Tuesday, November 11, 2014

Vol. 1 Issue 11 - November 2014



IS THIS WORD OF THE LORD FOR ME?

Local and Federal Elections are upon us. For months we have endured politicking, campaign signs and commercials. This is just part of life in the world and we ought to rejoice that we live in a society where we have opportunity to choose our representatives. What is intolerable about this time of year is the inevitable intrusion of churches into politics. Every election cycle some churches get into the spirit of the season with pastors preaching about electing godly leaders and suggesting that if only we had Christians in public office then our nation would flourish once again. They reason that if we, as a nation, were to repent of our sins and embrace a Christian rule then the Lord would grant material blessings to our nation. Usually this revolves around a misreading of 2 Chronicles 7:14 which is a favorite way for ‘evangelicals’ to “biblicize” their politics. There the Lord says to Solomon:

If My people who are called by My name will humble themselves, and pray and seek My face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land. 

This verse, along with Philippians 4:13, has become one of the must misused passages in North American Christianity. Many evangelicals interpret the U.S.A. as the “my people” to whom God is speaking. In some, this comes from a belief that the U.S.A. is a “Christian” nation that serves as the modern equivalent of Old Testament Israel. This reading also arises from an interpretive idea that believes all of God’s words are spoken directly to the reader regardless of time or place. This is the idea that a person can open their Bible and apply whatever is said directly to them in their

situation. In short, this interpretive method ignores the context of bible verses (as is the case with the aforementioned Philippians 4:13) and what I like to call the “contextual recipients” of specific words of God.

Dr. Luther ran into these sorts of people in his own day. They wanted to make Mosaic Law the Law of Saxony. They argued that Mosaic Law is the Word of the Lord, so it would be far better than any human law. Luther argues that these theologians were ignoring the fact that Mosaic Law was spoken only to the children of Israel, since they were both church and state. He addressed this way of thinking in a 1525 sermon entitled How Christians Should Regard Moses. He writes:

It is all God’s word. But let God’s word be what is may, I must pay attention and know to whom God’s word is addressed. You are still a long way from being the people with whom God spoke. . . One must deal cleanly with the Scriptures. From the very beginning the word has come to us in various ways. It is not enough simply to look and see whether this is God’s word, whether God has said it; rather we must look and see to whom it has been spoken, whether it fits us. This makes all the difference between night and day. (LW35:170)

The spirit than claims “The Word of God says!” yet ignores the context of that Word is a false spirit. Luther’s point is that God’s Word is not to be taken out of context and applied evenly across the board. The “contextual recipient” of Mosaic Law was not the Saxons, the Irish, or North Americans. It was Old Testament Israel. Luther’s idea can be distilled to this question, “To whom is the Lord speaking in this passage?”


Luther then uses several examples to show the dangers of ignoring context. God commanded Abraham to sacrifice his firstborn son Isaac as a test of faithfulness. Luther points out that no one in his day applies this command to themselves. Why not? Because the Lord commands that specifically to Abraham. Another example is the promise of a son to sit on David’s throne in 2 Samuel. Christians, Luther argues, are not to expect that these words about a child apply to them. He continues:

The word in Scripture is of two kinds: the first does not pertain or apply to me, the other kind does. And upon that word which does pertain to me I can boldly trust and reply, as upon a strong rock. (LW35:170)

Mosaic Law does not apply to the Christian because Mosaic Law was given for the nation of Israel to follow and to set them apart from other nations. Mosaic Law as also given to serve as shadows and illustrations of the promised Messiah and His work of salvation. It was given to Israel. Not to anyone else.

It becomes the duty of every Christian (and especially the preacher) to rightly divide God’s Word. A good question which needs asking, especially when reading the Old Testament is, “To whom does God speak this word, this to me or someone else?” And if the Lord speaks it to someone else then it is not directly for me.” So we do not sacrifice our Isaacs. We are allowed to mourn the death of loved ones (Ezekiel was commanded not to mourn the death of his wife). I am not commanded to stone adulterers, observe the Sabbath, or abstain from eating shellfish. Neither am I commanded to bathe seven times in the Jordan or dwell in booths.


When God’s word is directed at a specific contextual recipient that does not mean we get to ignore that word though. The Lord gives us the Old Testament to teach us about Himself and how He relates to sinners. St. Paul writes: All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.” (2 Timothy 3:16) Even if a word of God is not spoken directly to us, that word of God is always efficacious and wants to teach us about the Lord’s way of dealing with us: Law and Gospel.

So not every word of God applies to me. 2 Chronicles 7:14 does not apply to the United States of America because we, as a nation, are not God’s chosen people. That word was a word of warning given Solomon in a dream after the dedication of the Temple. Our nation is not the New Testament Israel. Neither is the current nation-state of Israel the chosen people of God. The Israel of God is the One, Holy, Catholic and Apostolic Church. “My people” in the original context was Old Testament Israel, so this Word of the Lord falls into Luther’s first category: that which does not apply to me.

How is 2 Chronicles 7:14 properly used? Through this passage the Holy Ghost teaches us that the Lord always desires our repentance (see Acts 17:30). He also teaches us that when we repent the Lord is faithful and just to forgive our sins and cleanse us from all unrighteousness. He teaches us that God works the same in the Old Testament as He does in the New: repentance and faith in the Gospel. That word IS for us. It is for all mankind because He has said to in His Word so that we might believe and by believing have life in His name. To that end, Amen.

Vol. 1 Issue 10 - October 2014



THE GENERAL PRAYER – PART IV

[This month’s edition picks up where the August edition left us in the General Prayer from TLH page 23.] We pray:

Send forth laborers into Thy harvest, and sustain those whom Thou hast sent, that the Word of Reconciliation may be proclaimed to all people and the Gospel preached in all the world.

We pray this petition in response to the Lord’s command. St. Matthew writes, “But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd. Then He said to His disciples, the harvest truly is plentiful, but the laborers are few. Therefore pray the Lord of the harvest to send out laborers into His harvest.” (Matthew 9:36-38) These lost sheep have no Good Shepherd to care for them, to lead them besides the green pastures of the Gospel and to the still waters of peace with God. They are a host of people without Christ and faith so they are without His blessings of forgiveness, life, and salvation. This is the harvest of the Lord.

Jesus wants us to pray that workers be send into this harvest because Jesus has compassion on this harvest of lost, unbelieving, sin-sick sheep. He has compassion on them because He is the Good Shepherd. Hirelings, who care nothing for the sheep and the harvest only lead them further away from the Lord and deeper into themselves for their salvation. But Jesus, as The Good Shepherd, truly cares for the harvest, these lost sheep.

During His earthly ministry Jesus ministered to the lost sheep. He gathered the harvest briefly. But Jesus would not always walk the earth to gather the

harvest and find the lost sheep. He would ascend to the right hand of God the Father almighty. Leaving the church on earth (though only leaving physically), He commands the church of every age to “pray to the Lord of the harvest to send laborers into His harvest.”

Who are these laborers? They are those whom the Lord sends to work in the harvest. They are those who labor in preaching the Gospel and teaching the comfort of the Christian faith to the multitudes. In Philemon 24 St. Paul calls Mark, Aristarchus, Demas, and Luke “my fellow laborers.” In 1 Corinthians 3:9 St. Paul numbers himself and his companions among the laborers. “For we are God's fellow workers; you are God's field, you are God's building.” Laborers are those who work in the harvest, sowing, planting, watering, and reaping the harvest of souls with the Holy Gospel.

Laborers do not send themselves. They do not decide one day, “I think I want to labor in the Lord’s harvest.” It is the Lord’s harvest so the Lord must send men to labor there. This is why Jesus commands us to pray, “Therefore pray the Lord of the harvest to send out laborers into His harvest.” St. Paul reiterates this in Romans 10:15, “How shall they preach unless they are sent?” If preachers are preaching, that is, working in the harvest, and they have not been called and sent by God, then they are not working for the benefit of God’s harvest but are working against it! The answer to Paul’s question of “How can they preach if they are not sent?” is a resounding, “They can’t!” No one can preach, teach, and administer the sacraments, in the Lord’s harvest unless the Lord Himself sends that laborer to work in the harvest. The Augsburg Confession puts it this way:


Of Ecclesiastical Order they teach that no one should publicly teach in the Church or administer the Sacraments unless he be regularly called. (AC XIV: Of Ecclesiastical Order)

This is why the church ought never to allow “Lay Ministers” of any kind in the pulpit, or anyone for that matter who has not been called by Christ through the congregation. Laborers must be sent by the Lord because the harvest is the Lord’s.

The laborers must also be send by the Lord because the implement for sowing, planting, watering, and reaping in the Lord’s harvest is the Word of the Lord. We pray for the Lord to send laborers:

that the Word of Reconciliation may be proclaimed to all people and the Gospel preached in all the world.

The Word of Reconciliation is the Gospel that Christ has reconciled God to man and man to God, so that whoever is in Christ by faith enjoys the benefits of that reconciliation. Thus St. Paul writes:

Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation. (2 Corinthians 5:18-19)

This ministry of the Gospel, using the Gospel in Word and Sacrament, is the only farming implement the laborer is given. He is not commanded to ‘gussy up’ the Word, make it “more meaningful” or seemingly “relevant” or “user-friendly.” The laborer labors only with the Word preached and the Word “sacramented.”


We also pray in this petition for the Laborers whom God has already sent. It is one thing to send a laborer to work in the harvest field. It is also necessary that the laborer be sustained. The ministry is work. It is labor. Like all labors there are hazards. Without the Lord sustaining the labor, he will faint in the heat of the day or become discouraged when he does not see the yield he expects.  Pastors, like all sinful men, are subject to the temptations of burnout and looking to external results to measure their ministry. Against these, and many other temptations which would destroy the Lord’s laborer, we pray that the Lord sustains those whom He has already sent into the harvest.

Practically speaking, what we are praying for in this petition is that the Lord calls men to be pastors,  planting within their hearts the desire to serve His church, and through that desire, brings these men to attend seminary at St. Ignatius Lutheran Theological Seminary, which is the diocesan seminary. This is how laborers for the harvest are prepared. If you know of someone who you think would make a candidate for the ministry, talk to them about it and encourage them to consider it.

We also pray that the Lord would sustain me in the ministry to which the Lord has called me (and all faithful pastors). In our former Synod, October was dubbed “Pastor Appreciation Month,” which was a sad commentary about how that Synod viewed their pastors. People should not have to be reminded to appreciate their pastor. Nor should a month be set aside for gift-giving and well-wishing. The best way to appreciate your pastor is to pray regularly for him, that the Lord would sustain him in the ministry, give him joy in his service, and fidelity to Lord who has sent him to this most beautiful harvest field. To that end, Amen.

Vol. 1 Issue 9 - September 2014



THE EXAMPLE OF THE SAINTS

The church calendar is full of saints’ days. On June 29th we celebrated the day of Sts. Peter and Paul. Last month in August we celebrated St. Bartholomew. This month St. Matthew will fall on a Sunday, as well as the festival after which our congregation was named, The Exaltation of the Holy Cross on September 14th. Throughout the years I have sought to celebrate a saint’s day if it fell on a Sunday because there is much that we learn from the saints and apostles of Christ Jesus. Our Lutheran Confessions address how we ought to view the saints rightly. From the Apology:

Our Confession approves honors to the saints. For here a threefold honor is to be approved. The first is thanksgiving. For we ought to give thanks to God because He has shown examples of mercy; because He has shown that He wishes to save men; because He has given teachers or other gifts to the Church. And these gifts, as they are the greatest, should be amplified, and the saints themselves should be praised, who have faithfully used these gifts, just as Christ praises faithful business-men, Matt. 25:21, 23. The second service is the strengthening of our faith; when we see the denial forgiven Peter, we also are encouraged to believe the more that grace truly superabounds over sin, Rom. 5:20. The third honor is the imitation, first, of faith, then of the other virtues, which every one should imitate according to his calling. (Apology XXI.4-6)

We honor the saints in three ways. First we remember the saints so that we might give thanks for them. After all, where would we be without the teaching of the blessed Apostles? Where would the church be without the martyr’s blood? Where would the church be if men and women of God had not boldly confessed the faith in times of persecution and danger? We do not worship the

saints and Apostles. Worship belongs to the Triune God alone. The witness of these men and women remind us that God wants to provide for the church in all ages. The Lord wants to save men through faith which is brought about the preaching of the Gospel. The Apostles and Evangelists especially are to be viewed as gifts from the Triune God because they were the eyewitnesses of Christ and caused that witness to be written in the form of the four canonical gospels. Even though these men have long since been called to eternal rest, “their line has gone out through all the earth, and their words to the end of the world.” (Psalm 19:4) Again, imagine the dire straits we would be in if the Lord had not provided these men to witness these things and write them down for our learning nearly 2000 years later.

The second way we honor the saints is when our faith is strengthened by their interactions with Christ. When the sinful conscience burdens us with guilt over our utter unworthiness to be God’s children, the example of the saints and apostles shines forth to strengthen our faith. Consider Peter, the example Melanchthon uses in the Apology. Peter was not a ‘super-Christian.’ He began as a simple fisherman and was called by Christ to be an Apostle. In the Garden of Gethsemane, Peter reacts to the battalion of soldiers in fear:

Then Simon Peter, having a sword, drew it and struck the high priest's servant, and cut off his right ear. The servant's name was Malchus. So Jesus said to Peter, "Put your sword into the sheath. Shall I not drink the cup which My Father has given Me?" (John 18:10-11)

Peter is reprimanded by Jesus for his quick-temper, his fear, and his violent outburst. A scene later, Peter lingers in the courtyard of the High Priest. He

was too cowardly to go with Jesus to His trial. He then denies His Lord three times, as Jesus has foretold. Immediately a rooster crows a second time. Then “Peter remembered the word of the Lord, how He had said to him, ‘Before the rooster crows, you will deny Me three times.’ So Peter went out and wept bitterly.” (Luke 22:61-62) Peter cared more for his own life than his Lord and friend Jesus. He cared more for his own reputation than a good confession of Jesus.

Earlier in Matthew 16, Peter confesses Jesus as the Christ, the Son of the Living God. Jesus then teaches His disciples how the Son of God must suffer and die and rise again. But Peter has to know better than Jesus and says, “Far be it from You, Lord; this shall not happen to you!” (Matthew 16:22) Jesus then must chastise Peter for having in mind the things of man rather than the things of God.

Yet in spite of Peter’s cowardly nature, his fearfulness of losing his reputation, and his temper, Jesus made him an Apostle. He forgave Peter all this, especially his threefold denial.

So when they had eaten breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love Me more than these?" He said to Him, "Yes, Lord; You know that I love You." He said to him, "Feed My lambs." He said to him again a second time, "Simon, son of Jonah, do you love Me?" He said to Him, "Yes, Lord; You know that I love You." He said to him, "Tend My sheep." He said to him the third time, "Simon, son of Jonah, do you love Me?" Peter was grieved because He said to him the third time, "Do you love Me?" And he said to Him, "Lord, You know all things; You know that I love You." Jesus said to him, "Feed My sheep. (John 21:15-17)

Peter is not morally qualified to be an Apostle of Jesus. None of them are. Nor is any called and ordained Servant of the Word qualified or sufficient to be “in the stead and by the command” of Jesus. Nor is any person worthy of the name Christian or the title “child of God.” And this is the point of the example of Peter. If the Lord forgives Peter his sins, which were many and publicly known, how can our Lord Jesus withhold forgiveness from you and me, indeed, from all who call on Him in true faith? Answer: He won’t. Peter is the example. He was a liar and a traitor. But he was justified by faith in Christ. As St. Paul tells Timothy, “This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief.” (1 Timothy 1:15)

The reason the Lord allowed all of these men’s sins to be recorded in Scripture is for our learning and comfort. The saints and apostles were not cut from a different cloth. They are flesh and blood sinners just as you and me. So we are able to rejoice in their example, or rather the example of how Christ deals with sinners to absolve them and use them for the sake of His kingdom. We ought to take great comfort from all the saints and Apostles, for they are given to us to teach us the Gospel. We can say, “My sins are great. But if Jesus willingly forgives these men, He will not forsake me in my sins. His grace is sufficient.”

The third reason for honoring the saints is that we may imitate their virtues in our own callings. But we have run out of room for this month so we’ll talk about the example of the saints in our vocations another time. Until then, let us honor the saints because they teach us Christ Jesus our Lord and the forgiveness of all of sins. Amen!