Waiting To Be Dug In and Growing - Now Soaking in the Rain Barrel

Enchanted Peace is waiting for some sun.

The Interview - A Summary

Laetare Sunday, The Fourth Sunday in Lent.

Laetare Sunday, The Fourth Sunday in Lent, 2021

Pastor Gregory L. Jackson

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

Bethany Lutheran Church, 10 AM Central Daylight Time

The Hymn #263       O Little Flock Fear Not Thy Foe
The Confession of Sins
The Absolution
The Introit p. 16

The video of the Laetare service is linked here.

Rejoice ye with Jerusalem and be glad with her: all ye that love her.

Rejoice for joy with her: all ye that mourn for her.

Psalm. I was glad when they said unto me: Let us go into the house of the Lord.

The Gloria Patri
The Kyrie p. 17
The Gloria in Excelsis
The Salutation and Collect p. 19

Grant, we beseech Thee, Almighty God, that we, who for our evil deeds do worthily deserve to be punished, by the comfort of Thy grace may mercifully be relieved; through Jesus Christ, Thy Son, our Lord, who liveth, etc.

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 #316    O Living Bread from Heaven 

Miracles and the Word

The Communion Hymn #388   Just As I Am (Elliot)
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 # 50          Lord Dismiss Us 

 By Norma A. Boeckler

Prayers and Announcements

• Treatment and recovery - Christina Jackson - good PET results.
• Two brothers, both with health issues.
• Pray for our country and DEP Trump, as the major trials continue.
• Wednesdays are Galatians at 7 PM, followed by The Gospel of John in Greek, starting slowly for newcomers.
• We will have a Maundy Thursday service and Good Friday Vespers this year. 

KJV Galatians 4:21 Tell me, ye that desire to be under the law, do ye not hear the law? 22 For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. 23 But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. 24 Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. 25 For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. 26 But Jerusalem which is above is free, which is the mother of us all. 27 For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. 28 Now we, brethren, as Isaac was, are the children of promise. 29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. 30 Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. 31 So then, brethren, we are not children of the bondwoman, but of the free.

KJV John 6:1 After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. 2 And a great multitude followed him, because they saw his miracles which he did on them that were diseased. 3 And Jesus went up into a mountain, and there he sat with his disciples. 4 And the passover, a feast of the Jews, was nigh. 5 When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? 6 And this he said to prove him: for he himself knew what he would do. 7 Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. 8 One of his disciples, Andrew, Simon Peter's brother, saith unto him, 9 There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many? 10 And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. 11 And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. 12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. 13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten. 14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world. 15 When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.

Fourth Sunday In Lent

Lord God, heavenly Father, who by Thy Son didst feed five thousand men in the desert with five loaves and two fishes: We beseech Thee to abide graciously also with us in the fullness of Thy blessing. Preserve us from avarice and the cares of this life, that we may seek first Thy kingdom and Thy righteousness, and in all things perceive Thy fatherly goodness, through Jesus Christ, who liveth and reigneth with Thee and the Holy Ghost, one true God world without end. Amen.

Miracles and the Word

KJV John 6:1 After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. 2 And a great multitude followed him, because they saw his miracles which he did on them that were diseased.

This is an example of God performing a miracle without one being expected. No one could think of such an event - being out in the desert and yet having an abundance of food. But one thing preceded the miracle - the faith of the great multitude.

Jesus crossed over on a boat, but the crowd followed along the shore. They trusted Him because of the great miracles performed on the sick and handicapped. He was able to reach the shore relatively early, but they had to walk farther and account for those who could not travel as fast. Jesus reached the opposite side and saw them moving slowly toward Him. 

Instead of being practical and realistic, they hungered for more of what Jesus taught. 

3 And Jesus went up into a mountain, and there he sat with his disciples. 4 And the passover, a feast of the Jews, was nigh.

Jesus and the disciples had a view of this crowd moving slowly toward them. It was significant that the Passover was approaching, because Jesus performed a miracle even greater than that of Moses. Or, we might say, Moses foreshadowed this miracle by what he did. The Five Books of Moses contain many passages where the Savior is proclaimed. Once we see that, it is difficult to miss when we hear or read those same passages.

When Moses was drawn to the Burning Bush, Exodus 3, the Angel of the Lord spoke to him - "Moses! Moses! Draw near and take off your sandals. This is sacred ground." This was no ordinary angel, if ordinary can be used of those messengers. He spoke as God and commanded Moses. This Burning Bush had two natures, a bush engulfed in flames, yet the bush was not consumed by the flames. I once saw something like that, though much more mundane - a truck caught fire and was burning completely. This just started because fire truck was coming toward them as I drove by. Every part of the truck seemed appeared in the flames, as if intact, but it would soon be cinders.

The Burning Bush was not turning to ashes, and the Holy Trinity spoke, "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." This shows the three-ness of the One God, and the unity of the Trinity.

Exodus 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.

This is especially important in the Gospel of John, because Jesus used I AM as His Name throughout. It is not simple identity - It's me - but the declaration of His divinity - I AM - the Name of God. That is why the soldiers fell back when Jesus responded to their question by saying "I AM."

And what is the Passover and Exodus - a series of examples of Christ -

1. The blood of the lamb on doorposts.
2. The spotless lamb sacrificed for the Passover Meal.
3. "The Rock which followed them was Christ." 1 Corinthians 10:4
4. The serpent raised up to heal people. John 3:16
5. The water from the rock. John 4.
6. The manna or bread coming down from heaven. John 6
7. The Promised Land. "Let not your hearts be troubled."

This miracle is not Moses reborn, but Moses foreshadowing a much more important leader, the Son of God. How many miracles did Moses perform? Jesus was greater than Moses in every respect.

5 When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? 6 And this he said to prove him: for he himself knew what he would do.

This miracle is a great example of using signs from heaven to prove God's involvement in everything taught by Jesus. But they also meant that people would demand even more and many disciples would fall away.

Some Christian leaders are much more with Moses and the Law than with Jesus and the Gospel. They say, "We must train disciples. The church cannot grow without disciples, because disciples create disciples who create disciples." Their emphasis is on man's work in organization, not God's work through the Gospel.

Jesus tested His disciples by asking them about something mundane - a hungry crowd. Philip - the original church finance chairman - said, "There is not enough money. Philip proved he had the bottom line, but not the heavenly Promises.

7 Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. 

This is a bit humorous, because this is an old story for most people. And Philip sounds like he would be right at home at a church council meeting. One person said the church treasurer should not speak until the end of the meeting since he always made everyone depressed.

Not only were they low on funds, but where exactly would all that food come from?

8 One of his disciples, Andrew, Simon Peter's brother, saith unto him, 9 There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?

Andrew backed Philip by saying, we have a little food, but what is that among so many? That should be the theme of everyone congregation - What is that among so many? - a reminder that God can turn nothing into a miracle so great we still teach it in the appointed lessons (the lectionary).

So cast your fears aside. This enormous crowd had no food, and the disciples had no money or any decent amount of food. The tiny amount compared to the large multitude is parallel to saying, "We have a multitude to serve with the Gospel but so little in material to do the work - no land, no building, no endowment fund, and very few people to help.

10 And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. 

These people followed Jesus in faith, and now He would help them in their time of greatest need. The abundance of grass meant fresh water was present, This was an oasis to prevent dehydration. I knew an editor who collapsed because he rode his bike so hard on a hot, humid day and dehydrated. I talked to him about how dangerous that was. Later, his wife said, "Someone scared him to death about dehydration so he takes extra water now." One sign of dehydration is - not being thirsty anymore!

11 And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would.

Jesus gave thanks for the food, which is just the opposite of hoarding. When people are afraid of hunger, the food disappears from large grocery stores in a few hours. The multitude came in faith, and they were fed in great abundance.

God's Word multiplies everything. These famished, dehydrated people sat down and had the most nutritious and satisfying food, one that would get them back home safely. They did not ask, but only followed, compelled by faith. Imagine how that was told in the early years of the Christian Church, somewhat minor compared to the resurrection of Christ. But still, one more miracle to support His divine teaching, one more miracle to make religious and Roman opponents angry and fearful.

12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. 13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten. 

Lenski said it well. This description proves God 's plan - "Nothing is lost." And it also shows that when people start with a little, plus God's Word, they have a feast and enough to share with others. 

We see this in Creation all around us. When food is shared, all the creatures use it, one way or another. All of them convert the food to another form so a different cohort can use it. 

Likely this large amount of food was shared on the way home.

14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world. 15 When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.

This was the natural response of the crowd to the miracles and the power of Jesus' teaching. Forcing Him into a role was dangerous, and He withdrew.

Many Lessons

The Fourth Gospel is so rich with material that many lessons come from one episode.

Those who follow Christ in faith are rewarded beyond their greatest desire. The outcome always belongs to God, but the miracles are abundant.

God's Word effects these miracle, just as Jesus showed in giving thanks before distributing the abundance coming from one boy's lunch.

We realize it is God's work when nothing expected or proposed by man works out, but something else far greater does.

Those who doubt the reality of Holy Communion, which is a miracle, should read John 6, a miracle suggesting the future abundance of the Lord's Supper.

The Law came from Moses, but grace and truth from Jesus Christ.

The Old Testament has so many Gospel passages that if we erased them, the Old Testament would make no sense.

Likewise the foundation of the New Testament is the Old Testament, showing that thousands of years in advance, the plan of salvation was laid out.

Luther's Sermon on the Feeding of the Multitude - John 6

The Feeding of the Multitude, by Norma A. Boeckler

LAETARE. FOURTH SUNDAY IN LENT



TEXT: John 6:1-15. After these things Jesus went away to the other side of the sea of Galilee, which is the sea of Tiberias. And a great multitude followed him, because they beheld the signs which he did on them that were sick. And Jesus went up into the mountain, and there he sat with his disciples. Now the passover, the feast of the Jews, was at hand. Jesus therefore lifting up his eyes, and seeing that a great multitude cometh unto him, saith unto Philip, Whence are we to buy bread, that these may eat? And this he said to prove him: for he himself knew what he would do. Philip answered him, Two hundred shillings worth of bread is not sufficient for them, that every one may take a little. One of his disciples, Andrew, Simon Peter’s brother, saith unto him, There is a lad here, who hath five barley loaves, and two fishes: but what are these among so many? Jesus said, Make the people sit down.

Now there was much grass in the place: So the men sat down, in number about five thousand. Jesus therefore took the loaves; and having given thanks, he distributed to them that were set down; likewise also of the fishes as much as they would. And when they were filled, he saith unto his disciples, Gather up the broken pieces which remain over, that nothing be lost. So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which remained over unto them that had eaten. When therefore the people saw the sign which he did, they said, This is of a truth the prophet that cometh into the world.

Jesus therefore perceiving that they were about to come and take him by force, to make him king, withdrew again into the mountain himself alone.


I. THE FEEDING OF THE FIVE THOUSAND.

1. In today’s Gospel Christ gives us another lesson in faith, that we should not be over-anxious about our daily bread and our temporal existence, and stirs us up by means of a miracle; as though to say by his act what he says by his words in Matthew 6:33: “Seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you.” For here we see, since the people followed Christ for the sake of God’s Word and the signs, and thus sought the Kingdom of God, he did not forsake them but richly fed them. He hereby also shows that, rather than those who seek the Kingdom of God should suffer need, the grass in the desert would become wheat, or a crumb of bread would be turned into a thousand loaves; or a morsel of bread would feed as many people and just as satisfactorily as a thousand loaves; in order that the words in Matthew 4:4 might stand firm, that “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” And to confirm these words Christ is the first to be concerned about the people, as to what they should eat, and asks Philip, before they complain or ask him; so that we may indeed let him care for us, remembering that he cares more and sooner for us than we do for ourselves.

2. Secondly, he gives an example of great love, and he does this in many ways. First, in that he lets not only the pious, who followed him because of the signs and the Word, enjoy the food; but also the slaves of appetite, who only eat and drink, and seek in him temporal honor; as follows later when they disputed with him at Capernaum about the food, and he said to them in John 6:26: “Ye seek me, not because ye saw signs, but because ye ate of the loaves,” etc., also because they desired to make him king; thus here also he lets his sun shine on the evil and the good, Matthew 5:45.

Secondly, in that he bears with the rudeness and weak faith of his disciples in such a friendly manner. For that he tests Philip, who thus comes with his reason, and Andrew speaks so childishly on the subject, all is done to bring to light the imperfections of the disciples, and on the contrary to set forth his love and dealings with them in a more beautiful and loving light, to encourage us to believe in him, and to give us an example to do likewise; as the members of our body and all God’s creatures in their relation to one another teach us. For these are full of love, so that one bears with the other, helps and preserves what God has created.

3. That he now takes the five loaves and gives thanks etc., teaches that nothing is too small and insignificant for him to do for his followers, and he can indeed so bless their pittance that they have an abundance, whereas even the rich have not enough with all their riches; as Psalm 34:11 says: “They that seek Jehovah shall not want any good thing; but the rich must suffer hunger.” And Mary in her song of praise says: “The hungry he hath filled with good things; and the rich he hath sent empty away.” Luke 1:53.

4. Again, that he tells them so faithfully to gather up the fragments, teaches us to be frugal and to preserve and use his gifts, in order that we may not tempt God. For just as it is God’s will that we should believe when we have nothing and be assured that he will provide; so he does not desire to be tempted, nor to allow the blessings he has bestowed to be despised, or lie unused and spoil, while we expect other blessings from heaven by means of miracles. Whatever he gives, we should receive and use, and what he does not give, we should believe and expect he will bestow.

II. THE ALLEGORICAL INTERPRETATION.

5. That Christ by the miraculous feeding of the five thousand has encouraged us to partake of a spiritual food, and taught that we should seek and expect from him nourishment for the soul, is clearly proved by the whole sixth chapter of John, in which he calls himself the bread from heaven and the true food, and says: “Verily, verily, I say unto you, ye seek me, not because ye saw signs, but because ye ate of the loaves, and were filled. Work not for the food which perisheth, but for the food which abideth unto eternal life, which the Son of man shall give unto you.” John 6:26-27. In harmony with these words we will, explain also this evangelical history in its spiritual meaning and significance.

6. First, there was much hay or grass in the place. The Evangelist could not fail to mention that, although it appears to be unnecessary; however it signifies the Jewish people, who flourished and blossomed like the grass through their outward holiness, wisdom, honor, riches etc., as Isaiah 40:6-7, says: “All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, the flower fadeth, because the breath of Jehovah bloweth upon it; surely the people is grass.” From the Jewish people the Word of God went forth and the true food was given to us; for salvation is of the Jews, John 4:22. Now, as grass is not food for man, but for cattle; so is all the holiness of the outward Jewish righteousness nothing but food for animals, for fleshly hearts, who know and possess nothing of the Spirit.

7. The very same is taught by the people sitting on the grass; for the true saints despise outward holiness, as Paul does in Philippians 3:8, in that he counted his former righteousness to be filth and even a hindrance. Only common and hungry people receive the Word of God and are nourished by it. For here you see that neither Caiaphas nor Anna, neither the Pharisees nor the Scribes follow Christ and see Christ’s Signs; but they disregard them, they are grass and feed on grass. This miracle was also performed near the festive time of the Jewish passover; for the true Easter festival, when Christ should be offered as a sacrifice, was near, when he began to feed them with the Word of God.

8. The five loaves signify the outward, natural word formed by the voice and understood by man’s senses; for the number five signifies outward things pertaining to the five senses of man by which he lives; as also the five and five virgins illustrate in Matthew 25:1. These loaves are in the basket, that is, locked up in the Scriptures. And a lad carries them, that means the servant class and the priesthood among the Jews, who possessed the sayings of God, which were placed in their charge and entrusted to them, Romans 3:2, although they did not enjoy them. But that Christ took these into his own hands, and they were thereby blessed and increased, signifies that by Christ’s works and deeds, and not by our deeds or reason, are the Scriptures explained, rightly understood and preached.

This he gives to his disciples, and the disciples to the people. For Christ takes the Word out of the Scriptures; so all teachers receive it from Christ and give it to the people, by which is confirmed what Matthew 23:10 says: “For one is your master, even the Christ,” who sits in heaven, and he teaches all only through the mouth and the word of preachers by his: Spirit, that is, against false teachers, who teach their own wisdom.

9. The two fishes are the example and witness of the patriarchs and prophets, who are also in the basket; for by them the Apostles confirm and strengthen their doctrine and the believers like St. Paul does in Romans 4:2-6, where he cites Abraham and David etc. But there are two, because the examples of the saints are full of love, which cannot be alone, as faith can, but must go out in exercise to its neighbor. Furthermore the fishes were prepared and cooked; for such examples are indeed put to death by many sufferings and martyrdoms, so that we find nothing carnal in them, and they comfort none by a false faith in his own works, but always point to faith and put to death works and their assurance.

10. The twelve baskets of fragments are all the writings and books the Apostles and Evangelists bequeathed to us; therefore they are twelve, like the Apostles, and these books are nothing but that which remains from and has been developed out of the Old Testament. The fishes are also signified by the number five (Moses’ books); as John 21:25 says: “Even the world itself would not contain the books that should be written” concerning Christ, all which nevertheless was written and proclaimed before in the Old Testament concerning Christ.

11. That Philip gives counsel as how to feed the people with his few shillings, and yet doubts, signifies human teachers, who would gladly aid the soul with their teachings; but their conscience feels it helps nothing. For the discussion Christ here holds with his disciples takes place in order that we may see and understand that it is naturally impossible to feed so many people through our own counsel, and that this sign might be the more public. Thus he lets us also disgrace ourselves and labor with human doctrines, that we may see and understand how necessary and precious God’s Word is and how doctrines do not help the least without God’s Word.

12. That Andrew pointed out the lad and the loaves, and yet doubted still more than Philip, signifies the teachers who wish to make the people pious and to quiet them with God’s laws; but their conscience has no satisfaction or peace in them; but only becomes continually worse, until Christ comes with his Word of grace. He is the one, and he alone, who makes satisfaction, delivers from sin and death, gives peace and fullness of joy, and does it all of his own free will, gratuitously, against and above all hope and presumption, that we may know that the Gospel is devised and bestowed, not through our own merit, but out of pure grace.

13. Finally, you see in this Gospel that Christ, though he held Gospel poverty in the highest esteem and was not anxious about the morrow, as he teaches in Matthew 6:34, had still some provisions, as the two hundred shillings, the five loaves and the two fishes; in order that we may learn how such poverty and freedom from care consist not in having nothing at all, as the barefooted fanatics and monks profess, and yet they themselves do not hold to it; but it consists in a free heart and a poor spirit. For even Abraham and Isaac had great possessions, and yet they lived without worry and in poverty, like the best Christians do.

The Opening Pages of The Bible Book Revised and Expanded.Illustrations on the Blog Are Temporary

Part One

 

            The Bible has been improved in so many ways in the last 70 years that many of them can hardly find their way back to the source. One revision was not enough, so the new versions have multiplied faster than diet and Church Growth books. I remember getting a four version New Testament in the 1960s, in parallel columns, which provided as much clarity as a family argument. 

            The Bible is the revealed Word of God, and like Jesus Christ, has two natures, divine and human, but without error. The Bible is one Truth, the Book of the Holy Spirit, with all parts in harmony. The spirit of rationalism, under the banner of improvement, is bound to move from one imagined contradiction to another. However, faith in Jesus, the Son of God, leads us from one priceless passage to another. 

            The Bible is inerrant and infallible. The established denominations claim that inerrant is a new description for the Bible. But Luther used the Latin words for inerrant and infallible in his Large Catechism, On Baptism. Infallible has been the prevailing definition but the term was watered down so much that the word suggested fallible. The tepid, tentative, liberal theologians began saying, “Infallible in doctrine, but not in history or geography.” That was like saying, “Your essay is perfect, except in spelling and grammar.” Likewise, the inspiration of the Scriptures was watered down by many similar qualifications and amendments, so plenary was added to the inspiration of the Word of God.

            Denominational mergers of the 20^th century hid their internal conflicts, so they removed the friction with this solemn and rather angry declaration – “The Bible did not float down from heaven. It was written by men.” Some added, to ease the pain of serious study, “We could have 30 books in the Bible or 100. Humans decided the number.” I have never discovered a believer who thought the Bible came down, in finished form, from heaven. Nor did I find an expert naming another 34 books for the canon. The Apocrypha, heavily promoted by the Church of Rome and liberal Lutherans, never qualified for the canon. The marketing of the Apocrypha did little more little more than make people wonder what those books were.

            The greatest detour in understanding the Bible began with Medieval philosophy and theology – they were really the same at that time. Augustine began by spoiling the Egyptians, combining his universal grasp of secular knowledge with the Scriptures. Toward the end of the Middle Ages, Aquinas embalmed this method, which was embraced by Rome. Reading Augustine and Aquinas in Latin means moving from the peak of erudition to denominational script.

Unfortunately for the dream-weaving theologians, Luther was urged to earn a doctorate in the Scriptures, which brought him into constant and daily contact with the Bible. The Erasmus edition of the Greek New Testament gave the Reformer the original text of the New Testament versus the accepted and misleading Latin version. There is a reason the Holy Spirit chose to speak to us in Greek. This language was made universal by Alexander the Great’s conquests, his promotion of Greek culture, and the Greek merchants and managers set up by Alexander to do business with the world. Centuries before the Nativity, Greek was established as the natural route for the Gospel to move about in the East and West Roman Empires, centered in Rome and Constantinople. The mighty Roman Empire, which grew after Alexander’s, saw Greek as the language of culture, and proved its admiration for everything Greek by borrowing its architecture, law, literature, sculpture, government, and pagan theology.

Besides Greek, Luther also learned Hebrew and used his verbal skills, with a team of scholars, to translate the Old Testament into German. The Old Testament completed the Bible he started by translating the New Testament from Greek into German at the Wartburg Castle. Luther’s Bible established the German language, just as Shakespeare and the King James Version established the English language.

We now have endless methods and resources for learning the Biblical languages of Hebrew and Greek, which caused so much interest during the Reformation and after. But few seminary students currently learn more than the ancient alphabets, bypassing Latin as well, due to its expulsion from public education. The put down of Shakespeare, the actor, having “little Latin and less Greek,” is now true of the ministry, having little Greek, less Hebrew, and no Latin at all.

The Cornerstone Is the Beginning

            The great Dr. Walter Maier, who earned a PhD in Semitics at Harvard University, identified Biblical inerrancy and Justification by Faith as the cornerstone and the keystone of the Scriptures. The beginning of the universe - and the Bible - is an excellent litmus test to see whether an individual is using ministerial reason or magisterial reason in interpreting the Bible. Ministerial reason means subordinating our understanding to the clear, plain language of the Bible. An example is Luther stating that the Bible judges all books and is not judged by any book. Magisterial reason places human reason equal or above the teaching of the Bible. This magisterial reason is on constant display in the modern commentaries, most denominations, and the Church of Rome.

            Genesis 1 teaches us inerrancy, the cornerstone of the Bible, not simply inerrancy but the power, majesty, clarity, and efficacy of the Word of God. Without this knowledge, taught by the Holy Spirit in the Word, we can make little progress in Scriptural knowledge. We may know about the Bible, as with many other subjects, whether nuclear fission or calculus, but we do not know the Bible - and become confused, indifferent, or hostile to its message.

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.

God’s creation of the universe is taught or mocked many different ways, but this is the only true account. These two verses take chance and evolution out of the picture, and place God’s will, wisdom, intent, and purpose at the center of our lives. In the first two verses we find God the Father creating and God the Holy Spirit witnessing. The third member of the Trinity is revealed in the next verses.

Genesis 1:3 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.

The skeptic wonders, “Where is the Son of God in Creation?” – which is answered in John, the Fourth Gospel and God’s own commentary on the Five Books of Moses.[1]

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. 4 In him was life; and the life was the light of men.

The Son of God existed in the beginning. He is the Logos, and through this Logos, God’s Word, all creatures and elements, stars and planets, were fashioned. To make this very certain, the double negative is used – not one single thing was made apart from Him.  Moreover, He is the life and the light of men.

            The opening of the Fourth Gospel begins with the three-fold use of the Word, which indicates the Trinity, as taught throughout John and throughout the entire Bible. The link to Genesis is difficult to miss, since only Genesis and John start with the same phrase – in the beginning. Another lesson hidden in plain view – is light being created before the sun and planets. The true Light of man is the Son of God, not the sun, planets, and moon, so often worshiped by pagans.

            These comparisons are not slight or accidental, but essential to the entire Bible and our understanding of Jesus Christ, the Son of God, Savior. They show how much of the Old Testament is essential to the New Testament, so knowledge of one without the other is slighted.

            The link between Genesis and John is attacked from two positions. One is to dismiss the Creation in Genesis because every religion has some kind of Creation story, from the absurd to the disgusting. The other is to remove the apostolic authority of John by saying it is a philosophical work written centuries after Christ. Thus, with so much time spent outside of Christian sources, they find no DNA match between John and Genesis, but an astounding array of invented matches between paganism and the Biblical books. “The Bible is dependent upon pagan religion” will land a clever lad or lass in the best world religion faculties, at elite divinity schools, and at tenure-protected denominational seminaries.

One Truth, One Harmonious Doctrine

            The fatal trigger for many is the promiscuous use of brief portions of Scripture to prove a point, apart from obvious dissonance with the Bible as a whole. The trigger word is spelled skandalon in Greek, and it means the part which sets off the trap and captures the prey. The Word of God is not so confused that it reveals one truth here and a conflicting truth somewhere else. The only way to read the Bible is seeing it as the Book of the Holy Spirit, Luther’s term, and not as a series of possible debating points.

            Teaching the Bible as a unified Truth is a powerful weapon against false doctrine, because the contradictions are so easily identified. Laity and ministers should arm themselves in advance, but that is often not sufficient. Fortunately, attacks against the truth force us into returning to the sources, the Scriptures and faithful books, to support the strength of the Gospel and the weakness of error.

One Teacher – The Holy Spirit

            The final sermons of Jesus in the Fourth Gospel are beautiful lessons on the work of the Holy Spirit. If people studied them, they would not be gaping with wonder at the marketing lectures of Fuller Seminary graduates. If the Bible were simply a work of man, it would then be just as full of contradictions as any novel. Even the classic work of Homer has errors that made the ancients say about the Iliad – “Even good Homer snores.” But the power of the Holy Spirit throughout the Bible reveals a miraculous unity on one hand and an ability to teach us on the other. The youngest child, even a baby, can comprehend the Bible’s message. However, one must believe as a child, or the Kingdom of God remains a mystery and even an enemy for those too refined to subordinate themselves to the truth.

The Efficacy of the Word

            The snake oil salesmen of the world want to sell us, at a high price, various notions and potions that are effective. They avoid and berate the one thing effective, the Word of God. The Spirit was so far ahead of us that the idea of the effectiveness of the Word was written into the Scriptures, wisely foreshadowing those days when people desired and pursued everything but the Bible – as effective.

            Outside on March 13^th, 2021, the rains are pouring down on our garden, trees, and weeds. North of us, the city of Denver is promised one of the biggest snowstorms of history. No one would dare claim that the soil and plants will be the same after rain falls and the snow melts. The rain will feed the fungi, bacteria, and earthworms that tend  and feed the flowers and crops. The snow will protect the plants against the freezing, dry winds of destruction. Underneath this blanket, creatures will be relatively warm and comfortable, the ice crystals locked together to form a blanket ideal for recycling, warmth for now, moisture for later. In the snow and rain is something no city or well can offer – usable nitrogen, the building-block of life, the green of the Green Old Deal.

            The best definition of effective is something that always works, unlike anything made by man. The bridge over the Mississippi River in Moline was once an object of awe, but now it is being demolished because it no longer works. Effective would also means – never fails us, unlike our cars that fail to start on the coldest days or smolder and burn without warning. No one has ever created an effective plan that does exactly what the leaders projected and hoped. If a general in the army said, “This plan will work exactly as we have hoped, with no change or disasters or mishaps,” the soldiers would laugh and the officer would be replaced.

            God’s definition of effective is clearly revealed in Isaiah 55 – and sadly, this all-encompassing passage is almost universally ignored.

Isaiah 55: 8 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.

This reminds us that no one can discern the thoughts and plans of God. Besides that, His manner of working is far superior to anything we can grasp, so we have to start with humility and subordination to Him.

Isaiah 55: 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.

Verses 10 and 11 point out what we should know, without questions, about the rain and snow, their cycle of coming down from heaven (a familiar motif in John) and returning. Nor can we dispute that rain and snow have a peculiar trait far more productive than anything man can produce – the power to make things grow. Farmers say, “Irrigation keeps the crops alive. Only rain can make them grow.” God’s Word is just like the rain and snow- it never returns without results. This double negative makes it impossible to find an exception to the effectiveness of God’s Word. One retiring minister said he was a failure, so I questioned him:

·        Did you preach and teach the Word faithfully? “Yes, I tried.”

·        Did you baptize and give Holy Communion? “Yes.”

·        Did you visit people with the Word and Sacrament? “Yes.”

·        Are you saying God’s Word was not effective?           

The second Promise is that God will accomplish what He pleases. The truth is – money, members, and buildings do not prove a thing, and we cannot judge now or in the future where God’s Word will flourish.  We can predict that replacing God’s Word with raffles, prizes for attendance, entertainment, soft drinks and snacks, and warmed-over bar music will accomplish nothing in God’s plan. The third Promise is that God will prosper His Word, which means the results will be so great – such as the Reformation – that no one can dispute the results are from Him.

            In short, the effectiveness of God’s Word is guaranteed in Isaiah 55 three ways:

1.      God’s Word always works and is never a failure.

2.      God’s Word always does exactly what He wills.

3.      God’s Word will accomplish His plans in abundance.

Reading this passage gives us confidence (confidence, literally “with faith”). Teaching this passage turns people away from the false gods of the market place to the Holy Trinity revealed in the Scriptures.

The Spirit Never Exhausts Our Knowledge

            The Vatican got most of the Protestant denominations to switch to their patented three-year lectionary, which gave ministers more variety to ignore. The value of the historic lectionary comes from the repetition of the basic lessons in the Epistles and Gospels. If a minister studies the same passages every year, using Luther and Lenski and many more faithful authors, he will grow in appreciation and knowledge.[2] The Spirit’s work is such that the deeper we go into the Bible, the more we appreciate and understand. Some passages, so mysterious to the pastor – especially those – hit us like thunderclaps with their truth and clarity.

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[1] The Gospel of John is probably the least-read commentary about the Five Books of Moses. A careful study of John will put to shame a century of rationalistic Biblical works.

[2] The Lutheran Library has a wealth of faithful sermon books and sources to use, all as free PDFs. The Lutheran Library has many of those books available as low cost print books.

Real Texan Cats Wear Hats

MidWeek Lenten Service, 2021 - Chapter 4 of Understanding Luther's Galatians

Mid-Week Lenten Vespers, 2021

 

Pastor Gregory L. Jackson

 

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

 

Bethany Lutheran Worship, 7 PM Central StandardTime

 

TLH - Online

 

 

The Hymn #159                    Go to Dark Gethsemane        
The Order of Vespers                                             p. 41

The Psalmody   Psalm 23                                       p. 128
The Lections                            The Passion History

                                                

                                          
The Sermon Hymn #149           Come to Calvary's Holy Mountain

 

The Sermon –   Galatians 4

 
The Prayers

The Lord’s Prayer

The Collect for Grace                                            p. 45

The Hymns #552              Abide with Me

 

 

Prayers and Announcements

·        Lori (mother) and Mary Howell (daughter) for continued recovery.

·        Christina Jackson – PET results.

·        Congregation interested in Maundy Thursday Holy Communion in addition to Good Friday? Send an email pro or con.

·        DEP Trump, ongoing investigations, and military tribunals.

·        Greater knowledge of Luther’s works and faithful translations; i.e., the KJV is the English (Tyndale) version of Luther’s German Bible. They established their modern languages in England and Germany by virtue of the power of their work. Nobody ever admits this about the KJV, that it comes from Luther via Tyndale who died for translating the Scriptures from Hebrew and Greek into English.

 

Luther’s Galatians 4

 

1.         Now I say That the heir, as long as he is a child, differeth nothing from a servant, though he be Lord of all;

2.         But is under tutors and governors until the time appointed of the father.

The Apostle had apparently finished his discourse on justification when this illustration of the youthful heir occurred to him. He throws it in for good measure. He knows that plain people are sooner impressed by an apt illustration than by learned discussion.

“I want to give you another illustration from everyday life,” he writes to the Galatians. “As long as an heir is underage he is treated very much like a servant. He is not permitted to order his own affairs. He is kept under constant surveillance. Such discipline is good for him, otherwise he would waste his inheritance in no time. This discipline, however, is not to last forever. It is to last only until ‘the time appointed of the father.’”

3.         Even so we, when we were children, were in bondage under the elements of the world.

As children of the Law we were treated like servants and prisoners. We were oppressed and condemned by the Law. But the tyranny of the Law is not to last forever. It is to last only until “the time appointed of the father,” until Christ came and redeemed us.

3.         Under the elements of the world.

By the elements of the world the Apostle does not understand the physical elements, as some have thought. In calling the Law “the elements of the world” Paul means to say that the Law is something material, mundane, earthly. It may restrain evil, but it does not deliver from sin. The Law does not justify; it does not bring a person to heaven. I do not obtain eternal life because I do not kill, commit adultery, steal, etc. Such mere outward decency does not constitute Christianity. The heathen observes the same restraints to avoid punishment or to secure the advantages of a good reputation. In the last analysis such restraint is simple hypocrisy. When the Law exercises its higher function, it accuses and condemns the conscience. All these effects of the Law cannot be called divine or heavenly. These effects are elements of the world.

In calling the Law the elements of the world Paul refers to the whole Law, principally to the ceremonial law which dealt with external matters, as meat, drink, dress, places, times, feasts, cleansings, sacrifices, etc. These are mundane matters which cannot save the sinner. Ceremonial laws are like the statutes of governments dealing with purely civil matters, as commerce, inheritance, etc. As for the pope’s church laws forbidding marriage and meats, Paul calls them elsewhere the doctrines of devils. You would not call such laws elements of heaven.

The Law of Moses deals with mundane matters. It holds the mirror to the evil which is in the world. By revealing the evil that is in us it creates a longing in the heart for the better things of God. The Law forces us into the arms of Christ, “who is the end of the law for righteousness to everyone that believeth.” (Romans 1:4.) Christ relieves the conscience of the Law. In so far as the Law impels us to Christ it renders excellent service.

I do not mean to give the impression that the Law should be despised. Neither does Paul intend to leave that impression. The Law ought to be honored. But when it is a matter of justification before God, Paul had to speak disparagingly of the Law, because the Law has nothing to do with justification. If it thrusts its nose into the business of justification, we must talk harshly to the Law to keep it in its place. The conscience ought not to be on speaking terms with the Law. The conscience ought to know only Christ. To say this is easy, but in times of trial, when the conscience writhes in the presence of God, it is not so easy to do. As such times we are to believe in Christ as if there were no Law or sin anywhere, but only Christ. We ought to say to the Law: “Mister Law, I do not get you. You stutter so much. I don’t think that you have anything to say to me.”

When it is not a question of salvation or justification with us, we are to think highly of the Law and call it “holy, just, and good.” (Romans 7:12) The Law is of no comfort to a stricken conscience. Therefore it should not be allowed to rule in our conscience, particularly in view of the fact that Christ paid so great a price to deliver the conscience from the tyranny of the Law. Let us understand that the Law and Christ are impossible bedfellows. The Law must leave the bed of the conscience, which is so narrow that it cannot hold two, as Isaiah says, chapter 28, verse 20.

Only Paul among the apostles calls the Law “the elements of the world, weak and beggarly elements, the strength of sin, the letter that killeth,” etc. The other apostles do not speak so slightingly of the Law. Those who want to be first-class scholars in the school of Christ want to pick up the language of Paul. Christ called him a chosen vessel and equipped with a facility of expression far above that of the other apostles, that he as the chosen vessel should establish the doctrine of justification in clear-cut words.

4, 5. But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law.

“The fullness of the time” means when the time of the Law was fulfilled, and Christ was revealed. Note how Paul explains Christ. “Christ,” says he, “is the Son of God and the son of a woman. He submitted Himself under the Law to redeem us who were under the Law.” In these words the Apostle explains the person and office of Christ. His person is divine and human. “God sent forth His Son, made of a woman.” Christ therefore is true God and true man. Christ’s office the Apostle describes in the words: “Made under the law, to redeem them that were under the law.”

Paul calls the Virgin Mary a woman. This has been frequently deplored even by some of the ancient fathers who felt that Paul should have written “virgin” instead of woman. But Paul is now treating of faith and Christian righteousness, of the person and office of Christ, not of the virginity of Mary. The inestimable mercy of God is sufficiently set forth by the fact that His Son was born of a woman. The more general term “woman” indicates that Christ was born a true man. Paul does not say that Christ was born of man and woman, but only of woman. That he has a virgin in mind is obvious.

This passage furthermore declares that Christ’s purpose in coming was the abolition of the Law, not with the intention of laying down new laws, but “to redeem them that were under the law.” Christ himself declared: “I judge no man.” (John 8:15.) Again, “I came not to judge the world, but to save the world.” (John 12:47.) In other words: “I came not to bring more laws, or to judge men according to the existing Law. I have a higher and better office. I came to judge and to condemn the Law, so that it may no more judge and condemn the world.”

How did Christ manage to redeem us? “He was made under the law.” When Christ came, He found us all in prison. What did He do about it? Although He was the Lord of the Law, He voluntarily placed Himself under the Law and permitted it to exercise dominion over Him, indeed, to accuse and to condemn Him. When the Law takes us into judgment it has a perfect right to do so. “For we are by nature the children of wrath, even as others.” (Eph. 2:3.) Christ, however, “did no sin, neither was guile found in his mouth.” (I Pet. 2:22.) Hence the Law had no jurisdiction over Him. Yet the Law treated this innocent, just, and blessed Lamb of God as cruelly as it treated us. It accused Him of blasphemy and treason. It made Him guilty of the sins of the whole world. It overwhelmed him with such anguish of soul that His sweat was as blood. The Law condemned Him to the shameful death on the Cross.

It is truly amazing that the Law had the effrontery to turn upon its divine Author, and that without a show of right. For its insolence, the Law in turn was arraigned before the judgment seat of God and condemned. Christ might have overcome the Law by an exercise of His omnipotent authority over the Law. Instead, He humbled Himself under the Law for and together with them that were under the Law. He gave the Law license to accuse and condemn Him. His present mastery over the Law was obtained by virtue of His Sonship and His substitutionary victory.

Thus, Christ banished the Law from the conscience. It dare no longer banish us from God. For that matter, —the Law continues to reveal sin. It still raises its voice in condemnation. But the conscience finds quick relief in the words of the Apostle: “Christ has redeemed us from the law.” The conscience can now hold its head high and say to the Law: “You are not so holy yourself. You crucified the Son of God. That was an awful thing for you to do. You have lost your influence forever.”

The words, “Christ was made under the law,” are worth all the attention we can bestow on them. They declare that the Son of God did not only fulfill one or two easy requirements of the Law, but that He endured all the tortures of the Law. The Law brought all its fright to bear upon Christ until He experienced anguish and terror such as nobody else ever experienced. His bloody sweat. His need of angelic comfort, His tremulous prayer in the garden, His lamentation on the Cross, “My God, my God, why hast thou forsaken me?” bear eloquent witness to the sting of the Law. He suffered “to redeem them that were under the law.”

The Roman conception of Christ as a mere lawgiver more stringent than Moses, is quite contrary to Paul’s teaching. Christ, according to Paul, was not an agent of the Law but a patient of the Law. He was not a law-giver, but a law-taker.

True enough, Christ also taught and expounded the Law. But it was incidental. It was a sideline with Him. He did not come into the world for the purpose of teaching the Law, as little as it was the purpose of His coming to perform miracles. Teaching the Law and performing miracles did not constitute His unique mission to the world. The prophets also taught the Law and performed miracles. In fact, according to the promise of Christ, the apostles performed greater miracles than Christ Himself. (John 14:12.) The true purpose of Christ’s coming was the abolition of the Law, of sin, and of death.

If we think of Christ as Paul here depicts Him, we shall never go wrong. We shall never be in danger of misconstruing the meaning of the Law. We shall understand that the Law does not justify. We shall understand why a Christian observes laws: For the peace of the world, out of gratitude to God, and for a good example that others may be attracted to the Gospel.

5.         That we might receive the adoption of sons.

Paul still has for his text Genesis 22:18, “In thy seed shall all the nations of the earth be blessed.” In the course of his Epistle he calls this promise of the blessing righteousness, life, deliverance from the Law, the testament, etc. Now he also calls the promise of blessing “the adoption of sons,” the inheritance of everlasting life.

 

Understanding Luther's Galatians, Illustrated by Norma A. Boeckler