaims Christ true God. Had he been mere man, what would have been the occasion for saying that he became like a man and was found in the fashion of other men? and that he assumed the form of a servant though he was in form divine? Where would be the sense in my saying to you, “You are like a man, are made in the fashion of a man, and take upon yourself the form of a servant”? You would think I was mocking you, and might appropriately reply: “I am glad you regard me as a man; I was wondering if I were an ox or a wolf. Are you mad or foolish?” Would not that be the natural rejoinder to such a foolish statement? Now, Paul not being foolish, nor being guilty of foolish speech, there truly must have been something exalted and divine about Christ. For when the apostle declares that he was made like unto other men, though the fact of his being human is undisputed, he simply means that the man Christ was God, and could, even in his humanity, have borne himself as divine. But this is precisely what he did not do; he refrained: he disrobed himself of his divinity and bore himself as a mere man like others.

16. What follows concerning Christ, now that we understand the meaning or “form of God” and “form of a servant,” is surely plain. In fact, Paul himself tells us what he means by “form of a servant.” First: He makes the explanation that Christ disrobed, or divested himself; that is, appeared to lay aside his divinity in that he divested himself of its benefit and glory. Not that he did, or could, divest himself of his divine nature; but that he laid aside the form of divine majesty — did not act as the God he truly was.

Nor did he divest himself of the divine form to the extent of making it unfelt and invisible; in that case there would have been no divine form left.

He simply did not affect a divine appearance and dazzle us by its splendor; rather he served us with that divinity. He performed miracles. And during his suffering on the cross he, with divine power, gave to the murderer the promise of Paradise. Luke 23:43. And in the garden, similarly, he repelled the multitude by a word. John 18:6.

Hence Paul does not say that Christ was divested by some outside power; he says Christ “made himself” of no repute. Just so the wise man does not in a literal way lay aside wisdom and the appearance of wisdom, but discards them for the purpose of serving the simple-minded who might fittingly serve him. Such man makes himself of no reputation when he divests himself of his wisdom and the appearance of wisdom.

17. Second: Christ assumed the form of a servant, even while remaining God and having the form of God; he was God, and his divine words and works were spoken and wrought for our benefit. As a servant, he served us with these. He did not require us to serve him in compensation for them, as in the capacity of a Lord he had a just right to do. He sought not honor or profit thereby, but our benefit and salvation. It was a willing service and gratuitously performed, for the good of men. It was a service unspeakably great, because of the ineffable greatness of the minister and servant — God eternal, whom all angels and creatures serve. He who is not by this example heartily constrained to serve his fellows, is justly condemned. He is harder than stone, darker than hell and utterly without excuse.

18. Third: “Being made in the likeness of men.” Born of Mary, Christ’s nature became human. But even in that humanity he might have exalted himself above all men and served none. But he forbore and became as other men. And by “likeness of men” we must understand just ordinary humanity without special privilege whatever. Now, without special privilege there is no disparity among men. Understand, then, Paul says in effect: Christ was made as any other man who has neither riches, honor, power nor advantage above his fellows; for many inherit power, honor and property by birth. So lowly did Christ become, and with such humility did he conduct himself, that no mortal is too lowly to be his equal, even servants and the poor. At the same time, Christ was sound, without bodily infirmities, as man in his natural condition might be expected to be.

19. Fourth. “And being found in fashion as a man.” That is, he followed the customs and habits of men, eating and drinking, sleeping and waking, walking and standing, hungering and thirsting, enduring cold and heat, knowing labor and weariness, needing clothing and shelter, feeling the necessity of prayer, and having the same experience as any other man in his relation to God and the world. He had power to avoid these conditions; as God he might have demeaned and borne himself quite differently. But in becoming man, as above stated, he fared as a human being, and be accepted the necessities of ordinary mortals while all the time he manifested the divine form which expressed his true self.

20. Fifth: “He humbled himself,” or debased himself. In addition to manifesting his servant form in becoming man and faring as an ordinary human being, he went farther and made himself lower than any man. He abased himself to serve all men with the supreme service — the gift of his life in our behalf.

21. Sixth: He not only made himself subject to men, but also to sin, death and the devil, and bore it all for us. He accepted the most ignominious death, the death on the cross, dying not as a man but as a worm ( Psalm 22:6); yes, as an arch-knave, a knave above all knaves, in that he lost even what favor, recognition and honor were due to the assumed servant form in which he had revealed himself, and perished altogether.

22. Seventh: All this Christ surely did not do because we were worthy of it.

Who could be worthy such service from such a one? Obedience to the Father moved him. Here Paul with one word unlocks heaven and permits us to look into the unfathomable abyss of divine majesty and to behold the ineffable love of the Fatherly heart toward us — his gracious will for us.

He shows us how from eternity it has been God’s pleasure that Christ, the glorious one who has wrought all this, should do it for us. What human heart would not melt at the joy-inspiring thought? Who would not love, praise and thank God and in return for his goodness, not only be ready to serve the world, but gladly to embrace the extremity of humility? Who would not so do when he is aware that God himself has such precious regard for him, and points to the obedience of his Son as the pouring out and evidence of his Fatherly will. Oh, the significance of the words Paul here uses! such words as he uses in no other place! He must certainly have burned with joy and cheer. To gain such a glimpse of God — surely this must be coming to the Father through Christ. Here is truly illustrated the truth that no one comes to Christ except the Father draw him; and with what power, what delicious sweetness, the Father allures! How many are the preachers of the faith who imagine they know it all, when they have received not even an odor or taste of these things! How soon are they become masters who have never been disciples! Not having tasted God’s love, they cannot impart it; hence they remain unprofitable babblers. “Wherefore also God highly exalted him.”

23. As Christ was cast to the lowest depths and subjected to all devils, in obeying God and serving us, so has God exalted him Lord over all angels and creatures, and over death and hell. Christ now has completely divested himself of the servant form — laid it aside. Henceforth he exists in the divine form, glorified, proclaimed, confessed, honored and recognized as God.

While it is not wholly apparent to us that “all things are put in subjection” to Christ, as Paul says ( 1 Corinthians 15:27), the trouble is merely with our perception of the fact. It is true that Christ is thus exalted in person and seated on high in the fullness of power and might, executing everywhere his will; though few believe the order of events is for the sake of Christ.

Freely the events order themselves, and the Lord sits enthroned free from all restrictions. But our eyes are as yet blinded. We do not perceive him there nor recognize that all things obey his will. The last day, however, will reveal it. Then we shall comprehend present mysteries; how Christ laid aside his divine form, was made man, and so on; how he also laid aside the form of a servant and resumed the divine likeness; how as God he appeared in glory; and how he is now Lord of life and death, and the King of Glory.

This must suffice on the text. For how we, too, should come down from our eminence and serve others has been sufficiently treated of in other postils. Remember, God desires us to serve one another with body, property, honor, spirit and soul, even as his Son served us.

Abraham - Rather Than Walther - Is Central to the New Testament. The Path To Understanding Justification

Abraham’s Faith Portrayed in the Old and New Testaments

The foreshadowing of the Atonement is in Genesis 22 -

Genesis 22: 7 And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering? 8 And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.

His faith and works in Isaiah are honored in Isaiah -

Isaiah 41:8 8 But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend.

Isaiah 51:2 Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him.

Matthew showed how Jesus descended from Abraham, as promised in Genesis 15.

Matthew 1:17 So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.

Luke 16 - Lazarus is with Father Abraham in eternal life, and Abraham answers unfaith.

Luke 16:23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. 24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. 25 But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. 26 And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. 27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: 28 For I have five brethren; that he may testify unto them, lest they also come into this place of torment. 29 Abraham saith unto him, They have Moses and the prophets; let them hear them. 30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. 31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.

John 8 – Jesus teaches about His nature the children of Abraham, using the Name of God for Himself – “I AM.” –

32 And ye shall know the truth, and the truth shall make you free. 33 They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? 34 Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. 35 And the servant abideth not in the house for ever: but the Son abideth ever. 36 If the Son therefore shall make you free, ye shall be free indeed. 37 I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you. 51 Verily, verily, I say unto you, If a man keep my saying, he shall never see death. 52 Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death. 53 Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself? 54 Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God: 55 Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying. 56 Your father Abraham rejoiced to see my day: and he saw it, and was glad. 57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? 58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I AM. 59 Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.

Acts 7 begins with Abraham in Stephen’s sermon before his death.[1]

Romans 4 is the central New Testament message about Abraham and Justification.

Galatians 3 and 4 are the centerpiece of Paul’s epistle about Justification by Faith.

Hebrews constantly references Abraham, throughout the epistle, including chapter 11.

James 2:21 is deliberately misunderstood, as if the author favors justification by works.[2]

Exodus 3 – More Than the Angel of the Lord

Exodus 3:1 Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb.  2 And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. 3 And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. 4 And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. 5 And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. 6 Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God. 7 And the Lord said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; 8 And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. 9 Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them. 10 Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt. 11 And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? 12 And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain. 13 And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? 14 And God said unto Moses, I Am That I Am: and he said, Thus shalt thou say unto the children of Israel, I Am hath sent me unto you. 15 And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, the Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.

The Angel of the Lord is God, and He uses a Trinitarian description – The God of Abraham and the God of Isaac and the God of Jacob – not three Gods but One God. The Burning Bush has two natures – the burning flames and also the bush existing and not being consumed by the fire, like the Two Natures united in Christ.

The Angel of the Lord is the Son of God, before His Incarnation. The Name of God is so sacred and powerful in Judaism that it is often avoided, even now, when Jewish believers say The Name in Hebrew rather than God’s Name. Or they spell God as G-D when they write to others. God reveals His Name as – “I AM.”

John 8:58 - Therefore, when Jesus countered the claim of the Jews regarding His age by saying, “Before Abraham was, I AM.” He infuriated them by revealing His Name and necessarily His pre-existence as God. Their response was to pick up stones to kill Him (John 8:59) – the efficacy of the Word.

John 18: 5 They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. 6 As soon then as he had said unto them, I AM, they went backward, and fell to the ground.

Notice that it makes little sense for Jesus to say at crucial moments, “I am He.” The actual Greek does not include a second pronoun, only I AM, which is the Name of God.

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[1] Do not neglect reading and digesting Luther’s sermon for St. Stephen’s Day. December 26^th.

[2] Oxford Cyclopedic Concordance, as recommended by Alec Satin, helped in making up this list.

The Path To Understanding Justification - Missing Segment. The First Gospel and Eve's Hope

The First Gospel and the Hope of Eve

Many of us grew up with story of Adam and Eve expelled from the Garden of Eden as a true narrative, which it is, but without an emphasis on the First Gospel.

Genesis 3:14 And the Lord God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:

15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

The serpent was a beautiful creature used by Satan as an instrument to deceive Eve and bring down Adam. Even though snakes have retained this beauty, they represent evil so instinctively that people react in fear against even the most harmless varieties. We associate snakes with evil, and those who worship evil also venerate the snake.[1] This account shows that God provided a solution for the sinful nature of man.

The First Gospel is only the second half of Genesis 3:15, foretelling the ultimate clash at the crucifixion of Christ - when Satan bruised His heel and the Savior’s atoning death crushed the power of sin, death, and the devil.

Eve’s Hope

Genesis 4:1 And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the Lord.

[ending in Hebrew] - אֶת-יְהוָה

[ending in the Septuagint] - διὰ τοῦ θεοῦ - through the Lord.

The grammar of the Hebrew text shows “the Lord” in apposition to “a man,” as Luther noted, but others oppose this view – including Keil-Delitsch. The Hebrew text reads, literally, “I have given birth to a man, the Lord.”

The literal meaning from Hebrew is consistent with the Scriptural emphasis upon faith springing from the Promise, which is clearly stated in Genesis 15:6. The multitude would like everything lined up and clearly stated, fully explained. Experience has shown that nothing is ever enough, so we should treasure these gems which are semi-hidden, yet sparkle and shine to reflect the glory of the Savior’s gracious work and will.

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[1] The most hideous representation of this association can be found in the enormous Pope Paul Vi Audience Hall in Vatican City, shaped like a serpent’s head, with a giant figure of Christ inside, looking very much like a serpent from a distance. The windows are the eyes of a serpent.

Enthusiasm and the Means of Grace are polar opposites, which is why the Church of Rome and the OJists speak of them but really despise these Instruments of Grace.

The Path To Understanding Justification - Second Installment

Creation in Genesis Relates to Efficacy in Isaiah

The Christian abandonment of Creation, among most Protestant and Catholic leaders, undermines God’s purpose but even more, empties God’s Word of its power and efficacy.

Genesis 1 In the beginning God created the heaven and the earth. 2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. 3 And God said, Let there be light: and there was light. 4 And God saw the light, that it was good: and God divided the light from the darkness. 5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

John 1 is a commentary on Genesis 1, clarifying what was implied. The Logos – the Son of God – is the Creating Word. When God the Father commanded, God the Son executed the command.

John 1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 The same was in the beginning with God. 3 All things were made by Him; and without Him was not any thing made that was made.

The opening verses of the Fourth Gospel not only invoke the Trinity, and pre-existence of the Son, but also Creation through the Logos, the Son. Therefore, separating the Son from the Six-Day Creation is also an attack upon the majesty and power of the Word. No wonder the professors have so little to say about the wonders of God’s universe and the efficacy of the Word. Many worry about whether this program or that method works, searching anxiously everywhere for effectiveness except its source – the Word of God.

Although the Bible is filled with references to the efficacy of the Word, no passage is clearer than this one:

Isaiah 55 For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord.

9 For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.

10 For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater:

11 So shall My Word be that goeth forth out of my mouth: it shall not return unto Me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.

This passage establishes beyond a doubt the permanent union between the Word and the Holy Spirit. Do the members and pastor worry that the Scriptures are not adequate for their ministry, that something must be added to make it interesting, appealing, relevant?[1] The Word is never without the divine power of the Holy Spirit, and the Holy Spirit is never separated from the Word, as if it wanders from place to place, fickle in making something happen on its own.

The passage is especially clear to those who garden and farm, so it is obscure and dark to those who limit their Creation experiences to buying potted plants already in bloom. Snow and rain are the planter’s dream and fixation. Flowers and crops may survive with watering and irrigation, but that only keeps them alive, as a Minnesota farmer told me. Rain makes them grow. Yellow lawns green up during a rainstorm, and plants germinate, bud, grow, and fruit. The effect of snow melt and rain is impossible to deny.

Our problem with God’s Word is that our thoughts are not His, and our plans are not orders given to Him. But that too is revealed in this passage.

Like Creation, all activities of God happen only through His Word. Just as evolution is excluded by the plain meaning of the Scriptures, so are the other alleged improvements, such as sugar-coating the Gospel, watering down the Word, compromising with today’s culture, and using a bait (like entertainment) to make people come to church.

Justification in Genesis

To understand the impact of the Old Testament in the centuries before Christ, one must consider the reach of the Greek Septuagint (LXX), named for the 70 scholars who translated the Old Testament from Hebrew to Greek, from 200 to 300 years before the public ministry of Jesus. Because Alexander the Great conquered the civilized world of his time, Greek rapidly became the universal language of trade and literature. The Baby Boomers were still taught Latin in public school, but the educated Romans we studied were fluent in Greek, the culture and achievements they admired and copied.[2] “The Romans had the drains, but the Greeks had the brains.”

More people would have known and understood the term Justification in Greek rather than in Hebrew. That would include those educated people who sought wisdom from the Jewish Old Testament, which they could read in their cosmopolitan language.

Genesis 15 And, behold, the word of the Lord came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. 5 And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. 6 And he believed in the Lord; and he counted it to him for righteousness.

           Γένεσις 15:6 καὶ ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.[3]

This verse in Greek is even more important when it is quoted in Romans 4. All the proofs for the Messiah were already embedded in the Hebrew Scriptures, and they became even more significant when they could be read or heard by anyone interested in this monotheism which was so different in the face of tired, bawdy, and polytheistic pagan religions.

Abraham was promised more than a son. God promised him a kingdom that would be everlasting and ever-growing. No earthly kingdom has ever lasted; the world powers of the Renaissance are pygmy states now – Portugal, Italy, Spain. God promised that the Messiah would come from Abraham’s line, so the patriarch believed the Gospel Promise and it was counted as righteousness, the righteousness of faith.

Moreover, Abraham rather than Moses became the chief Old Testament figure in the New Testament.

Abraham’s faith in offering Isaac, Genesis 22

His faith and works Isaiah 41:8, 51:2;

Matthew 1:17

Faithful Jews sons or daughters of 13:16; 19:9

Luke 16:23 Father Abraham in heaven

John 8:33

Acts 7:2

Romans 4

Galatians 3:6 and Gal 4

Hebrews 11:8 and 19

James 2:21[4]

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[1] Donald McGavran, “God wants His Church to grow!” This little slogan has been powerful in fixing attention on material success rather than fidelity to the Word, failing both at the same time. Few realize McGavran was a sociologist, a numbers man with a PhD in sociology from the left-wing Columbia University.

[2] Our Western Civilization owes Athens and Ancient Greece for these foundational disciplines: democracy, the law, literature, sculpture, poetry, drama, comedy, architecture, engineering, and mathematics. By spreading the influence of Greece, Alexander made Greek the world’s language. All our New Testament documents are in Greek, not in Aramaic.

[3] https://www.septuagint.bible/genesis/-/asset_publisher/l5tBRlYCzctt/content/kephalaio-15?inheritRedirect=false&redirect=https%3A%2F%2Fwww.septuagint.bible%2Fgenesis%3Fp_p_id%3D101_INSTANCE_l5tBRlYCzctt%26p_p_lifecycle%3D0%26p_p_state%3Dnormal%26p_p_mode%3Dview%26p_p_col_id%3Dcolumn-1%26p_p_col_pos%3D1%26p_p_col_count%3D2

[4] Oxford Cyclopedic Concordance, as recommended by Alec Satin.

 Going to see Father Abraham

I ran into some trivia on the Smurfs, loved by our daughter Erin Joy. When I saw Father Abraham singing with a bowler hat, I thought, "He has to be Jewish." That was correct.