“And Simeon blessed them, and said unto Mary His mother, Behold, this Child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.” Luke 2:34-35

Once again we have heard the account of Jesus’ birth in Bethlehem. We have heard the good news that He is the LORD God born into this world a true man that He might be our Savior from sin and everlasting punishment. We know and have heard of His holy life in our stead, and of His innocent sufferings and death for our sins. But how do we respond to Jesus? There are many who feel that they can remain indifferent to Jesus and His coming into this world, but this is far from the truth! Whenever anyone hears of Jesus and His coming into this world to be our Savior, this message has an effect. Either one is moved toward repentance and faith in Jesus Christ as his Savior, or he becomes more and more hardened in his sin and unbelief.

How do you respond to Jesus? This is a question of great importance for each of us to consider; for, as Simeon told Mary, Jesus’ mother, Jesus was destined for the “fall and rising again” of many in Israel, and He was “a sign” which would “be spoken against” (Luke 2:34-35). Jesus Himself said that He would cause division on the earth, even within families (cf. Luke 12:51-53). Among His own people there was great division. Some, like Simeon and Anna, being raised up from spiritual death, believed that Jesus was the promised Christ and trusted in Him for salvation (Luke 2:25-38). But others fell and rejected Jesus, hated Him, and even crucified Him, causing Simeon’s words to Mary (v. 35) to come true. Cf. Isaiah 8:14-15; 28:16; 53:3ff.; 1 Peter 2:6-8.

How do you respond to Jesus? He cannot be ignored! He came into this world for you and His Word has been preached to you! Are you, by the grace of God, moved to humbly acknowledge and confess your sins to the Lord and to trust in Jesus’ holy life and innocent sufferings and death for your pardon and forgiveness? Or do you turn away from Jesus and continue on in your sin and unbelief? The Bible tells us: “The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Romans 6:23).

O Dearest Jesus, grant that we not turn from Thee or hide from Thee and continue on in our sinful ways; but move us to acknowledge Thee as our God and Savior, to have godly sorrow over our sins, and to sincerely repent, that we may trust in Thee and Thy cross for our salvation. Amen.

[Scripture from the King James Version of the Bible]

Dear Members and Friends of Good Shepherd Lutheran Church,

In light of the weather forecast – some freezing rain this afternoon and snow tonight (with 6-10 inches possible) – we will postpone services tonight and try to have the children’s service with our Jan. 3 Sunday morning worship service. I would hate for anyone to be caught in bad weather or hurt in a traffic mishap.

Rejoice in the birth of your Savior. Because He was born and laid in a manger, God’s Son made man was able to go to the cross and redeem us and win for us everlasting life.

Pastor Randy Moll

“Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.” Isaiah 7:14

This ancient prophesy, given as a sign to King Ahaz of the coming judgments upon his enemies, Syria and the northern kingdom of Israel, points some 700-plus years beyond the immediate threats against the kingdom of Judah to the birth of Messiah Jesus.

This sign which the LORD gave was far greater than any normal human event, for a virgin would conceive and bear a son – something not humanly possible, but “with God nothing shall be impossible” (Luke 1:37).

And this virgin-born Child would be called Immanuel, which means God with us. The promised Child would be God Himself in human flesh, the God-man Savior promised since the beginning of time when God said to the serpent of old, “I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (Genesis 3:15).

This Child is the promised Seed of Abraham (Genesis 12:3; 22:18), the Shiloh promised by the mouth of Jacob (Genesis 48:10).

God Himself tells us of the fulfillment of these ancient promises through the words of the angel of the Lord who appeared to Joseph (Matthew 1:20-23): “But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.”

The ancient words were fulfilled in the conception and birth of the Messiah, Jesus. As the Lord had promised, the Holy Ghost caused the virgin Mary to conceive in her womb and give birth to the very Son of the Highest, the Son of God (cf. Luke 1:26-38).

And this Child, Messiah Jesus, came into this world to save His people from their sins. This He did by keeping God’s commandments in mankind’s place and suffering and dying upon the cross to pay in full the just penalty for the sins of the whole world.

The Bible says (Galatians 4:4-5): “But when the fulness 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, that we might receive the adoption of sons.”

As we once again prepare to celebrate the Christmas season, remember that we celebrate no ordinary event. We celebrate the greatest event in human history, an event promised since the beginning of the world and fulfilled in the birth of the Christ Child – God Himself, Emmanuel in human flesh, come into this world to redeem us and open for us the gates of everlasting life in heaven!

O LORD God, eternal Father, thank You for Your ancient words of promise which give hope to thousands looking to You for life and salvation. Thank You for fulfilling those ancient words and sending Your only-begotten Son into this world a true man, born of the virgin, that He might redeem us by shedding His blood for us upon the cross and then rising again. Grant us faith to believe Your ancient words and place our hope and trust in Messiah Jesus, our Savior and Redeemer. In His name we pray. Amen.

[Scripture quoted from the King James Version of the Bible]

“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. 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.” Isaiah 9:6-7

Who is the Child born in Bethlehem two millennia ago? Though there be those who still believe and teach that Christ Jesus is somehow less than Jehovah God Himself, this ancient prophecy of Isaiah, spoken some 700 years before Messiah’s birth leaves no doubt about the truth.

This Child, descended of David and who would assume David’s throne at the head of God’s people, is none other than Jehovah God Himself come into this world as a babe born in Bethlehem. Why do we say this? Because the inspired Scriptures tell us that this Child, promised of old, would be called: “Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.”

Jesus is not only the son of Mary, He is the Son of the Most High (cf. Luke 1:32). He is of miraculous and wonderful birth, conceived by the Holy Ghost and born of the virgin Mary; and He indeed is the wonderful fulfillment of God’s plan to send a Savior.

He is our Counselor and Advocate, rightly making known the truth about our sinfulness and the salvation God provided in Him and coming to our aid by paying in full for our sins and winning for us life and salvation.

He is the mighty God, though born a babe – a human child – and humbling Himself to fulfill all righteousness for us and to pay the price for our sins by His innocent sufferings and death upon the cross, He is God Himself.

He is the everlasting Father – not less than the Father or in some way inferior to Him, but one and the same with the eternal Father who created all things and by whom all things continue to exist.

And He is the Prince of Peace, the promised Shiloh of Genesis 49 who established peace between God and man by His atoning sacrifice upon the cross for the sins of all people (cf. Ephesians 2:13ff.).

Indeed, the divine truth expressed here – that Jesus is Jehovah God come into this world as the Babe born in Bethlehem to go to the cross for us and redeem us – is all important; for, if Jesus were just a man, His sufferings and death would not have been sufficient payment for the sins of all mankind (cf. Psalm 49:7-8). But Jesus is true God and true man, making it possible for Him to take our place under the law of God and die in our stead and making His obedience and sacrifice sufficient to redeem the whole world!

The government rests upon His shoulders and “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 risen Lord Jesus, even now, reigns over His Church – made up of all who look to Him and His sacrifice for their salvation. And Jesus’ kingdom continues to grow as more and more learn of Him and what He has done to open up the gates of heaven to sinners, for the Holy Spirit works through God’s Word to convince men of their sins and to comfort them with the good news of forgiveness and life everlasting in Christ Jesus.

And, as the Scriptures promise, Jesus shall come again to judge this world and condemn all who refuse to repent but continue in rebellion against Him. And He shall establish His kingdom and rule over His people “with judgment and with justice from henceforth even for ever.”

Who is this Child born in Bethlehem and laid in a manger? He is none other than Jehovah God, the King of glory, come in human flesh to be our Savior!

Dear Lord Jesus, Son of God and son of man, graciously bring me into Your everlasting kingdom through faith in Your blood, shed for me upon the cross, and keep me among Your chosen people unto life everlasting in Your eternal kingdom. Amen.

[Scripture quoted from the King James Version of the Bible]

“But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.” Micah 5:2

In an ancient prophecy, given some 700 years before the birth of the Messiah and Savior, His birthplace was foretold. “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.”

Not in Jerusalem, but in Bethlehem (house of bread), a small village south of Jerusalem once called Ephratah or Ephrath (fruitful) – one village among the thousands of Judah – Messiah was to be born.

But Mary and Joseph lived in Nazareth, nearly 100 miles to the north, in Galilee. Both Mary and Joseph had been told by an angel that the Child in her womb was the long-promised Messiah, conceived by the mighty working of the Holy Spirit (cf. Matthew 1:18-25; Luke 1:26-38); but they were not in Bethlehem. Would the ancient words of God fail? Not at all!

Luke 2:1-7 tells us: “And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. (And this taxing was first made when Cyrenius was governor of Syria.) And all went to be taxed, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:) to be taxed with Mary his espoused wife, being great with child. And so it was, that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.”

And just who would this Bethlehem-born Child be? He would be “ruler in Israel,” meaning that He would be King over God’s chosen people – including those from the tribes of Israel who looked to Him for salvation and those from outside Israel who were grafted into God’s people and kingdom through faith in the Messiah. Cf. Romans 11.

His “goings forth have been from of old, from everlasting.” Contrary to what some think about Messiah Jesus – those who hold to the old Arian heresy and its modern forms – Jesus is the eternal Son of God, neither created nor made. He has always been “from of old, from everlasting.” He is God Himself – Jehovah – in human flesh, come into this world to redeem fallen mankind and to establish an eternal kingdom over which He shall reign for ever and ever!

Jesus, the Anointed King over God’s people, has come and shall rule over His kingdom forever. His everlasting kingdom is made up of all those who, by the gracious working of God’s Spirit, acknowledge the LORD God and the truthfulness of His Word and admit and confess their sins and shortcomings, trusting that He mercifully forgives and accepts them as His own dear children for the sake of the redeeming sacrifice of Christ Jesus upon the cross. Those in the Messiah’s kingdom, look to Messiah Jesus for forgiveness – for peace with God – and life everlasting and, as a fruit of their faith in Jesus, they submit to His rule and seek to live in accord with His Word.

From a small and unlikely place, God’s Son – the Messiah and Savior came into this world – but He is God Himself come into this world as a true man, born of the virgin Mary, that He might redeem us and bring us into His everlasting kingdom. He establishes His kingdom, not by earthly might and power, but by the preaching of His life-giving Word and calling those lost in the darkness of sin into the light of His mercy and forgiveness. He is our peace.

O dearest Jesus, my God and my King, graciously forgive my sins and grant me a place in Your eternal kingdom. Create in me a new heart that I might love You, live for You and serve You forever!

[Scripture from the King James Version of the Bible]

Christmas Eve Worship

“And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.” Luke 2:10-12

Come and join us at 7 p.m. Thursday as we gather to worship and hear again the good news of the gift of God’s Son, our Savior, Jesus Christ. Should the weather be bad – snowing or icy – and the roads more dangerous, the service will be postponed – possibly to New Year’s Eve.

Paul’s Letter to the Believers at Colosse (continued)

“Walk in wisdom toward them that are without, redeeming the time. Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man.” Colossians 4:5-6

How should we, as Christians, conduct ourselves in our dealings with those outside Christ’s church? This the Apostle answers in the closing words of his instruction to the believers at the church in Colosse: “Walk in wisdom toward them that are without, redeeming the time. Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man.”

We, as believers ought to live our lives wisely in regard to those outside Christ’s church, redeeming the time and making use of every opportunity God gives to make known to them the truth revealed to us by God in His Word.

We may not realize it, but how we live and conduct our business here in this world can either make one want to know more of our faith or make them want nothing to do with it. Sometimes an uncharitable word is all it takes to close the door to further witness. Thus, how important it is to be charitable and honest in all our dealings with those, not only inside, but also outside the church!

We ought to buy back the time commonly given to evil or frivolity and make use of every moment God gives us to share the good news of God’s mercy and forgiveness in Christ Jesus.

Our speech should be “always with grace,” reflecting the grace of God toward us in Christ Jesus. When we remember how much the Lord has forgiven us and to what lengths He went to bring about our salvation – even going to the cross and suffering and dying for our sins – should it be any trouble for us to speak kindly even to our enemies and to those who have mistreated us?

Being “seasoned with salt” means our conversations with those outside the church should neither be continual preaching against them nor only kind words devoid of any rebuke of the law and comfort of the Gospel. The Christian must wisely and consistently share the truth at every opportunity but use care not to drive away the unbeliever by too much preaching. It involves interspersing God’s truth in our conversations so as to raise awareness of the truth and draw interest in it, making it possible to continue to share the admonitions of the law and the good news of forgiveness and life in Christ Jesus.

The way in which we converse with those outside Christ’s church may be different with each person, making it so important that our speech be always with grace and properly seasoned with salt so that we, in the right way, give answer to every person. For this, we most certainly need the wisdom and direction of God’s Spirit in our daily lives and conversations.

But what if we have been less than honest and charitable in our dealings with those outside the church? What if, instead of being motivated by God’s grace toward us, we have dealt with someone from the selfishness and wickedness of our old sinful nature? What can we do?

There is no better way than to honestly admit our sins and misdeeds to the Lord Jesus and to those – even outside of Christ’s church – whom we have offended. We know from God’s Word that God graciously forgives us for the sake of Christ’s blood shed for us upon the cross. And, when we admit our sins and failures and forgive the sins and failures of others, what better witness to our belief in the righteousness of God and in our total dependence upon His grace and mercy toward us for Jesus’ sake!

We do not proclaim ourselves righteous and holy and the world sinful. We share and proclaim that we all have sinned and come short of God’s righteousness but that with God there is mercy and forgiveness for Jesus’ sake! Cf. Romans 3:23ff. The Gospel we share is the good news that Christ Jesus came into the world to save sinners, among whom we are chief (cf. 1 Timothy 1:15-16). If God shows mercy to me because of Jesus, He also can and will show mercy to you!

O Holy Spirit, grant me wisdom in my dealings with those who do not yet know and trust in Christ Jesus, that my speech may reflect Your grace and that I might wisely use the time and opportunities given me to share the good news of God’s mercy toward sinners for Jesus’ sake. In His name I pray. Amen.

Pastor Randy Moll

We All Believe in One True God:

A Summary of Biblical Doctrine

By Wallace H. McLaughlin

(The entire book is posted under Pages on the Church Web log)

XVI. The Ministry

The nature of the public ministry may be defined as follows: Under the office of the public ministry we understand the proclamation of the Word of God together with the administration of the Sacraments by commission of a Christian congregation. The establishment of the public ministry always presupposes the commission of a congregation; and the very word “public,” as used in this connection, has reference to the Christian public, or congregation, which stands behind the public minister, and through whose agency God has made him a minister by means of the divine call extended to him. He is a public servant, or minister, because of that definite Christian public, or congregation, on whose behalf, by whose commission, and as whose representative, he exercises all the functions of his ministry, both in house to house visitations and in the pulpit. The minister can no more divest himself of his public character, as representative of his congregation, when admonishing a sinner in private or comforting an individual Christian in distress, or administering Communion at the bedside of a sick person, or officiating at a burial, than he can when he stands in the pulpit or ministers at the altar. Always and everywhere, when performing the functions of his office, the minister acts as the representative of Christ and of the Christian congregation which has called him to function in its behalf in accordance with the revealed Word and will of God, and hence is at all times responsible to Christ and the congregation for every act which he performs in such capacity.

The commission of the congregation is expressed by the word rendered in our King James Version of Acts 14:23 as “ordained,” a word which has no connection with the act of “ordination” spoken of elsewhere in the New Testament. The difference between the word used in Acts 14:23, and which refers to the conducting of an election by a show of hands (in its only other occurrence in the Greek New Testament, 2 Cor. 8:19, it is correctly rendered “chosen” in our KJV), and the New Testament word for ordination (as used, for instance, in 1 Tim. 4:14 and 2 Tim. 1:6) is that the former means, literally, “stretching out of hands” (to vote in an election), while the latter means “laying on of hands.” Thus the office of the public ministry is conveyed by the call of a Christian congregation which results from the choice, or election, of a certain individual to exercise the official functions of the ministry by commission of the congregation.

Besides the public ministry which is committed or delegated to an individual by the call of a congregation we must hold fast to the divine institution also of that ministry which is enjoined upon all Christians in 1 Peter 2:9; 3:15; and Col. 3:16 (not in a public capacity, but as a personal spiritual endowment or spiritual priesthood, which is inseparable from personal faith in Christ), which neither should nor can be superseded by the public ministry.

Also missionaries in the field of foreign or home missions are in the public ministry, even when congregations have not yet been formed in the field of their labors; for behind the missionary stand Christian congregations which by God’s command send out missionaries, Matt. 28:19, 20.

As to the relation of the public ministry to the spiritual priesthood of all Christians, as taught, for instance, in 1 Peter 2:9, we must hold that the public ministry is distinct from the spiritual priesthood for the following reasons: a), because the public ministry requires a special call from a congregation for its legitimate exercise; b). because a special aptitude to teach is requisite in order to serve an entire congregation with the Word of God: 1 Tim. 3:2; 1 Cor 12:29 (“Are all teachers?”); and a special holiness of conversation is needed in order to be an example of life to the congregation, 1 Peter 5:3. The catalogue of qualities which should be found in a pastor is given (with very slight variations) in two passages in St. Paul’s “Pastoral Epistles,” which are so important both to pastors (that they may always be conscious of what God requires of them) and to their flock (that they may know what they may rightly expect of their pastor, and the qualifications which are requisite in one to be called to this holy office) that we shall here devote the space to print them out in full.

1 Timothy 3:2–7: “A bishop must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; one that ruleth well in his own house, having his children in subjection with all gravity; (for if a man know not how to rule his own house, how shall he take care of the Church of God?) not a novice, lest being lifted up with pride he fall into the condemnation of the devil. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.”

Titus 1:7–9: “A bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; but a lover of hospitality, a lover of good men, sober, just, holy, temperate; holding fast the faithful Word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.”

The public ministry is not a human, but a divine institution. What do we mean by calling the ministry a divine institution? Under the divine institution of the public ministry we understand the fact that it is not left to the option of the Christians who live in a certain place whether they wish to establish the office of the ministry among them or not, but they have a divine command to do so. This command is found in Titus 1:5, where we read, with reference to the purpose of leaving Titus in Crete: “that thou shouldest set in order the things that are wanting, and ordain” (the word used in the original means “establish,” and has nothing to do with the laying on of hands) “elders” (here in the sense of “preaching elders,” or pastors, “elder” being the usual New Testament name for the local pastor) “in every city” (city by city, wherever congregations had come into existence), “as I had appointed thee.” The word “appoint” is used in the sense of “command, charge, give order,” a common usage of the word in King James English and in full accord with the Greek original. Since Paul was not accustomed to issue orders on his own authority (compare 2 Cor. 8:8: “I speak not by commandment,” and v. 10: “herein I give my advice, for this is expedient for you”), we must regard this command of Paul to Titus as being given by divine authority, and hence as proof for the divine institution of the ministry. Also the expression “the things that are wanting” indicates that a congregation in which the office of the ministry was not yet established lacked something which was essential to its divinely ordained form. That it was also apostolic practice to establish the office of the parish pastorate in each individual congregation we see from Acts 14:23, cited above, which may be plainly translated from the original: “When they had conducted elections for pastors (elders) in every church, and had prayed with fasting, they commended them to the Lord, on whom they had believed.” This is also the teaching of our Lutheran Church in accordance with Holy Scripture. In the Smalcald Articles we read (Triglotta, p. 523, par. 67): “Wherever the Church is, there is the authority (command) to administer the Gospel. Therefore it is necessary for the Church to retain the authority to call, elect, and ordain ministers.” See also Smalcald Articles, page 507, par. 10 (in translation from the German text): “The office of the ministry proceeds from the general call of the apostles.” Therefore if any one were to ask us where the words of institution for the office of the ministry are to be found, we should reply, with our Church, that they are to be found in Matt. 28:19, 20. To put it in the words of Dr. Walther (Walther and the Church, p. 72): “The divine institution of the ministry of the New Testament appears from the call of the holy apostles to the ministry of teaching by the Son of God, as recorded Matt. 10; 28:18–20; Luke 9:1–10; Mark 16:15; John 20:21–23; 21:15–17 (‘Feed My sheep’), and of the seventy disciples, as recorded Luke 10:1–22.”

As to the necessity of the public ministry, we must regard this necessity, like the necessity of receiving the Sacraments, as not absolute but relative. The public ministry is not absolutely necessary for salvation, because faith in Christ can be created and preserved also through the reading of Scripture and the functioning of the spiritual priesthood. However, an abuse of this truth occurs when Christians do not diligently hear God’s Word in the public preaching, when the pastors do not diligently prepare their sermons, and when congregations and pastors do not diligently make provision for the education of preachers and teachers. As not the deprivation but the contempt of the Sacraments damns, so we may say also of the public ministry, in accordance with Luke 10:16: “He that heareth you” (preachers of God’s pure Word) “heareth Me; and he that despiseth you despiseth Me; and he that despiseth Me despiseth Him that sent Me.”

The incumbents of the office of the public ministry form no special spiritual order superior to that of the Christians, like the priests of the Old Testament, but are officers (public servants) among the Christians. Therefore we call the incumbents of the public ministry not “spiritual” or “priests,” because these titles, according to the Scriptures of the New Testament, belong to all Christians (see 1 Peter 2:5, 9; 1 Cor. 2:15). Scriptural names of the incumbents of the office of the public ministry have reference either to their relation to God or to their relation to the Christian congregation, a). With relation to God: “ministers of Christ” (1 Cor. 4:1); “servant of the Lord” (2 Tim. 2:24); “steward of God” (Titus 1:7). b). With relation to the Christian congregation: “your servants for Jesus’ sake” (2 Cor. 4:5). An incumbent of the office of the public ministry therefore occupies a twofold position of service; he is the servant of Christ and of the congregation. However, he is not fifty percent Christ’s servant and fifty percent the congregation’s servant, but one hundred percent Christ’s servant and therefore also one hundred percent the congregation’s servant. This does not mean serving two masters. For in serving the congregation, which in its call requires him to perform his office in complete accord with the Word of God, he is not serving men, but Christ Himself, as Paul writes, Gal. 1:10: “If I yet pleased men, I should not be the servant of Christ.” Only if the congregation should demand, contrary to the provisions of the divine call, that their pastor serve them otherwise than God’s Word teaches, would the pastor be confronted with a situation in which, in order to “obey God rather than men” (Acts 5:29), he would have to leave the service of such a congregation. Since the congregation is the original possessor of the power of the keys, and hence the means of grace (Matt. 18:17–20), and by divine command delegates the public administration of the means of grace to competent persons (Acts 14:23), therefore the administration of these delegated powers remains under the supervision of the congregation, Col. 4:17. In this respect it is stated in the Smalcald Articles (Triglotta, p. 507, par. 11): “The Church is above the ministers.”

Since the Christian Church is an absolute monarchy, in which Christ through His Word has sole dominion, Matt. 23: 8–10, there results there from a double truth: a). With regard to the authority of the servants of the Church, obedience is due them when they teach God’s Word, Heb. 13:17; Luke 10:16; but obedience is to be refused when they depart from God’s Word, Rom. 16:17. b). With regard to the relation of the servants of the Church to one another, all superiority and subordination is not of divine but only of human right, for by divine right all are equal. In Luke 22:24–26, when the disciples of Christ strive about rank, Christ answers them: “Ye shall not be so,” adding the instruction that there are superiors and subordinates only in worldly kingdoms.

At this point we quote with great satisfaction, in accordance with our aim of demonstrating the agreement of Lutheran doctrine with universal Christian Biblical doctrine, the testimony of a great Bible scholar who belonged to the Anglican or English Episcopal Church, where it is commonly taught that there are three distinct and divinely ordained orders or ranks of the clergy, namely bishops, priests (or presbyters), and deacons. Henry Alford remarks on 1 Tim. 3:1 (“If a man desire the office of a bishop,” etc.): “The ‘bishops’ of the New Testament have officially nothing in common with our bishops. The identity of the ‘bishop’ and ‘presbyter’ (or ‘elder’) in apostolic times is evident from Titus 1:5–7.” In connection with Acts 20:17 (“called the elders of the church”) and verse 28 of the same chapter, and referring to the same persons (“take heed to yourselves, and to all the flock, over the which the Holy Ghost hath made you bishops”), Alford points out the unfairness of translating the Greek word for “bishops” in the latter verse as “overseers,” whereas in every other passage of the New Testament where it occurs it is translated “bishops.” If it had been uniformly rendered, as it ought to be, in Acts 20:28, then, says Alford, “the fact of elders and bishops having been originally and apostolically synonymous might be apparent to the ordinary English reader, which now it is not.”

The public ministry is the highest office in the Christian Church. As the local congregation is the only divinely instituted society in the Christian Church (societies outside the congregation, such as synods, and societies within the congregation, such as young men’s, young ladies’, ladies guilds, men’s clubs, etc., are only human ordinances), so also the office of the public ministry is the only divinely instituted public office in the Christian Church. Auxiliary offices within the congregation can according to need be branched off from the office of the ministry (elders, teachers, almoners, etc., Acts 6), but these remain under the supervision and responsibility of the pastor according to Acts 20:28: “Take heed unto yourselves, and to all the flock, over the which the Holy Ghost hath made you bishops.” In this sense Luther calls the office of the public ministry “the highest office in Christendom.”

At least a few lines must be added here with reference to the Scripture doctrine concerning the Antichrist; for it is here, and not in the treatment of “the last things,” that this doctrine belongs. Nothing in Scripture suggests that either the rise or the revelation of the Antichrist is to take place at the end of the world, though indeed his final destruction will be accomplished by “the brightness of Christ’s coming” (2 Thess. 2:8). The Scripture warnings against the Antichrist form an appendage to the doctrine of the ministry for the reason that the Antichrist described in 2 Thess. 2:3–12 represents the grossest perversion of the office of the public ministry. He “sitteth in the temple of God,” that is, in the Christian Church, and claims to be “the vicar of Christ,” and in that capacity to rule the church on earth as a visible monarchy, setting himself above all divine authority (“Object of worship”) and divinely ordained authority in the kingdoms of this world (civil rulers in this respect being rightly “called gods,” as in Psalm 82:6, cited John 10:34, as those who “are sent by God for the punishment of evildoers, and for the praise of them that do well,” 1 Peter 2:13, 14), as though Christ had abdicated the throne of His Church upon earth or absented Himself from His dominion in this world (2 Thess. 2:4). Yet the whole rule and authority of Antichrist is nothing but the supreme apostasy from the central article of Christian doctrine — justification by grace, for Christ’s sake, through faith, without the deeds of the Law — which the papal sect curses in the Sixth Session of its Council of Trent, especially canons 11, 12, and 20. Compare 2 Thess. 2:3, where the Holy Spirit calls the rule of “that man of sin,” “the son of perdition,” by the name of “the apostasy” (“falling away”). If anyone should fail to recognize that all these marks or criteria of the Antichrist, including the “power and signs and lying wonders” of 2 Thess. 2:9, are completely fulfilled in the Roman papacy, and in it alone, or should imagine the possibility of a still greater apostasy than the cursing of the central doctrine of Christianity and substituting a human authority for that of Christ — then such a person would show such ignorance of the chief enemy of our holy faith as would be inexcusable in a teacher of Christians, or would expose his failure to appreciate the supreme importance of the doctrine of justification by faith alone. Finally, the suggestion that the Antichrist is not assuredly identifiable would tend to make Scripture’s solemn warning not to let ourselves be seduced by Antichrist vain and unprofitable for Christ’s people.

As the blessings of the Gospel ministry are dear and precious to us, so vigilantly must we guard against the seductions of its counterpart, the Roman Antichrist.

N.B. For further information on the subject of the closing paragraphs see Smalcald Articles, Part II, Art. IV (Triglotta, pp. 471–477), and “Of the Power and Primacy of the Pope” (Triglotta, pp. 503–521); also “Brief Statement,” Art. 17 (par. 43); and finally, “Our Confessional Platform,” by Dr. P. E. Kretzmann, Art. 6, d.

[Next week's installment from We All Believe in One True God will cover the Election of Grace.]

What Do We Believe?

What do we believe about the Public Ministry? Consider the following summary statement and look up the supporting Bible passages:

PUBLIC MINISTRY

We believe that, while God has given to all true believers the right and duty to preach His Word and administer the Sacraments (Baptism and the Lord’s Supper), He has also commanded Christians to gather together and call faithful men to publicly preach and teach God’s Word and administer the Sacraments among them and in their stead (1 Peter 2:9; Matthew 28:18-20; John 20:21-23; Jeremiah 23:3-4,28; Hebrews 10:19-25; Acts 14:23; 20:28; Ephesians 4:11-12; Titus 1:5-9; 2 Timothy 4:2). Only men meeting the qualifications in 1 Timothy 3:1-13 and Titus 1:5-9 are to be entrusted with this office. Though the public ministry of Word and Sacrament exists by the will and command of God, those holding this office have no authority and power but the Word of God (1 Peter 4:11; Hebrews 4:12; Romans 1:16-17; 2 Timothy 3:16-17). Thus, obedience must be rendered to the public ministry only when the Word of God is faithfully proclaimed and applied (Hebrews 13:17; Luke 10:16). We reject as contrary to God’s will, and as sinful, the current practice of placing women into the public ministry or other positions or offices where they must teach or exercise authority over men (1 Timothy 2:11-15; 1 Corinthians 14:34-35).

Bible Study in Preparation for Sunday

The Adult Bible Class continues its study of the Gospel of John. To prepare, read John 3:1-8. Who was Nicodemus? Did the Pharisees accept John’s baptism of repentance? Cf. Luke 7:30. Why? When did Nicodemus come to Jesus? Why? What did he say to Jesus? What did he and the Pharisees acknowledge about Jesus? Was this enough? What did Jesus say to Nicodemus? Why? Can a person be a part of God’s kingdom – or even see it – without being born again? How can a person be born again? Cf. Titus 3:4-7. Of what must one be born to enter the kingdom of God? What does this mean? Can a person be born again of his own will or decision? Who works through the waters of Baptism to create and preserve faith in Christ Jesus? How is the working of the Holy Spirit like the wind?

The Catechism Class continues studying the Second Article of the Apostles’ Creed and learning of Jesus and what He has done to redeem all mankind.

The Sunday Sermon will be based on Exodus 13:1-3a, 11-15. In preparation, consider the following questions: What did God command the Children of Israel to do in these passages? Why? Cf. Exodus 12:1ff. How were the firstborn among the men of Israel redeemed? Cf. Numbers 3:44-51. How was Jesus redeemed? Cf. Luke 2:22-23. What sacrifice was offered for Mary’s purification? cf. Luke 2:22-24; Leviticus 12:1ff. When was this done? See Leviticus 12:1ff. for the number of days following Jesus’ birth and His circumcision. How are we passed over in God’s judgment? Cf. John 5:24. Whose blood protects us? Cf. 1 John 1:7. To whom do we belong? Cf. 1 Peter 1:18-19; 1 Corinthians 6:19-20. How are we offered up to God? Cf. Romans 12:1-2.

Remember to Pray

Remember to pray for our church and for all our members that none be lost to Christ’s kingdom, but that all continue in repentance and be strengthened and built up in the true and saving faith in Christ Jesus through the hearing and study of His Word. We continue to pray for all who have been sick or who are suffering among us – especially for Ron Wellander who underwent surgery on Monday, and for Sam Rusch who had been hospitalized – for those who have been absent from us, for our students who are away at school, and for our adopted soldiers. Pray for God’s help with our church’s financial needs. Continue to pray for the Lutheran Churches in the Philippines.

Upcoming Events

The Choir is practicing for upcoming services. More voices are always welcome.

Christmas Eve Worship, with the congregation’s children participating, will be held at 7 p.m. On Dec. 24. New Year’s Eve Worship is also tentatively planned for 7 p.m. Dec. 31.

Monthly Wednesday night Bible studies will begin in the new year and be held at the church at 7 p.m. on the second Wednesday of each month.

Information for bulletins or newsletters may be sent to Pastor Moll by calling him at 479-233-0081 or by e-mail at mollfoto@yahoo.com.

“And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men.” Luke 2:13-14

A Blessed Christmas To You In Christ Jesus, Your Savior!

[Scripture in this Newsletter is taken from the King James Version of the Bible]

Advent Worship

“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. 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.” Isaiah 9:6-7

Come and join us at 7 p.m. tonight as we gather to humbly consider our sinfulness and the grace and mercy of God extended to us in our Savior, Jesus Christ. A 6:20 p.m. soup and sandwich supper will precede the service.

Paul’s Letter to the Believers at Colosse (continued)

“Continue in prayer, and watch in the same with thanksgiving; withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds: that I may make it manifest, as I ought to speak.” Colossians 4:2-4

The Apostle Paul, in prison for his testimony to the crucified and risen Christ, urges his fellow believers at Colosse to continue in prayer. And while they are praying to the Lord God, watching and giving thanks for God’s answers to their prayers, Paul urges them to remember him and his companions in their prayers as well.

Notice that Paul doesn’t request his release from prison, but rather the opportunity to speak of Christ and of the salvation Christ Jesus has accomplished for all mankind. Paul desires the opportunity to tell the mystery of Christ – that which had been veiled before and only in part revealed through the prophecies of the Old Testament but was now made known in the life, death and resurrection of Jesus.

Paul was in bonds for telling the truth about Messiah Jesus, and he requested the prayers of his fellow believers that he would be given further opportunity to tell of Jesus and of the forgiveness and life which Jesus won for all mankind – both Jew and Gentile – by His holy life and His innocent sufferings and death upon the cross for the sins of the world. Paul asked for prayers on his behalf that he might make the mystery of Christ manifest and openly known to all. He asked for prayers that he might hold back nothing, even in the face of adversity, but speak the saving Gospel as he ought to speak it.

This should be the desire of all ministers of the Gospel – for open doors and opportunities to speak the truth and tell others about Messiah Jesus and His life, death and resurrection. And, this should be our prayer for all who are called to preach the Gospel – that they would hold back nothing of God’s Word, but preach the truth and proclaim Christ Jesus and His blood shed upon the cross as the only hope for sinful mankind.

No matter what our circumstances or what obstacles would prevent us from speaking of Jesus and making known the plan of God for the salvation of the world – that great mystery which has been revealed to us in the coming of Christ Jesus and made known to us through the Word of God – let us pray that God would give us opportunities to speak of Jesus and of the forgiveness and life He won for all, and that we hold nothing back, but speak as we ought to speak, that others, too, may know Him and trust in Him as their Savior!

O Spirit of God, we thank You for making known to us the mystery of the Gospel – for revealing to us that Jesus is God the Son in human flesh and that He has made full atonement for all our sins by His holy life and innocent sufferings and death upon the cross for the sins of the world. Open doors that we and all your called ministers may make known the mystery of the Gospel. Give us boldness to speak as we ought to speak, testifying against unrighteousness and sin but proclaiming divine mercy and forgiveness in the crucified and risen Savior, Christ Jesus. In His name we pray. Amen.

Pastor Randy Moll

We All Believe in One True God:

A Summary of Biblical Doctrine

By Wallace H. McLaughlin

(The entire book is posted under Pages on the Church Web log)

XV. The Church

It will be of advantage to treat our theme under two main headings, in accordance with the usage of Scripture, which employs the term “church” in two (and only two) significations: A. The Church Universal; B. Local Churches.

A. The Church Universal. The nature of the Christian Church, in the primary significance of the term, as referring to the one holy Christian Church (invisible) of our Creed, may be defined as follows: The Christian Church consists of men (people) who believe in Christ, that is, believe that God forgives them their sins for the sake of Christ’s vicarious satisfaction. This definition is clearly given us by Scripture in Acts 5:14 (cf. Acts 2:47): “Believers were the more added to the Lord, multitudes both of men and women.” With this our Confession fully agrees, the Apology of the Augsburg Confession speaking of the Christian Church as: “men scattered throughout the whole world who agree concerning the Gospel.” All unbelievers, whether they are openly godless or hypocrites, are not a part of the Church, but are only mingled with the Church according to external association. The Scripture proves this by describing all unbelievers, whether heathen or Jews, as dwelling-places and workshops of the devil, “the spirit that now worketh in the children of disobedience” (Eph. 2:1–3). The designations which Holy Scripture predicates of the Church do not fit unbelievers, for instance, “house of God” (1 Tim. 3:15), “temple of the Holy Ghost which is in you” (1 Cor. 6:19), “body of Christ, fulness of Christ” (Eph. 1:23). In short, there is no substitute for faith in Christ as a means of entrance into the Christian Church, also not the administration of offices. Pastors, elders, school teachers, students, professors, presidents, visitors, who do not in their hearts believe on Christ as their Savior, are outside the Church. To believe on Christ or the Gospel is to have faith in the article of justification by grace, for Christ’s sake, through faith, without the deeds of the Law. Hence Luther says of this article that it alone brings forth, nourishes, builds, preserves, and defends the Church, and without it the Church of God cannot subsist for one hour.

The attributes of the Christian Church, according to Holy Scripture, are: invisibility, unity, holiness, universality, and apostolicity.

a). The Church is invisible, because faith in the Gospel of the forgiveness of sins, which faith makes a person a member of the Church, is known only to God, but is invisible to the eyes of man. 1 Kings 8:39: “For Thou, even Thou only, knowest the hearts of all the children of men.” Luke 17:20, 21: “The kingdom of God cometh not with observation: neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.” See also Acts 1:24; 2 Tim. 2:19. The means of grace, which have been falsely called the visible side of the Church, are the means ordained by God for the production and preservation of faith, and hence marks of the Church, that is, they show where upon earth, according to God’s promise (Is. 55:10, 11), the Church is to be found; but they are not a part of the Church, since the Church consists only of believing people.

b). The Church is one, John 10:16: “one fold,” or better: “one flock,” since all members of the Church “agree concerning the Gospel,” and therefore “one faith” (Eph. 4:5; Gal. 3:28: “ye are all one”) is common to all.

c). The Church is holy, 1 Peter 2:9: “an holy nation;” in the first place, entirely and perfectly holy through the righteousness of Christ imputed to faith, Rom. 4:5: “his faith is counted for righteousness;” in the second place, incompletely holy through the inherent righteousness of life, Rom. 6:14: “sin shall not have dominion over you,” every member of the Church being under the sanctifying influence of the Holy Spirit who dwells within believers (John 14:17: “He dwelleth with you, and shall be in you”).

d). The Church is universal, for it embraces the believers in the Lord of all times, among all peoples, and in all places. Acts 10:43; Gal. 3:6; Mark 16:15, 16. The Apology of the Augsburg Confession (Art. XII, par. 66) calls attention to the fact that Acts 10:43 gives expression to the real “consensus of the Church” when it declares: “To Him give all the prophets witness.” “I verily think that if all the holy prophets are unanimously agreed in a declaration (since God regards even a single prophet as an inestimable treasure), it would also be a decree, a declaration, and a unanimous strong conclusion of the universal, catholic, Christian, holy Church, and would be justly regarded as such.”

e). The Church is apostolic, in the sense of holding fast to the apostolic doctrine. Acts 2:42: “They continued steadfastly in the apostles’ doctrine and fellowship, and in the breaking of bread, and in prayers.” Eph. 2:20: “Ye are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief Corner-stone.”

The dignity and glory of the Church is seen in the fact that her members, as such, are subject only to Christ, that they are the possessors of the keys of the Kingdom of Heaven, and indeed of all things.

a). Her members, as such, are subject to no man, but only to Christ, Matt. 23:8; 1 Cor. 7:23: “Ye are bought with a price; be not ye the servants of men.” With this the command to “obey them that have the rule over you” (or better: “guide you”), “and submit yourselves” is not in conflict. For the obedience of Christians to their teachers is limited to God’s Word which the teachers proclaim; and if they teach otherwise than God’s Word teaches, then God’s command to the hearers is: “Avoid them!” (Rom. 16:17).

b). The members of the Church, or the believers, are the original possessors of the means of grace, 1 Peter 2:9; Matt. 28:19, 20, and consequently of the keys of the Kingdom of Heaven, Matt. 18:18, which assertion is not refuted but confirmed by Matt. 16:18, 19, because according to the context the keys of the Kingdom of Heaven are given to Peter, not in his character as an apostle, but inasmuch as he believes in Christ.

c). The members of the Church, or the believers, possess all things, 1 Cor. 3:21, 22: “all things are yours.” In their interest, and indeed by them, the whole world is ruled, Rom. 8:28. It is, moreover, a Scriptural axiom that the Christians, as the “body of Christ,” do with Christ all that He does. The Scripture proof for this assertion we have in Psalm 2:8, 9, compared with Rev. 2:26–28.

How is the Church founded and preserved?

a). God creates and preserves the Church according to His grace, Col. 1:12–14, and according to His omnipotence, Eph. 1:19–23. Those who teach that conversion and salvation are dependent not only upon God’s grace but also upon the different conduct of man or his lesser guilt in comparison with others, become guilty, by such teaching, of doing as much as in them lies to overthrow the foundation of the Christian Church, for the Church lives by grace alone.

b). God creates and preserves the Church not without means but by the means of grace. Hence Scripture also ascribes the working of faith to the men who administer the means of grace. Rom. 10:17: “Faith cometh by hearing, and hearing by the Word of God.” 1 Cor. 4:15: “I have begotten you through the Gospel.” Hence it is said in Gal. 4:26 that the Christian Church, the Jerusalem which is above, is the mother of us all (that is, of all members of the Christian Church). Those who teach an operation of the Holy Ghost without means do as much as in them lies to destroy the foundation of the Christian Church, for the Church is built upon the foundation of the apostles and prophets” (of the Word), Eph. 2:20.

c). The State, with its external power, is neither a means nor an auxiliary means for the building of the Christian Church. The reason that we must maintain this assertion is that faith in Christ comes not through external power, but only through the Gospel. Therefore all those who want to employ the power of the State as an auxiliary means for the building of the Christian Church are acting foolishly and contrary to Scripture.

B. Local Churches. Scripture speaks of the Church not only in the singular (Eph. 5:25: “Christ loved the Church;” John 10:16: “one flock”) but also in the plural with designation of the place where the churches are located, for example, 1 Cor. 16:19: “the churches of Asia.”

The nature of the local church or congregation may be defined as follows: The Christian local congregation is the congregation of believers or saints which is gathered about Word and Sacraments at a particular place. The address of the Corinthian congregation reads, 1 Cor. 1:2: “Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints.” Also the functions which are entrusted to the local congregations presuppose faith. Col. 3:16: “teaching and admonishing one another … singing with grace in your hearts to the Lord.” Rom. 16:17: Judging doctrine and avoiding false teachers. Matt. 18:15: Admonishing and exercising church discipline.

The local church is a divine institution. That the formation of local congregations is a divine ordinance is established both by direct and indirect Scripture proof, a.) The direct proof is derived from the fact that God has commanded the Christians who live in one place not only to read God’s Word but also to establish among themselves the office of the public ministry and to hear the publicly preached Word, Titus 1:5: “For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee.” (N.B. Paul did not give orders on his own authority, but only in accordance with a divine ordinance), b). The indirect proof is derived from the commission to the local congregation of certain functions which themselves are exercised by divine command, for instance, the exercise of church discipline on the part of the congregation (Matt. 18:17: “Tell it unto the church”), congregational celebration of the Lord’s Supper (1 Cor. 11: 17: “ye come together”), etc. The uniting of local congregations into synods, conferences, etc., is only an ecclesiastical ordinance, that is to say, it is left to Christian liberty, since there is no command of God to this effect in Scripture.

The distinction between orthodox and heterodox local congregations is Scriptural, because it is God’s ordinance that in all local congregations only God’s Word should be taught and heard, 1 Peter 4:11: “as the oracles of God.” Where there exists a deviation from the apostolic doctrine we are dealing with an organization which is disobedient to God, and here Romans 16:17 and Matthew 7:15 are to be applied in practice. “Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned; and avoid them” (Rom. 16:17). “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves” (Matt. 7:15). The much ridiculed terminology, “orthodox churches” and “heterodox churches,” is Scriptural. Erring communions originate and persist contrary to divine ordinance. In order to hinder the origination and perpetuation of such heterodox groups Paul commands Timothy, 1 Tim. 1:3, to “charge some that they teach no other doctrine” at Ephesus, and enjoins the Roman congregation to separate from such as deviate from the apostolic doctrine, Rom. 16:17. If doctrinal discipline is exercised against false teachers who arise in its midst (Acts 20:30, 31) the congregation or fellowship of congregations in which such discipline is maintained thereby retains its orthodox character, but if such discipline is neglected it forfeits its orthodoxy.

There are indeed children of God also in heterodox churches. There are members of the Christian Church also in heterodox communions if and because so much of the Word of God is still taught, heard, and read there, that men can thereby come to the knowledge that they deserve damnation (through the Law) and may come to faith in Christ as the Savior of sinners (through the Gospel). A Biblical example of this situation is the Samaritan church, which, according to John 4:22, was a heterodox communion, but in which, according to Luke 17:16, there could also be found believers. (N.B. The man’s gratitude was the fruit of faith in the Messiah, v. 19; but his knowledge of the Messiah had come to him from the Scriptures which he found fulfilled in Jesus). The truth of this matter is that every man who by the operation of the Holy Spirit believes on Christ the Savior of sinners is a child of God, regardless of the church body with which he is outwardly connected.

But God’s own recognition of His children also in heterodox communions does not permit orthodox Christians to practice fellowship with the heterodox. Church fellowship with the heterodox is strictly forbidden in Scripture, Rom. 16:17. Civil fellowship with errorists or unbelievers is not forbidden by God’s Word, 1 Cor. 5:10; but church fellowship or religious fraternization with the heterodox is strictly prohibited by God, Rom. 16:17; 2 John 10, 11: “If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds.” The greeting here forbidden is not the civil greeting but that of brotherhood in the faith. Church fellowship with the heterodox (unionism, syncretism) is the cause of the wretched divisions in the Christian Church which offer such a serious offense to the world and to weak Christians.

By the word “schism” a division within the church is designated which should not occur, and is therefore sinful, for instance, a separation because of differences in church ceremonies, terminology, etc., in general, because of such things as are neither commanded nor forbidden in Scripture. The Lutheran Church repudiates such sinful divisions in the Seventh Article of the Augsburg Confession.

Christian congregations may in Christian liberty establish associations with sister congregations of the same faith, in which they are represented by delegates in accordance with stipulations agreed upon among the participants. But such a “representative church” does not exist by divine ordinance, and hence there are no individual persons (supreme head of the church, supreme head of the state) nor any college of persons either within a single congregation or among several congregations (board of elders, synodical delegates, council, board of directors, etc.) who can determine ecclesiastical matters in such a way that the consciences of the Christians should be bound thereby. For in the Christian Church God’s Word is the only authority which binds consciences. Matt. 23:8, 10: “One is your Master.” Therefore councils, synods, etc. have only advisory power, not any autonomous judicial power (“jurisdiction”) or legislative power.

The question may arise whether we may vote on any question at all in the Christian Church. The answer is that we may, but with this distinction: a). In matters of doctrine we vote not to establish doctrine, but to determine whether all have recognized the Christian doctrine in a point of controversy, b). In matters of indifference (matters not determined by the Word of God) we vote in order to determine what the majority holds to be fitting, while the minority then yields to the majority, or conversely, the majority yields to the minority for love’s sake.

[Next week's installment from We All Believe in One True God will cover the Ministry.]

What Do We Believe?

What do we believe about Church Fellowship? Consider the following summary statement and look up the supporting Bible passages:

CHURCH FELLOWSHIP

We believe that God commands all Christians to discriminate between churches which are faithful to Christ and that which is taught in His Word (orthodox churches) and those which are not faithful to Christ and His Word (false and heterodox churches), and to practice church fellowship (joining together in those things which one would do with fellow believers, such as, worship, prayer, reception of the Lord’s Supper, evangelism, mission work, etc.) only with those who are faithful to Christ and His holy Word (Matthew 28:18-20; 7:15-23; John 8:31-32; 1 John 4:1-6; Acts 2:42; Romans 16:17-18; 2 Corinthians 6:14-18; Ephesians 5:11; 2 Thessalonians 3:6,14-15; 1 Timothy 6:3-5; 2 John 7-11). We therefore condemn as sin the unionistic practices of our day, in which church fellowship is practiced and church union is sought without regard for full adherence to the Scriptural Doctrine.

A church’s faithfulness to Christ and His Word is to be judged, not only by its acceptance of and subscription to an orthodox creed or confession, but by what is actually taught and practiced in it. Errors in both doctrine and practice will continue to trouble churches in this world (Acts 20:28-32; 1 Corinthians 11:19); but those which are faithful to Christ and His Word will, through Scriptural admonition and discipline, continue to combat and remove such error from among themselves (Matthew 18:15-18; 2 Timothy 3:13-17; 4:1-5; Titus 3:10-11).

Bible Study in Preparation for Sunday

The Adult Bible Class continues its study of the Gospel of John. To prepare, read John 2:12-25. Where did Jesus live? Who was there with Him? What did Jesus do at the feast of the Passover? Why? What did Jesus say to those who bought and sold in the temple? Cf. Psalm 69:9. Does this have any application to churches today? Is it pleasing to God for churches to become places of business? What about fundraisers and church sales? What about fraternal organizations which sell insurance products and investments? How did God direct His people to support the work of the temple? Of the church? Why did the Jews ask a sign of Jesus? What sign did He give them? How did the Jews understand Jesus? What did Jesus really mean? Who remembered His words and later understood their fulfillment? What is meant by the last three verses of this chapter?

The Catechism Class continues studying the Second Article of the Apostles’ Creed and learning of Jesus and what He has done to redeem all mankind.

The Sunday Sermon will be based on Micah 5:2-5: In preparation, consider the following questions: When did Micah prophesy? What did he, in the opening part of his prophecy, say would happen to Israel and Judah? Why? What does Micah say will happen in the last days? From what city or town would God’s appointed ruler come forth? What is significant about this? What other ruler did God raise up from this city? How long has this promised ruler been in existence? What would this ruler do? How does this relate to the prophecy of Jacob in Genesis 49:10? What kind of kingdom would this ruler establish? How was this prophecy fulfilled? What is meant by the statement: “And this man shall be the peace”? What is the significance of this for us yet today?

Remember to Pray

Remember to pray for our church and for all our members that none be lost to Christ’s kingdom, but that all continue in repentance and be strengthened and built up in the true and saving faith in Christ Jesus through the hearing and study of His Word. We continue to pray for all who have been sick or who are suffering among us, for those who have been absent from us, for our students who are away at school, and for our adopted soldiers. Pray for God’s help with our church’s financial needs. Continue to pray for the Lutheran Churches in the Philippines who have suffered much from repeated Typhoons.

Upcoming Events

The Choir is practicing for upcoming services. More voices are always welcome.

Christmas Eve Worship, with the congregation’s children participating, will be held at 7 p.m. On Dec. 24. New Year’s Eve Worship is also tentatively planned for 7 p.m. Dec. 31.

Monthly Wednesday night Bible studies will begin in the new year and be held at the church at 7 p.m. on the second Wednesday of each month.

Information for bulletins or newsletters may be sent to Pastor Moll by calling him at 479-233-0081 or by e-mail at mollfoto@yahoo.com.

“The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.” Genesis 49:10

[Scripture in this Newsletter is taken from the King James Version of the Bible]

“And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord God of Israel; for he hath visited and redeemed his people, and hath raised up an horn of salvation for us in the house of his servant David; as he spake by the mouth of his holy prophets, which have been since the world began: that we should be saved from our enemies, and from the hand of all that hate us; to perform the mercy promised to our fathers, and to remember his holy covenant; the oath which he sware to our father Abraham, that he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, in holiness and righteousness before him, all the days of our life. And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; to give knowledge of salvation unto his people by the remission of their sins, through the tender mercy of our God; whereby the dayspring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.” Luke 1:67-79

In these prophetic words, Zacharias the priest, being filled with the Holy Spirit, spoke of the salvation God was providing in His Son and of the ministry of his son, John the Baptist.

Jesus, Son of God and descended from David through the Virgin Mary, came into the world as promised since the very beginning. In Jesus, God Himself visited and redeemed His people. Jesus bore upon the cross the punishment for the sins of the whole world and made atonement for God’s people and for all of mankind. He suffered, died and rose again that He might set us free from the curse and condemnation of our sins to live for Him and serve Him evermore!

John the Baptist, the son born to Zecharias in his old age, would be the prophet of the Highest, going before the Lord Jesus Christ – Jehovah Himself in human flesh – to prepare His ways. And how was John to prepare the people for the coming of their Lord? He was to give them knowledge of salvation through the forgiveness of their sins. He was to teach them of God’s mercy and forgiveness for the sake of the innocent sufferings and death of God’s Son, the Dayspring from on high who would visit them. In this way, he would give light to those sitting in darkness and the shadow of death and guide their feet into the way of peace with the Lord their God.

People today are still sitting in spiritual darkness and the shadow of death. They do not know the LORD God and His mercy in Christ Jesus and are headed for an eternity of suffering and punishment apart from Him and His lovingkindness. Thus, the ministry of God’s people today, as they prepare for the second coming of the Lord Jesus from heaven, is to give to people around them in the world knowledge of salvation by the remission of sins. The church is to call people to repentance and faith in the Messiah and Savior; for Jesus, God’s own dear Son, came into this world, redeemed all of mankind by suffering and dying upon the cross for all sin and rose again on the third day.

Followers of Christ proclaim the law of God that people might see their sinfulness and the error of their ways. They make known the good news of God’s mercy and forgiveness in Christ Jesus that people might trust in Him alone for eternal salvation. In this way, followers of Jesus continue to give light to those who sit in darkness and the shadow of death and guide their feet into the way of peace.

O gracious and merciful God, bring us all to repent of our sinful and erring ways and grant us mercy and forgiveness for the sake of the Son, Jesus Christ, that Dayspring from on High who has come to visit and redeem us. And, dear Lord Jesus, move us to give to others, sitting in darkness and the shadow of death, the knowledge of salvation by the forgiveness of their sins through faith in You and Your innocent sufferings and death in their stead. Amen.

[Scripture Taken from the King James Version of the Bible]

“And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. Then said Mary unto the angel, How shall this be, seeing I know not a man?” Luke 1:30-34

How can this be? Upon hearing the announcement of the angel Gabriel, Mary wondered how she, a virgin, could conceive in her womb and bring forth this Son who would be called “the Son of the Highest” and who would reign on the throne of His father David forever – over an eternal kingdom.

The answer of God’s angel is recorded for us in the Word of God: “And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.” (Luke 1:35). By the miraculous working of the Holy Spirit, Mary would both conceive in her womb and give birth to this promised Son while yet being a virgin; “For with God nothing shall be impossible.” (Luke 1:37).

There is another – possibly even greater – “How can this be?” for us to consider. How can this be that God would send His only begotten Son into the world to save sinners like you and me? How can this be that God the Son would come into this world and take on human flesh and blood, becoming true man – not for just a few years, but forever? But this He did.

The Bible tells us: “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same” (Hebrews 2:14); “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:14).

How can it be that “when the fulness 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, that we might receive the adoption of sons” (Galatians 4:4, 5)? How can it be that Jesus Christ would even go to the cross to suffer and die for your sins, for my sins and for the sins of the world? And, yet He did.

The Scripture says: “God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8). How can this be that, after He rose from the dead and ascended to the right hand of God the Father, He sent His Holy Spirit to dwell in our hearts that we might trust in Him and partake of His everlasting kingdom? But again the Bible tells us: “God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father” (Galatians 4:6).

How can this be? Jesus Himself tells us: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved” (John 3:16-17). In unfathomable love – in love beyond our understanding – God has done all this for you and for me! “Believe on the Lord Jesus Christ, and thou shalt be saved” (Acts 16:31).

Dear Father in heaven, we thank You for Your great love for us sinners in sending Your only begotten Son, Jesus Christ, into the world, a true man, born of the Virgin Mary, that He might redeem us from sin and everlasting punishment and grant us a place with Him in His eternal kingdom. In Jesus’ name we pray. Amen.

[Scripture Quotations are from the King James Version of the Bible]

“When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, (Though Jesus himself baptized not, but his disciples,) He left Judaea, and departed again into Galilee. And he must needs go through Samaria. Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. Now Jacob’s well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour. There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. (For his disciples were gone away unto the city to buy meat.) Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.” John 4:1-10

Does ethnic background or race make a difference when it comes to Jesus? Certainly not! When Jesus returned to Galilee from Judea, He could have taken the route used by most Jews in His day, bypassing Samaria on the east side of the Jordan River; but Jesus passed through Samaria and came to the place of Jacob’s well, just outside of Sychar, at mid-day. Jesus sent His disciples into town to buy food; but He, being tired from the journey, sat and rested at the well.

While there, a Samaritan woman came out to the well to draw water; and Jesus asked her for a drink. Not only was it surprising that a Jewish Rabbi would speak to a woman, but she was a Samaritan and the Jews had no dealings with the Samaritans.

(The Samaritans came to live in the land, once belonging to the northern tribes of Israel, under the Assyrians. When the Assyrian armies conquered Israel, they carried the people away and dispersed them in other lands and brought people of other lands and religious beliefs into the land of Israel to remove the possibility of nationalism and a revolt. The Samaritans accepted only a portion of the Old Testament Scriptures and changed part of that to establish worship there in Samaria rather than at Jerusalem. As a result of their mixed heritage and compromised religious beliefs, they were rejected by the Jews and regarded as unwanted aliens in the land promised to Israel.)

The woman of Samaria was surprised that Jesus, a Jew, would speak to her and ask her for a drink. She asked, “How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria?”

Jesus’ answer cut to the heart of the matter: “If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.” If this woman knew of the gift that God desired to give to her and who it was sitting there at the well, she would have asked for and He would give to her living waters – waters which would quench her spiritual thirst and spring up into life everlasting (cf. v.14).

Should race, heritage or ethnic background keep anyone from Jesus? Certainly not! Jesus is not only the Messiah of the Jews. He is not just the Savior of those with a Christian background and heritage. Jesus is God the Son in human flesh. He came into this world to redeem all people and give them eternal life!

“God so loved the world” – all people in the world – “that He gave His only begotten Son….” (John 3:16). “He is the propitiation” – the atoning sacrifice – “for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:2).

Jesus came into this world for everybody! When He suffered and died upon the cross, it was to pay the just penalty for the sins of all people! He has commanded that His followers “go … into all the world, and preach the gospel to every creature….” (Mark 16:15).

Don’t let race, heritage, or ethnic background keep you from Jesus. He is the only-begotten Son of God, and He came into this world to go to the cross for you and pay for your sins that He might bring you to God and give you life everlasting with Him in heaven! If you only knew the gift of God and who it is calling you to come to Him through the preaching of God’s Word, you would ask of Him and He would give to you living waters to satisfy your soul!

Dearest Jesus, Son of God and my Savior, wash away my sins in Your shed blood and grant me Your Holy Spirit that I might continue to trust in You unto life everlasting. Amen.

[Scripture taken from the King James Version of the Bible.]