Luther's Sermon for Palm Sunday - 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.

A Daily Reader Responds to Calvin Ruined the Protestant Faith

Calvin Ruined the Protestant Faith

Just finished Calvin ruined the Protestant Faith. How blind can we be? You are indeed the proper watchman to alert folks. Makes me want to always be ready to share the Truth too!  People certainly need to be given an opportunity to return to the Means of Grace or discover it for the first time.

I remember being so happy when introduced to the Means of Grace some years back at the LCMS in Stillwater, but the idea that Christ did not promise the salvation of believers is secure, let me know that there was something about that particular church that wasn't quite Biblical. It was clear from Bondage of the Will that Luther knew better. It certainly puts "free-will" in its proper place too. (Another thing that blows me away is how the LCMS church traded off offering the Eucharist each Sunday. Once I learned that it alternated between the two Sunday services, I always picked the one that offered it. 9:30 one week 11:30 the next. If I ever become a minister, it'll be every week. Even the Disciples of Christ offer their mock communion at ever service!)

A Daily Reader

Walther, the American Calvin -
A Synod Built on Felonies

LutherQuest (sic) Rejects the Chief Article of Christianity - So They Argue about Holy Communion

Jay Webber and DP Jon-Boy Buchholz are one with their Father Below on Justification by Faith, but they may differ with each other about Receptionism.

This is photographic proof that Jay and Jon-Boy are in the photo above.

Luther-Queasies are fond arguing with each other while avoiding their united rejection of the Chief Article of Christianity, Justification by Faith. I get warm fuzzies when they add philosophy to the mix. Say that again!

Objective Justification unleashed!

 Queen Creek Church Growther - Webber, Floyd Luther Stolzenburg CG expert, Roger Kovaciny, another enabler like Webber.

Do You Want Scriptural Literature or a Comic Book Bible?The Bible Book - The KJV Reborn

Decades ago I learned that public school students could listen to audio tapes rather than read the textbook. More recently I heard college students saying that they only read modernized translations of Oxford (aka Shakespeare). I always had Shakespeare editions with a rare note about very obscure words, here and there. He had the largest vocabulary of any English writer, even greater than Milton, so a rare word is not surprising. The only surprising thing about Shakespeare is that people (even at Yale) think an illiterate actor who never left England accomplished all this and showed a detailed knowledge of the places (like Italy) Oxford visited.

The desire to abandon the English language, which was established by the KJV and the Earl of Oxford, began with the RSV in the 1950s. That RSV would be "easy to read," and the modern paraphrases are indeed easier and dumber with each new weekly edition - and that much farther from the truth. 

Antique Language, Thees and Thous

The Bible merchants have everyone allergic to thees and thous. 

How often have I heard this quip. "It is good for thee, and not for me." No one says, "Thee? Thee? Be cool dude and use modern English."

And this, in a musical often shown on TV. Where is the outrage?

"Thou swell, thou witty, thou grand."

The new version, starring Lady Gaga would be - "You swell, you witty, you grand."

How many readings of water turned into wine have been harmed by "firkins" in John 2 KJV? But firkins are in the Music Man, still playing all over America, and filmed again with Bueller as the miscast lead.

How could they modernize Music Man and leave in firkins? Meredith Wilson, a nation turns its lonely eyes to you!

America is close to the Omega Point, where the Bible paraphrases and their salesmen cannot get any worse.

Does the use of the KJV toss all other Bibles into the ever-burning flames? No, because the reals censors, the crown princes of the Cancel Culture, are true KJV-Never fanatics. They do not want people to buy it, read it, quote it, or show anything but ignorant contempt for it.

I have used the KJV for publishing for decades, and I still use the others because they are part of the discussion. I published a booklet on Making Disciples to show how foolish the new paraphrases are, since there is nothing about making anything in the Greek text. The Greek, which Jesus spoke, says, "Teach all nations," not "Make disciples of all nations." They got away with that Fuller gem and moved on to "all are justified" another pratfall. "All are justified is lacking in the classic NIV (classic used in a sardonic fashion) but "all are justified" remains the pride of the pickle-faced Pietists in WELS, LCMS, and ELCA.

 Making Disciples

Robins Land on Our Garbage Barrel - After the Pickup

 

Robin, by Norma A. Boeckler

I have found the garbage and recycle barrel lids ideal for bird-feeding. They are washed by the rain and also drain water away from food. The Sass and I returned from our walk to see a robin walking around on the garbage barrel lid, wondering where his food was. It was pick up day.

I felt bad, so I took the barrel to the back yard and piled up squirrel feed for everyone - corn kernels, peanuts in the shell, and a few sunflower seeds. I went inside and found the starlings sharing food with a cardinal, all crowded together. That is what birds consider "calling a lid." Squirrels are not welcome until they have sampled. But sometimes, two birds become one squirrel feeding in their place. 

A squirrel will also try to claw at birds buzzing him from above, more of a warning on both sides.

We had a big rain with long, dripping supplements, so the innocent little mint weeds are looking ready to take over the garden. The ground is too gooshy to walk on, so I have excused myself from that - for now.

The roses got the kind of drenching they love, to be followed today by bright sun - ideal for weed growth too.

I think the great soil fertility contributed to the height and health of the daffodils, with perhaps 120 blooming. I keep harvesting them for the altar and for Ranger Bob's cemetery visits. They have stayed fresh the whole time - two varieties - pure yellow, white with orange cups. Bob thought only pure yellow ones were good - until he saw white and orange. Next year will be giant Mt. Hood daffodils and a bag of mixed colors. 

Mt. Hood daffodils

Butterfly daffodils

Big Classroom - Two Days - 3,300+ Views. Planning The Bible Book: The KJV Reborn for Those Who Love the Word of God

Reopening in a Few Years. Mrs. Ichabod noticed the Masonic sign above.

The Covid panic has had a profound effect, primarily in shutting down schools and churches. The effect on churches has been like pressing the gas pedal when the car is sputtering, then hearing a clatter, a wheeze, and a stall. We have learned that clergy are docile, allergic to the First Amendment, and eager to take the year off while getting paid.

Mrs. Ichabod and I were watching a crime show, and she asked about fine points in the dialogue. I said, "I don't know. I am planning the book." She said, "I can tell."

I am working on the Christology of the Bible - a uniting theme, not a three-volume set. Next is a treatment of the Psalms.

For the New Testament, I will explain the unifying theme of Abraham, Genesis 15:6, and faith in Christ.

After that will be a brief history of the Bible, leading up to Erasmus, Luther's Bible, Tyndale, and the KJV.

I will have material on the efficacy of the Word and the value of the KJV as one of two foundation stones (including Oxford aka Shakespeare) for the English language, just as Luther's Bible is the basis for the German language. Those classic Bibles did invent the language but established their style as the standard of excellence. 

The last part of The Bible Book is mostly written. The great divide in the two sections will be 

1. The Bible for the Common People (as expressed by Erasmus, Luther, and Tyndale) versus  
2. The Bible for the Bogus Experts (exemplified by Tischendorf, Westcott, Hort, Aland, and Nida).

Midweek Vespers - Luther's Galatians, Chapter Six

Paul Speratus developed the first hymnal with Luther.

 

Mid-Week Lenten Vespers, 2021

 

Pastor Gregory L. Jackson

 

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

 

Bethany Lutheran Worship, 7 PM Central Savings Time

 

TLH - Online

 

 

The Hymn #377                    Salvation Unto Us Has Come   Speratus     
The Order of Vespers                                             p. 41

The Psalmody 5                        p. 123
The Lections                            The Passion History

                                                

Hymn #149           Come to Calvary's Holy Mountain

 

The Sermon –   Chapter Six – Luther’s Galatians

 
The Prayers

The Lord’s Prayer

The Collect for Grace                                            p. 45

Hymn #660     - Heaven Is My Home

 

 

Prayers and Announcements

 

Medical Care – Christina Jackson, Pastor Jim Shrader, two brothers.

Our nation, DEP Trump, lawmakers, and military justice.

 

1.       Brethren, if a man be overtaken in a fault ye which are spiritual, restore such an one in the spirit of meekness.

If we carefully weigh the words of the Apostle, we perceive that he does not speak of doctrinal faults and errors, but of much lesser faults by which a person is overtaken through the weakness of his flesh. This explains why the Apostle chooses the softer term “fault.” To minimize the offense still more, as if he meant to excuse it altogether and to take the whole blame away from the person who has committed the fault, he speaks of him as having been “overtaken,” seduced by the devil and of the flesh. As if he meant to say, “What is more human than for a human being to fall, to be deceived and to err?” This comforting sentence at one time saved my life. Because Satan always assails both the purity of doctrine which he endeavors to take away by schisms and the purity of life which he spoils with his continual temptations to sin, Paul explains how the fallen should be treated. Those who are strong are to raise up the fallen in the spirit of meekness.

This ought to be borne in mind particularly by the ministers of the Word in order that they may not forget the parental attitude which Paul here requires of those who have the keeping of souls. Pastors and ministers must, of course, rebuke the fallen, but when they see that the fallen are sorry they are to comfort them by excusing the fault as well as they can. As unyielding as the Holy Spirit is in the matter of maintaining and defending the doctrine of faith, so mild and merciful is He toward men for their sins as long as sinners repent.

GJ – The great danger of the ecumenical movement has been a refusal of the Protestants to face the manifest evils of the Church of Rome. Heirs of the Reformation have been charmed to ignore their own traditions and to view the papacy with warmth and more than a little coveting. Earth-shaking scandals may soon be revealed to expose this folly.

The Pope’s synagogue teaches the exact opposite of what the Apostle commands. The clerics are tyrants and butchers of men’s conscience. Every small offense is closely scrutinized. To justify the cruel inquisitiveness, they quote the statement of Pope Gregory: “It is the property of good lives to be afraid of a fault where there is no fault.” “Our censors must be feared, even if they are unjust and wrong.” On these pronouncements the papists base their doctrine of excommunication. Rather than terrify and condemn men’s consciences, they ought to raise them up and comfort them with the truth.

Let the ministers of the Gospel learn from Paul how to deal with those who have sinned. “Brethren,” he says, “if any man be overtaken with a fault, do not aggravate his grief, do not scold him, do not condemn him, but lift him up and gently restore his faith. If you see a brother despondent over a sin he has committed, run up to him, reach out your hand to him, comfort him with the Gospel and embrace him like a mother. When you meet a willful sinner who does not care, go after him and rebuke him sharply.” But this is not the treatment for one who has been overtaken by a sin and is sorry. He must be dealt with in the spirit of meekness and not in the spirit of severity. A repentant sinner is not to be given gall and vinegar to drink.

1.       Considering thyself, lest thou also be tempted.

This consideration is very much needed to put a stop to the severity of some pastors who show the fallen no mercy. St. Augustine says: “There is no sin which one person has committed, that another person may not commit it also.” We stand in slippery places. If we become overbearing and neglect our duty, it is easy enough to fall into sin. In the book entitled “The Lives of Our Fathers,” one of the Fathers is reported to have said when informed that a brother had fallen into adultery: “He fell yesterday; I may fall today.” Paul therefore warns the pastors not to be too rigorous and unmerciful towards offenders, but to show them every affection, always remembering: “This man fell into sin; I may fall into worse sin. If those who are always so eager to condemn others would investigate themselves, they would find that the sins of others are motes in comparison to their own.”

“Wherefore let him that thinketh he standeth take heed lest he fall.” (1 Cor. 10:12.) If David who was a hero of faith and did so many great things for the Lord, could fall so badly that in spite of his advanced age he was overcome by youthful lust after he had withstood so many different temptations with which the Lord had tested his faith, who are we to think that we are more stable? These object lessons of God should convince us that of all things God hates pride.

2.       Bear ye one another’s burdens, and so fulfill the law of Christ.

The Law of Christ is the Law of love. Christ gave us no other law than this law of mutual love: “A new commandment I give unto you, That ye love one another.” To love means to bear another’s burdens. Christians must have strong shoulders to bear the burdens of their fellow Christians. Faithful pastors recognize many errors and offenses in the church, which they oversee. In civil affairs an official has to overlook much if he is fit to rule. If we can overlook our own shortcomings and wrong-doings, we ought to overlook the shortcomings of others in accordance with the words, “Bear ye one another’s burdens.”

Those who fail to do so expose their lack of understanding of the law of Christ. Love, according to Paul, “believeth all things, hopeth all things, endureth all things.” This commandment is not meant for those who deny Christ; neither is it meant for those who continue to live in sin. Only those who are willing to hear the Word of God and then inadvertently fall into sin to their own great sorrow and regret, carry the burdens which the Apostle encourages us to bear. Let us not be hard on them. If Christ did not punish them, what right have we to do it?

3.       For if a man think himself to be something, when he is nothing, he deceiveth himself.

Again, the Apostle takes the authors of sects to task for being hard-hearted tyrants. They despise the weak and demand that everything be just so. Nothing suits them except what they do. Unless you eulogize whatever they say or do, unless you adapt yourself to their slightest whim, they become angry with you. They are that way because, as St. Paul says, they “think themselves to be something,” they think they know all about the Scriptures.

Paul has their number when he calls them zeros. They deceive themselves with their self-suggested wisdom and holiness. They have no understanding of Christ or the law of Christ. By insisting that everything be perfect they not only fail to bear the burdens of the weak, they actually offend the weak by their severity. People begin to hate and shun them and refuse to accept counsel or comfort from them.

Paul describes these stiff and ungracious saints accurately when he says of them, “They think themselves to be something.” Bloated by their own silly ideas and schemes they entertain a pretty fair opinion of themselves, when in reality they amount to nothing.

4.       But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.

In this verse the Apostle continues his attack upon the vainglorious sectarians. Although this passage may be applied to any work, the Apostle has in mind particularly the work of the ministry.

The trouble with these seekers after glory is that they never stop to consider whether their ministry is straightforward and faithful. All they think about is whether people will like and praise them. Theirs is a threefold sin. First, they are greedy of praise. Secondly, they are very sly and wily in suggesting that the ministry of other pastors is not what it should be. By way of contrast they hope to rise in the estimation of the people. Thirdly, once they have established a reputation for themselves, they become so chesty that they stop short of nothing. When they have won the praise of men, pride leads them on to belittle the work of other men and to applaud their own. In this artful manner they hoodwink the people who rather enjoy seeing their former pastors taken down a few notches by such upstarts.

“Let a minister be faithful in his office,” is the apostolic injunction. “Let him not seek his own glory or look for praise. Let him desire to do good work and to preach the Gospel in all its purity. Whether an ungrateful world appreciates his efforts is to give him no concern because, after all, he is in the ministry not for his own glory but for the glory of Christ.”

A faithful minister cares little what people think of him, as long as his conscience approves of him. The approval of his own good conscience is the best praise a minister can have. To know that we have taught the Word of God and administered the sacraments rightly is to have a glory that cannot be taken away.

The glory which the sectarians seek is quite unstable, because it rests in the whim of people. If Paul had had to depend on this kind of glory for his ministry, he would have despaired when he saw the many offenses and evils following in the wake of his preaching.

If we had to feel that the success of our ministry depended upon our popularity with men we would die, because we are not popular. On the contrary, we are hated by the whole world with rare bitterness. Nobody praises us. Everybody finds fault with us. But we can glory in the Lord and attend to our work cheerfully. Who cares whether our efforts please or displease the devil? Who cares whether the world praises or hates us? We go ahead “by honor and dishonor, by evil report and good report.” (2 Cor. 6:8.)

The Gospel entails persecution. The Gospel is that kind of a doctrine. Furthermore, the disciples of the Gospel are not all dependable. Many embrace the Gospel today and tomorrow discard it. To preach the Gospel for praise is bad business especially when people stop praising you. Find your praise in the testimony of a good conscience.

This passage may also be applied to other work besides the ministry. When an official, a servant, a teacher minds his business and performs his duty faithfully without concerning himself about matters that are not in his line he may rejoice in himself. The best commendation of any work is to know that one has done the work that God has given him well and that God is pleased with his effort.

5.       Every man shall bear his own burden.

That means: For anybody to covet praise is foolish because the praise of men will be of no help to you in the hour of death. Before the judgment throne of Christ everybody will have to bear his own burden. As it is the praise of men stops when we die. Before the eternal Judge it is not praise that counts but your own conscience.

True, the consciousness of work well done cannot quiet the conscience. But it is well to have the testimony of a good conscience in the last judgment that we have performed our duty faithfully in accordance with God’s will.

For the suppression of pride, we need the strength of prayer. What man even if he is a Christian is not delighted with his own praise? Only the Holy Spirit can preserve us from the misfortune of pride.

6.       Let him that is taught in the word communicate unto him that teacheth in all good things.

Now the Apostle also addresses the hearers of the Word requesting them to bestow “all good things” upon those who have taught them the Gospel. I have often wondered why all the apostles reiterated this request with such embarrassing frequency. In the papacy I saw the people give generously for the erection and maintenance of luxurious church buildings and for the sustenance of men appointed to the idolatrous service of Rome. I saw bishops and priests grow rich until they possessed the choicest real estate. I thought then that Paul’s admonitions were overdone. I thought he should have requested the people to curtail their contributions. I saw how the generosity of the people of the Church was encouraging covetousness on the part of the clergy. I know better now.

As often as I read the admonitions of the Apostle to the effect that the churches should support their pastors and raise funds for the relief of impoverished Christians I am half ashamed to think that the great Apostle Paul had to touch upon this subject so frequently. In writing to the Corinthians, he needed two chapters to impress this matter upon them. I would not want to discredit Wittenberg as Paul discredited the Corinthians by urging them at such length to contribute to the relief of the poor. It seems to be a by-product of the Gospel that nobody wants to contribute to the maintenance of the Gospel ministry. When the doctrine of the devil is preached people are prodigal in their willing support of those who deceive them.

We have come to understand why it is so necessary to repeat the admonition of this verse. When Satan cannot suppress the preaching of the Gospel by force, he tries to accomplish his purpose by striking the ministers of the Gospel with poverty. He curtails their income to such an extent that they are forced out of the ministry because they cannot live by the Gospel. Without ministers to proclaim the Word of God the people go wild like savage beasts.

Paul’s admonition that the hearers of the Gospel share all good things with their pastors and teachers is certainly in order. To the Corinthians he wrote: “If we have sown unto you spiritual things is it a great thing if we shall reap your carnal things?” (1 Cor. 9:11.) In the old days when the Pope reigned supreme everybody paid plenty for masses. The begging friars brought in their share. Commercial priests counted the daily offerings. From these extortions our countrymen are now delivered by the Gospel. You would think they would be grateful for their emancipation and give generously for the support of the ministry of the Gospel and the relief of impoverished Christians. Instead, they rob Christ. When the members of a Christian congregation permit their pastor to struggle along in penury, they are worse than heathen.

Before very long they are going to suffer for their ingratitude. They will lose their temporal and spiritual possessions. This sin merits the severest punishment. The reason why the churches of Galatia, Corinth, and other places were troubled by false apostles was this, that they had so little regard for their faithful ministers. You cannot refuse to give a penny who gives you all good things, even life eternal, and turn around and give the devil, the giver of all evil and death eternal, pieces of gold, and not be punished for it.

The words “in all good things”: are not to be understood to mean that people are to give all they have to their ministers, but that they should support them liberally and give them enough to live well.

7.       Be not deceived; God is not mocked.

The Apostle is so worked up over this matter that he is not content with a mere admonition. He utters the threatening words, “God is not mocked.” Our countrymen think it good sport to despise the ministry. They like to treat the ministers like servants and slaves. “Be not deceived,” warns the Apostle, “God is not mocked.” God will not be mocked in His ministers. Christ said: “He that despiseth you, despiseth me.” (Luke 10:16.) To Samuel God said: “They have not rejected thee, but they have rejected me.” (I Sam. 8:7.) Be careful, you scoffers. God may postpone His punishment for a time, but He will find you out in time, and punish you for despising His servants. You cannot laugh at God. Maybe the people are little impressed by the threats of God, but in the hour of their death they shall know whom they have mocked. God is not ever going to let His ministers starve. When the rich suffer the pangs of hunger God will feed His own servants. “In the days of famine, they shall be satisfied.” (Ps. 37:19.)

7.       For whatever a man soweth, that shall he also reap.

These passages are all meant to benefit us ministers. I must say I do not find much pleasure in explaining these verses. I am made to appear as if I am speaking for my own benefit. If a minister preaches on money he is likely to be accused of covetousness. Still people must be told these things that they may know their duty over against their pastors. Our Savior says: “Eating and drinking such things as they give; for the laborer is worthy of his hire.” (Luke 10:7.) And Paul says elsewhere: “Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained, that they which preach the gospel should live of the gospel.” (1 Cor. 9:13, 14.)

8.       For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap everlasting life.

This simile of sowing and reaping also refers to the proper support of ministers. “He that soweth to the Spirit,” i.e., he that honors the ministers of God is doing a spiritual thing and will reap everlasting life. “He that soweth to the flesh,” i.e., he that has nothing left for the ministers of God, but only thinks of himself, that person will reap of the flesh corruption, not only in this life but also in the life to come. The Apostle wants to stir up his readers to be generous to their pastors.

That the ministers of the Church need support any man with common sense can see. Though this support is something physical the Apostle does not hesitate to call it sowing to the Spirit. When people scrape up everything they can lay their hands on and keep everything for themselves the Apostle calls it a sowing to the flesh. He pronounces those who sow to the Spirit blessed for this life and the life to come, while those who sow to the flesh are accursed now and forever.

9.       And let us not be weary in well doing: for in due season we shall reap, if we faint not.

 

Two Natures of Christ - Isaiah - The Bible Book - The KJV for Those Who Love the Word of God

 

            Isaiah 9 confirms the divinity of Messiah. The critics work Isaiah 7 over with their opposition to the Virgin Birth, passing by “God with us” – Immanuel – as if insignificant. However, there is method in their mad pursuit of almah – they distract people from the contradictions of their traditional birth advocacy. Even better, they do not argue both points, almah and Immanuel, but the trigger on the death trap - those who doubt the harmony of God’s Word and God’s will.

Isaiah 9:6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. 7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this.

So much can be said about these grand titles; the first one parallels the Virgin Birth of Isaiah 7:14 and the Immanuel name. In Isaiah 9:6-7, a child is to be born, a son. He is human but the Mighty God, the Prince of Peace. Jesus said in John’s Gospel, “I give you peace, but not the peace the world gives you.” The apostles moved out into the world’s wrath with the peace of forgiveness and salvation, leading people into the peace Christ established with His resurrection. Thus He is both human and divine, as the two passages so clearly show.

            But there is more. God promised Abraham an everlasting and ever growing kingdom, greater than the stars in the sky. But no earthly kingdom has fit that description. Portugal owned the maps and ruled the seas. Hardly anyone could name its capital today. Rome withered down to Italy only after the city-states were united in 1861 by Victor Emmanuel II. The Byzantine Empire, 1100 years in existence, dwindled to become Turkey and Constantinople became Istanbul. The present proves the past was true in Isaiah 9 – “Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever.” there is no end to the government and peace of the Kingdom of God, governed with the righteousness of faith, the Gospel of Jesus Christ. “The zeal of the Lord of hosts will perform this.”

The Forerunner and the Uniting Shepherd Theme

            The first part of Isaiah has 39 chapters and the second part 27, which parallel the numbers of Old Testament books (39) and the New Testament books (27). The Bible has a total of 66 books, the same as the number of Isaiah chapters, 66. The second part of Isaiah begins at chapter 40, and the rest of the book is consistently joyous and triumphant. Given this decided change of tone, the beginning of Isaiah 40 has always been significant, a warning or blessing, the announcement of one who would serve as the forerunner of the Messiah promised in Isaiah 7 and 9.

            The first 10 verses give us goosebumps, an involuntary reaction to the truth of the news being announced, a truth so powerful that no nation, no ecclesiastical power can dampen, shade, or hide it –

Isaiah 40 Comfort ye, comfort ye my people, saith your God. 2 Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord's hand double for all her sins. 3 The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. 4 Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: 5 And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. 6 The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: 7 The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. 8 The grass withereth, the flower fadeth: but the word of our God shall stand for ever. 9 O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! 10 Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him.

When John the Baptist identified with this passage, it meant he was announcing the immediate advent of the Messiah. This alerted the entire region to the upcoming event, which had been discussed since the miraculous appearance of the Star of Bethlehem. From the Star appearing before them all, to the boy Jesus talking to the elders at the Temple, which was a second presentation after His circumcision, people hoped. The nation, captive to Rome, felt the divine energy of the Tanakh coming true – the arrival of the Virgin’s son, the Son of David, the Messiah, the Prince of Peace!

            This event is not condensed into verses on war, slaughter, strength, and victory, but shepherding.

Isaiah 40:10 Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. 11 He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young.

This continues the Two Natures of Christ theme. The Almighty God will come, as promised, His work before Him, as the Good Shepherd. Parallel to Psalm 23 and John 10, He will feed His flock, the way a shepherd does, providing protection from enemies, food, and pure water. He will watch over the lambs, carry the newborns close to Him, and gently lead those still nursing. Jesus Christ will reveal His Messianic role by attacking the enemies of the Gospel with His Word and by protecting those who trust in Him and need His guidance, nurture, and safety.