“Now all these things happened unto them for examples: and they are written for our admonition, upon whom the ends of the world are come.” 1 Corinthians 10:11 (Read v. 1-13)

Most Christians have heard and read of the failings of God’s people Israel. They were all graciously redeemed of the LORD God and delivered from slavery in Egypt, but not all entered into the land of promise.

The Apostle Paul wrote of this to the believers in Corinth: “Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.”

In the same way as Christians are all baptized into Christ and partake of His body and blood in the Lord’s Supper, so the people of Israel were baptized unto Moses in the cloud and in the sea. They partook of the manna which God provided them and drank water from the spiritual Rock which followed them, which was Christ. Yet “with many of them God was not well pleased: for they were overthrown in the wilderness.”

God’s Word says, “These things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.”

What is the apostle saying to us? Just because we have been baptized into Christ and have partaken of Christ does not mean we cannot fall away and lose the salvation God has so graciously provided for us. If we lust after and desire evil things instead of what the LORD God has given us and turn back into sin and unbelief, we too will lose the life Christ Jesus so desires to give us. If we do not walk and live by faith in God and the promises of His Word, we will also, like many of the Israelites, be overthrown in the wilderness of this world.

We ought not ever to think that we are Christian and all is well with our soul if we are living in the sins of the flesh. The Bible clearly warns us: “Now the works of the flesh are manifest, which are these; adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God” (Galatians 5:19-21).

True Christians are sorry for their sins, trust in Christ’s atoning sacrifice for forgiveness and then, as a fruit of faith, seek to live for Christ in accord with His Word. They are led by God’s indwelling Spirit. Read 1 John 1-2.

Alone, we would most certainly fall and perish. But we have been redeemed by Christ. He walks with us and leads us. His Spirit dwells within us. He is with us always and never permits us to be tempted above that we are able. If we walk with Him, being led by God’s Spirit, He will bring us safely through the wilderness of this world to Himself in heaven.

It is as the Bible says, “And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen.” (2 Tim. 4:18).

Dearest Lord Jesus, forgive me for failing to follow You in faith. Lead me in the way everlasting for Your name’s sake. Amen.

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

“Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum. When he heard that Jesus was come out of Judæa into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death. Then said Jesus unto him, Except ye see signs and wonders, ye will not believe. The nobleman saith unto him, Sir, come down ere my child die. Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way. And as he was now going down, his servants met him, and told him, saying, Thy son liveth. Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house.” John 4:46-53

Are we willing to take Jesus at His word or must we see to believe? When Jesus returned to Cana in Galilee, a certain official at Capernaum whose son was sick and at the point of death heard of Jesus’ return and went to Jesus for help. He begged Jesus to come down to Capernaum and heal his son.

Those who have had children sick and facing death can understand this royal official’s desperation. All seemed hopeless. Only a miracle could save this man’s son, and he had heard of Jesus’ power to work just such miracles. If only Jesus would make the trek down to Capernaum in time!

How did Jesus respond to the nobleman’s request? He said, “Except ye see signs and wonders, ye will not believe.” And it’s true. Think of Martha’s words to Jesus when Lazarus died: “Lord, if thou hadst been here, my brother had not died” (John 11:21). And we might think the same thing as we stand at the bedside of a dying loved one: “If only Jesus were here, he wouldn’t die.”

But wait, Jesus is here. He’s present everywhere. He’s with us always, even to the end of the world (cf. Matthew 28:20). Do we have to see His presence to believe He’s with us? Do we have to see Him lay His hands on the sick and dying to know that He has done so? Must we see signs and wonders with our own eyes before we believe? Is it not enough to read of His mighty works in the pages of Scripture, hear of His love and mercy toward us and know that He Himself died for all our sins, rose from the dead and ascended to the right hand of God the father?

And if we see no miracle, has none occurred? If a loved one dies in the Lord Jesus rather than being restored to health and life here in this world, is not this an even greater miracle? Think about it. Jesus died for the sins of the world and rose again. His Holy Spirit raised up our loved one’s soul, which was dead in sin and unbelief, to faith and life in Christ Jesus. For Christ’s sake, a soul destined to eternal damnation in hell has received God’s pardon and forgiveness and was restored to fellowship with God and destined to the eternal joys of heaven. When that loved one died a temporal death, God’s angels came and carried his or her soul into the very presence of Christ our Savior. Is not this a greater miracle than any temporal healing we might see with our earthly eyes? We cannot see it now, but when we get home we shall see!

When the nobleman said to Jesus, “Sir, come down ere my child die,” Jesus said to him, “Go thy way; thy son liveth.” Jesus wanted this man to trust Him and take Him at His word — He challenged this man’s faith. And, indeed, when we think about it, wasn’t it better that this man’s sick son be healed immediately rather than waiting another day while Jesus walked from Cana down to Capernaum?

Jesus wants us to take Him at His word as well. He promises us forgiveness for all our sins and life eternal with Him in heaven through faith in His name. We can’t see these blessings now, but they are ours just the same. Must we see signs and wonders to know His word to us is true? Must we speak in tongues or work miracles in Jesus’ name before we can believe we are really forgiven and have a place in God’s eternal kingdom?

Knowing our weaknesses, Jesus does give us visible means connected with His Word that we might take hold of and receive the promises. That we might know our sins are washed away and forgiven and that we are born anew as God’s children, He gave us the waters of baptism. Water is used by God’s command and connected with His Word of promise, and through it He washes away all our sins for Jesus’ sake, regenerates us and make us children of God by the gracious working of the Holy Spirit (cf. Titus 3:4-7). In and with the bread and wine in the Lord’s Supper, Christ Jesus gives us His body and blood which were given and shed for the remission of our sins — all that we might be assured of full and complete forgiveness as we partake of the sacrificial “Lamb of God, which taketh away the sin of the world” (John 1:29).

The Bible tells us that “faith cometh by hearing, and hearing by the word of God” (Romans 10:17). When this nobleman heard the words of Jesus, he “believed the word that Jesus had spoken unto him, and he went his way. And as he was now going down, his servants met him, and told him, saying, Thy son liveth. Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house.”

Now think of Jesus’ words to us: “Be of good cheer; thy sins be forgiven thee” (Matthew 9:2); “Lo, I am with you alway, even unto the end of the world” (Matthew 28:20); or “In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also” (John 14:2, 3). Jesus spoke these words and they are recorded for us that we, too, might believe. Through these and many other passages of Scripture, He assures us of eternal salvation — of a place in His everlasting kingdom!

We may not be able to see all these blessings now — we can only take Jesus at His word and live our lives here in confidence — but when we get home, we’ll see that His words are true. God did indeed forgive all our sins for the sake of Jesus’ innocent sufferings and death in our stead. God was watching over us, caring for us and preserving us in the faith throughout our earthly lives. Heaven is real, and Messiah Jesus did prepare a place for you and me to dwell with Him there in the mansions of His Father’s house.

In fact, when we get home, we’ll be amazed and struck with awe at the blessings which are ours in Christ Jesus — blessings which we didn’t begin to fathom here in this world! The Bible tells us “That in the ages to come” our gracious God will show us “the exceeding riches of his grace in his kindness toward us through Christ Jesus” (Ephesians 2:7).

Yes, when we get home, not only will we see that Christ Jesus our Savior lives, we will see that we indeed live forever in Him!

O gracious God, grant us faith to take Jesus at His word until that day when we go home and see with our own eyes that all He has promised us is true! Amen.

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

Meditations in the Parables of Jesus

THE WHEAT AND THE TARES

Read Matthew 13:24-30,36-43

“Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn….

“…Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. He answered and said unto them, He that soweth the good seed is the Son of man; The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.”

Jesus explains this parable for us. He sows the good seed. The field is the world. The good seed are the children of the kingdom of God; but the tares are the children of the devil, the evil one. Jesus, through His faithful servants, sows the pure seed of the Gospel in this world and thus produces true believers who trust in Christ for salvation and are members of His eternal kingdom. These are the good seed, or the wheat.

But in the same field where the Gospel is proclaimed and produces Christians, the devil and his false prophets sow error and false doctrine which produce false Christians. These may appear to be genuine believers; but they do not have saving faith in Jesus Christ, and their fruits, or works, are unacceptable to the Lord God.

In this world the true believers and false believers continue to dwell side by side until the day of Judgment. Then God’s holy angels will separate the true believers from the false. Those whose faith did not spring up from the good seed of the Gospel will be cast into hell! But those whose faith comes from the pure Gospel – who trust in Jesus Christ alone for the forgiveness of their sins and for eternal salvation, who as a fruit of that faith also produce fruit acceptable in God’s sight for Jesus’ sake – will be taken to heaven where they will live with Christ in righteousness and purity forever!

This is a warning to us that wherever the Gospel is sown and true believers are, the devil will also sow his lies and false doctrine to lead people into a false confidence and hope based on their own works and righteousness or upon some other lie or deception of the evil one. Even though such people may outwardly appear to be true Christians, they are not. We may not be able to tell who they are, but ultimately – on the Last Day – they will be cast into hell because their faith and confidence was not in the Lord Jesus Christ and His blood shed upon the cross for the sins of the world.

Let us hold fast to Jesus Christ and His saving Word lest we also be misled by the working of the evil one!

Defend Thy truth, O God, and stay this evil generation; and from the error of its way keep Thine own congregation. The wicked everywhere abound and would Thy little flock confound; but Thou art our Salvation. Amen. (The Lutheran Hymnal, Hymn #260, Verse 6)

Pastor Randy Moll

Why Baptize Infants?

GOD’S WORD SAYS: “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call” (Acts 2:38-39). Even though this passage of Scripture commands “every one” to repent and be baptized for the forgiveness of sins and the gift of the Holy Ghost, and says the promise is also “to your children,” there are many who believe and teach that infants and small children should not be brought to Christ through Holy Baptism. We look at their arguments against infant baptism and the answer of God’s Word. And, we look at the reasons why, according to the Word of God, infants and small children indeed should be baptized. Please take the time to look up and study the Bible references below.

I. Arguments against infant baptism answered by God’s Word.

A. False Argument: Babies are not sinful or are not accountable for their sins.

Romans 3:23 says: “All have sinned.” This includes infants and children.

Romans 5:12 says that sin and death is passed on to all because of Adam’s sin.

Ephesians 2:1-3 teaches that we were all dead in sin by our natural birth.

Psalm 51:5 teaches that we were sinful (without true fear, love, and trust in God) from the time of our conception and formation in the womb. As a result, acts of sin soon followed.

Genesis 8:21 says: “The imagination of man’s heart is evil from his youth.”

Nowhere does Scripture teach that a person is not accountable for his sins until he reaches a certain age. Rather, the Scriptures do say: “The soul that sinneth, it shall die” (Ezekiel 18:20).

B. False Argument: Infants and small children cannot believe on Jesus Christ as their Savior.

Matthew 18:6 – Jesus says: “Whoso shall offend one of these little ones which believe in Me….”

Luke 18:15-17 says that when “infants” were brought to Jesus, He said, “Suffer little children to come unto Me, and forbid them not: for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.”

Jesus wants infants and children brought to Him. Through faith in Jesus, they too become a part of God’s kingdom. If one will not, like a little child, humbly trust in Jesus Christ alone for salvation from sin and eternal death, he will not enter God’s kingdom or be saved.

John 1:12-13 teaches that no one – not even an adult – can come to faith in Christ of his own will or decision. One must be born of God.

John 3:5-6 teaches that one must be born again of water and the Spirit (Holy Baptism) to enter the kingdom of God. Natural birth leaves one dead in sin (Eph. 2:1-3). Being born of the Holy Spirit through “the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5), which is Holy Baptism, makes one alive to God. Children too need this spiritual rebirth to enter God’s kingdom.

C. False Argument: Baptism is only an outward profession of what has already taken place inwardly and is simply done in obedience to Matthew 28:19.

Acts 2:38-39 teaches that baptism is for “the remission of sins,” and that the Holy Ghost is given in Christian Baptism.

Acts 22:16 teaches that one’s sins are washed away in baptism. The Scriptures say, “Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.”

Titus 3:5 teaches that regeneration (new spiritual life) and salvation are given in Baptism (Cf. 1 Peter 3:21).

Matthew 28:19 teaches that God works through Baptism, for it is done in His name. “Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost….”

Baptism is a means whereby God offers and gives the forgiveness of sins and eternal life which Christ won on the cross to people. Baptism is God’s work, not man’s.

D. False Argument: Jesus doesn’t want infants and small children brought to Him in Baptism.

Luke 18:15-17 teaches that Jesus wants infants and small children brought to Him and into His kingdom.

John 3:5 teaches that being born of water and the Spirit in Baptism is God’s means to bring a person into His kingdom.

E. False Argument: Scripture never says that infants and small children are to be baptized or that they were baptized.

Acts 2:38-39 commands “every one” to be baptized and says the promise is also to your children.

Matthew 28:19 says “all nations” are to be baptized.

Infants and Small Children are nowhere excluded from these commands.

Colossians 2:11-12 says that Baptism is the circumcision made without hands, and, according to Genesis 17:9-14, circumcision was performed at eight days old.

Acts 16:15, 33; 1 Corinthians 1:16 tell of whole households (very likely including infants and young children) being baptized.

F. False Argument: Matthew 28:19-20 says to “teach” first and then “baptize.”

The Word translated “teach” in verse 19 literally means “to disciple,” and is different from the word “teach” in verse 20. The Greek indicates that we are to teach (or disciple) all nations by going out, baptizing and teaching. Baptizing is mentioned before the teaching and thorough indoctrination.

G. False Argument: Infant Baptism was not practiced in the days of the apostles, but was later introduced into the church.

This too is false. Tertullian (b. 150 A.D.) opposed infant baptism but acknowledged its universal practice; Origen (b. 185 A.D.) says that infant baptism was an “apostolic tradition”; and Augustine (b. 354 A.D.) wrote books against heretics who disapproved of the Baptism of children. History makes it clear that infant baptism was practiced from the apostles onward (cf. Eph. 2:20).

The following is intended not as irrefutable evidence, nor as the first line of an apologetic for infant baptism. It is certainly neither. The Scriptures themselves, especially the Scriptural teaching of sin, grace and faith, as well as the command to baptize all nations and every one, form the clear basis for the practice. However these passages do present the clear practice of infant baptism in the ancient church of the second through the fourth centuries.

Polycarp (about 69-155 A.D.), a disciple of the Apostle John, was baptized as an infant. This enabled him to say at his martyrdom. “Eighty and six years have I served the Lord Christ” (Martyrdom of Polycarp 9: 3). Justin Martyr (100 – 166) of the next generation states about the year 150, “Many, both men and women, who have been Christ’s disciples since childhood, remain pure at the age of sixty or seventy years” (Apology 1: 15). Further, in his Dialog with Trypho the Jew, Justin Martyr states that Baptism is the circumcision of the New Testament.

Irenaeus (About 125-202 A.D. – student of Polycarp who was a student of the Apostle John): “For he came to save all by means of himself – all, I say, who by him are born again to God – infants, children, adolescents, young men, and old men.” (Against Heresies II.22.4)

Hippolytus (about 170-236 A.D.): “And they shall baptize the little children first. And if they can answer for themselves, let them answer. But if they cannot, let their parents answer or someone from their family. And next they shall baptize the grown men; and last the women.” (Apostolic Tradition 21.3-5)

Origen (about 185–254 A.D.): “I take this occasion to discuss something which our brothers often inquire about. Infants are baptized for the remission of sins. Of what kinds? Or when did they sin? But since ‘No one is exempt from stain,’ one removes the stain by the mystery of baptism. For this reason infants are baptized. For ‘Unless one is born of water and the Spirit he cannot enter the kingdom of heaven.’” (Homily on Luke 14:5).

[After quoting Psalm 51:5 and Job 14:4] “These verses may be adduced when it is asked why, since the baptism of the church is given for the remission of sins, baptism according to the practice of the church is given even to infants; since indeed if there is in infants nothing which ought to pertain to forgiveness and mercy, the grace of baptism would be superfluous.” (Homily on Leviticus 8:3).

[After quoting Leviticus 12:8 and Psalm 51:5] “For this also the church had a tradition from the apostles, to give baptism even to infants. For they to whom the secrets of the divine mysteries were given knew that there is in all persons the natural stains of sin which must be washed away by the water and the Spirit. On account of these stains the body itself is called the body of sin.” (Commentary on Romans 5:9)

Cyprian (died 258 A.D. in Carthage, North Africa): “In respect of the case of infants, which you say ought not to be baptized within the second or third day after birth, and that the law of ancient circumcision should be regarded, so that you think that one who is just born should not be baptized and sanctified within the eighth day, we all thought very differently in our council. For in this course which you thought was to be taken, no one agreed; but we all rather judge that the mercy and grace of God is not to be refused to any one born of man… Spiritual circumcision ought not to be hindered by carnal circumcision… we ought to shrink from hindering an infant, who, being lately born, has not sinned, except in that, being born after the flesh according to Adam, he has contracted the contagion of the ancient death at its earliest birth, who approaches the more easily on this very account to the reception of the forgiveness of sins – that to him are remitted, not his own sins, but the sins of another” (Letter 58 to Fidus).

Augustine (354-430 A.D.): For from the infant newly born to the old man bent with age, as there is none shut out from baptism, so there is none who in baptism does not die to sin. (Enchiridion; ch. 43)

H. False Argument: The rejection of infant baptism is not a serious matter.

While one cannot be saved – even if baptized – apart from faith in Jesus Christ (Mark 16:16), to reject infant baptism is serious. Luke 7:30 tells us that the Pharisees and lawyers rejected God’s counsel when they rejected John’s Baptism.

John 3:5 teaches that one who rejects Baptism cannot enter God’s kingdom.

Matthew 18:6 says: “But whoso shall offend one of these little ones which believe in Me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.”

It is no small matter if one brings about the eternal ruin of a child by preventing him from being baptized. Only in Christ is there forgiveness! (1 John 1:9; 2:1-2).

II. Why, according to God’s Word, Infants and Small Children should be Baptized.

A. They are sinners in need of forgiveness and salvation (Romans 3:23; Psalm 51:5).

B. Scripture commands that they too be baptized (Acts 2:38-39; Matthew 28:19; Luke 18:15-17).

C. Fathers are commanded to bring up their children in the “nurture and admonition of the Lord” (Ephesians 6:4), and this includes bringing them to Christ in Baptism.

D. In Holy Baptism, the Holy Ghost works to create saving faith in Jesus Christ and to regenerate (Acts 2:38-39; Titus 3:5; John 3:5-6). Baptism is the means which God has appointed to do this saving work in infants and small children.

E. In Holy Baptism, they are offered and given forgiveness of sins for the sake of Jesus’ innocent sufferings and death on the cross (Acts 2:38-39; 22:16; Colossians 2:11-14).

F. In Holy Baptism, they are given new life and are empowered to live for Jesus Christ, their Savior (Romans 6:3-4; Colossians 2:12-14; 3:1).

G. In Holy Baptism, eternal salvation is given to all who believe (Mark 16:16; 1 Peter 3:21; Titus 3:5; Galatians 3:26-29).

Conclusion

This then is why we baptize infants and small children as is commanded in Acts 2:38-39 and Matthew 28:18-20. This is also why our baptism is valid and we are blessed through it today – even if we were baptized many years ago as infants or small children. For Christ’s sake – because of His innocent sufferings and death for the sins of all people – God, in our baptism, has given us forgiveness for all our sins, His Holy Spirit, and eternal salvation. God grant that we treasure our Baptism and what God has worked in us through it. Amen.

What Do We Believe?

What do we believe about the Antichrist? Please consider the statement below and look up the Bible passages.

ANTICHRIST

We believe that though there have been and are many antichrists who oppose Christ and the true Word of God with their lies and false teaching, there is also one Antichrist, the son of perdition, whose coming was foretold in the Scriptures (1 John 2:18; 2 Thessalonians 2:3). We also believe that this Antichrist is none other than the Roman Papacy (including all who hold the office of pope), for all the marks of this Antichrist have been fulfilled in the papacy of Rome (2 Thessalonians 2:3-12; Revelation 13 & 17; cf. Galatians 1:6-9).

Bible Study in Preparation for Sunday

The Adult Bible Class continues its study of the Gospel of John. To prepare, read John 3:18-36. Will those who trust in Jesus for forgiveness and life be condemned on the Day of Judgment? What about those who do not look to Jesus in faith? When are they already condemned? Why are believers saved? Why are unbelievers condemned? Why do many people not come to Jesus and trust in Him? What is meant by verse 21? What is it to do the truth? Who works all that is good in believers? Cf. Ephesians 2:8-10. Did Jesus and His disciples also baptize? Where was John baptizing? What question or dispute arose between disciples of John and the Jews? What did John’s disciples tell him? What was John’s response? What does John say of Jesus in verse 30? How should this also be true of us and our church? To what did Jesus testify? Did people receive Jesus’ testimony? Do they today? When people receive Jesus’ testimony, what do they come to know about God? Whose words did Jesus speak? Why did John say this was so? Was the Holy Spirit restricted or limited in the life and ministry of Jesus? What does John say of the Son? What does verse 36 mean? How does this apply to us and all people yet today?

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 Psalm 19. In preparation, read this portion of Scripture and consider the following questions: What do the heavens and the sky reveal about the LORD God? Cf. Romans 1:18ff. Is there any place on earth where one could claim he didn’t know there was a wise, powerful and glorious God? What does the sun reveal about God? To whom does it testify? Can one come to faith in Christ through the witness of God’s creation? What reveals more about God than His creation? Where can we learn of God’s will and of His mercy and grace in Jesus Christ? Cf. 2 Timothy 3:14-17. What does this psalm say of the Law of the LORD? What is included in the law here described? What does the psalmist David pray? What does this mean for you and for me?

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 and is recovering – for those who have been absent from us, for our students who are away at school, for our extended families and friends, 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 and for believers around the world who are persecuted or suffering. Pray for the believers in Haiti who are suffering as a result of the earthquakes.

Upcoming Events

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

Monthly Wednesday night Bible studies will continue on the second Wednesday of February and be held at the church at 7 p.m. Next month’s study will continue to look at what the Bible says of the Scriptures. We will also look at the formation of the canon – the 66 books of the Bible.

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.

“Happy is the man that findeth wisdom, and the man that getteth understanding. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. She is more precious than rubies: and all the things thou canst desire are not to be compared unto her. Length of days is in her right hand; and in her left hand riches and honour. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her. The Lord by wisdom hath founded the earth; by understanding hath he established the heavens. By his knowledge the depths are broken up, and the clouds drop down the dew.”

Proverbs 3:13-20

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

“The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.” John 4:11-14

What was it that Jesus wanted to give to this Samaritan woman? She didn’t understand, for she thought of water to quench her earthly thirst and wondered how Jesus would be able to give her living water with nothing with which to draw it from the well. She asked Jesus if He was greater than Jacob who dug the well and drank from it.

Jesus pointed out to her that anyone drinking from the well of Jacob would thirst again. This water could only temporarily quench one’s thirst and need for water. The water Jesus offered and wanted to give to her was different. It was a water which would satisfy her spiritual thirst forever. The water which Jesus offers and gives will be in the recipient “a well of water springing up into everlasting life.”

What was Jesus offering to this woman of Samaria? What does He offer and desire to give to you and to me? Jesus offers and desires to give us Himself and eternal salvation through faith in Him (cf. Isaiah 12).

He says, in John 6:35, “I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.” In chapter 7:37ff, Jesus says, “If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.” John goes on to explain: “But this spake he of the Spirit, which they that believe on him should receive.”

Water is, of course, necessary to sustain life; and the people living in the arid parts of Israel knew what it was to thirst. Jesus and the forgiveness and life He won for all by His innocent sufferings and death upon the cross are needed by all to have life eternal. He desires to give to everyone this living water which springs up into everlasting life, for He wants no one to perish and be lost forever.

It is the Holy Spirit who opens our eyes to see Jesus for who He really is: the Son of God and our Savior. It is the Spirit, working through the Word, who assures us that God is gracious to us and forgives our sins for the sake of Jesus’ holy life and innocent sufferings and death in our stead. It is the Holy Spirit who strengthens us in our faith and keeps us trusting in Jesus for forgiveness and life. And God’s Spirit moves and enables us to share our faith and tell others of Jesus and what He has done for us.

So it is that all who come to know and trust in Jesus as Savior and are baptized in His name have the gift of God’s indwelling Spirit who, not only brought them to such faith and conviction, but keeps them trusting in Jesus and moves them to share their faith with others who thirst spiritually. The life-giving water that Jesus gives is in believers a well of water springing up into everlasting life. It satisfies for eternity and continues to well up within us and refresh us with forgiveness and life.

O dearest Jesus, grant us Your Spirit and the forgiveness and life You have won for us by Your holy life and innocent sufferings and death in our stead. Preserve and keep us in the true and saving faith unto life everlasting. Amen.

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

“Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising.” Isaiah 60:1-3

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

“And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea.” Colossians 4:16 (Read Colossians 4:15-18)

How important it is to read and hear the Scriptures! In both the Old Testament and the New are commands to read the Scriptures.

In Deuteronomy 31:11-13, Moses commanded: “When all Israel is come to appear before the LORD thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law: And that their children, which have not known any thing, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over Jordan to possess it.”

Paul commanded Timothy: “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15). He also commanded Timothy to “give attendance to reading, to exhortation, to doctrine” (1 Timothy 4:13).

It is through the Scriptures that we are made “wise unto salvation through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect [meaning complete], throughly furnished unto all good works” (2 Timothy 3:15-17).

Thus, the apostle directed his hearers in Colosse, after they had read his letter, to see that it was read in the church at Laodicea; and they were to read Paul’s letter to the Laodiceans. Why? That they might hear and learn the truth and be strengthened and built up in the true and saving faith; that they be not led away into error and false doctrine; that they not be robbed of the comfort and assurance of forgiveness and life in Christ Jesus!

History also tells us that this was the practice of the early churches. They shared and circulated the writings of the apostles and read them in their services along with the Scriptures of the Old Testament. That is how the New Testament came to be used and accepted.

Peter, in his second epistle, refers to the writing of the Apostle Paul being circulated in the churches as Scripture (cf. 2 Peter 3:15-18). And of Scripture, he writes: “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:19-21).

Because certain false teachers attempted to advance their errors with letters they claimed were written by the apostles, the Apostle Paul, though he dictated many of his epistles because of his eyesight, added his own signature so that his hearers would know it was his. Thus, he ends his epistle to the Colossians, “The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen.”

Since God’s Word is a lamp unto our feet and a light unto our path (Psalm 119:105), and since faith comes by hearing and hearing by the Word (Romans 10:17), reading, hearing and studying the Scriptures is so important for us as Christians. When we err in our ways and fall into some sin, God’s Word rebukes us and reveals our sin and need of repentance. When we are troubled by guilt and shame, God’s Word comforts us with the assurance that Christ Jesus paid in full for all our sins when He suffered and died upon the cross – that in the crucified and risen Christ Jesus, we have God’s pardon and forgiveness! When we desire to serve God and do His will, God’s Word teaches us what God’s will is and shows us how to conduct our lives here in this world.

How sad it is that both Christians and Christian churches so often fail to give attention to the reading and study of God’s Word! As a result, sins go unrebuked, troubled consciences go uncomforted, and many believers have no guidance and direction in their lives. And because people fail to continue in the Word, countless souls are lost to the lies and false teaching of the devil.

Jesus said to those who believed in Him: “If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free” (John 8:31-32).

Let us take the time to read, study and meditate upon God’s Word that He might graciously strengthen and keep us in the true faith in Jesus Christ until we go to be with Him forever in heaven!

Blessed Lord, who hast caused all Holy Scriptures to be written for our learning, grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that by patience and comfort of Thy Holy Word we may embrace, and ever hold fast, the blessed hope of everlasting life, which Thou hast given us in our Savior Jesus Christ, who liveth and reigneth with Thee and the Holy Ghost, ever one God, world without end. Amen. (The Lutheran Hymnal, page 14)

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)

XVIII. The Last Things

Under the last things we understand those things which still lie in the future for mankind and the entire world: temporal death, the state of souls between death and resurrection, the return of Christ to judgment, the resurrection of the dead, the final judgment, the end of the world, eternal damnation and eternal life.

1. Temporal death. Temporal death is not the annihilation of man, neither according to the soul (Matt. 20:28: Christ gave “His life,” or, literally: His soul, “a ransom for many”), nor yet according to the body (John 5:28, 29: “All that are in the graves shall hear His voice, and shall come forth”). Temporal death is a separation of soul and body (Luke 12:20: “This night thy soul shall be required of thee;” also see Eccles. 12:7). A good example of the meaning of temporal death is to be found in the words in which Holy Scripture describes the true death of Christ: He “yielded up the ghost” (spirit), “gave up the ghost” (Matt. 27:50; John 19:30).

The cause of death is not an originally defective constitution of human nature, but the sin of man. Gen. 2:17: “In the day that thou eatest thereof thou shalt surely die.” Rom. 5:12: “By one man sin entered into the world, and death by sin.” All other causes of death (disease, accident, etc.) are causes of death only on account of sin.

The only liberator from death is Christ, since He paid man’s debt of sin. Rom. 5:10; 2 Tim. 1:10: “Our Savior Jesus Christ hath abolished death, and hath brought life and immortality to light through the Gospel.”

With regard to the death of Christians Scripture says: first, that they still die, and thus must still go through the process of dissolution (Rom. 8:10: “the body is dead because of sin”); and second, that they do not die, John 5:24: He (the believer on Christ) “is passed from death into life.” In what sense is this so? The wrath of God no longer rests upon the believer in Christ, and hence the sting of death is removed and the gate of paradise is opened wide, Luke 23:43.

Hence the Scripture gives death many sweet and beautiful names: “to fall asleep,” Acts 7:60; “to depart and be with Christ,” Phil. 1:23; “to be with Christ in paradise,” Luke 23: 43. With these beautiful designations of death every Christian should make himself thoroughly familiar.

2. The intermediate state. Only few Scripture passages treat of the state of souls between death and resurrection. The Scripture directs the attention of men primarily to the last day and the following state of eternal blessedness and eternal damnation. But from a few clear passages of Scripture we know: a). The souls of the believers between death and resurrection are in a state of blessed enjoyment of God, with Jesus (Acts 7:59), with Christ (Phil. 1:23), in paradise (Luke 23:43); b). the souls of the unbelievers are in prison (1 Peter 3:19). A “soul-sleep” which excludes the enjoyment of God is to be rejected as contrary to Scripture teaching, for the Holy Spirit through St. Paul teaches that the state of the believing Christian after death is “far better” than in this life (Phil. 1:23), and the promise of being in paradise, which Jesus gives to the dying malefactor as one to be fulfilled “today,” certainly includes a blissful enjoyment of God. Therefore when Scripture and Christian devotional language speak of death as a “sleep,” “asleep in Jesus,” this indicates a sleep which includes the enjoyment of God and being with Christ. The teaching of a purgatory and all other teachings which go beyond these simple statements of Holy Scripture are empty human speculations and blasphemous presumption.

3. The return of Christ to judgment. The exact time (day, hour, year) of Christ’s return in glory is unascertainable by man: “Of that day and hour knoweth no man, no, not the angels of heaven, but My Father only” (Matt. 24:36; also Mark 13:32). The purpose of this indeterminability is to produce constant watchfulness on the part of men: “Watch ye therefore: for ye know not what hour your Lord doth come” (Matt. 24:42). But Christ has revealed many signs of His return in Holy Scripture, for which the brief summary in Matt. 24:3–14 should be consulted. We may bring these signs under the general concept of abnormal occurrences or world disorders. Such disorders we see with increasing frequency in our times, as follows: a), disorders in the life of nations: wars, famine, pestilences, hostility to Christianity; b). disorders in the realm of nature: earthquakes, floods, tornadoes, in general the revolution of the animate and inanimate creation against man; c). disorders in the church: the rise of false doctrine, and especially of the greatest false teacher under Christ’s name, the Antichrist.

But in addition to the true signs of Christ’s return, which He Himself has given us, men have invented certain fictitious signs, especially two, namely, a still future millennial kingdom of Christ here upon earth, and a still future general conversion of the Jews. Because of the importance of guarding our blessed hope against being diverted from its proper object, we shall devote a paragraph to each of these fictitious signs.

The imaginary millennial kingdom is regarded as a visible kingdom which Christ is to set up here in this world for the space of a thousand years before judgment day. The ideas which are harbored concerning this supposed kingdom vary from the crass notions of a kingdom of earthly blessings in which the Christians will also outwardly and visibly constitute the dominant power in this world, to a vague “hope of better times,” but in every case lack all foundation in Scripture, which represents the last days before Christ’s return to judgment, as times in which faith will scarcely be found upon earth and the cross which Christians must bear at all times will be intensified (Luke 18:8). These dreams are refuted by demonstrating that the Scripture passages to which millennialists appeal are, in Scripture itself, referred to the Church of the New Testament, for instance: a). The coming of men to Mount Zion (Is. 2:2–4, etc.) is fulfilled whenever and wherever in the world men believe the Gospel (Heb. 12:22ff); b). The coming of peace into the world (Is. 9:5; Is. 11:6–9; Zech. 9: 10) is fulfilled through the coming of Christ into the world and faith in Him (Is. 9:6; Luke 2:14; John 14:27). Scripture expressly warns against conceiving of the peace of the Church in this life as an external peace, Matt. 10:34; Acts 14:22. To interpret the prophecies just mentioned, and even the song of the angels over Bethlehem’s fields on Christmas Eve, as a promise of international peace is one of the cruelest hoaxes which false teachers have ever perpetrated against Christians. International strife is expressly prophesied by Christ Himself as one of the signs of His final return to judgment and the end of the world. There are not two future visible advents of Christ, one to establish a millennial kingdom, and another a thousand years later at the last day. Scripture expressly counts only two visible advents of Christ in all: a), the advent to take away the guilt of sin, which has taken place; b). the advent to lead the believers into eternal bliss. Heb. 9:28: “Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation.” Scripture also teaches only one still future general resurrection of the dead on the last day, whereas millennialists demand two bodily resurrections, one of the righteous only, at the beginning of the millennium, and the other of the rest of the dead, at the end of the thousand years, at judgment day. John 5:28, 29: “The hour is coming, in the which all that are in the graves shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” A few verses before, in the same discourse of Jesus, He speaks of the “first resurrection” (Rev. 20:5, 6) in the Scriptural sense, as a spiritual resurrection, synonymous with conversion or regeneration: “Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live” (John 5:25). This call of Christ to arise spiritually, that is, to believe the Gospel, is resistible, because during the time of grace Christ works through means. But on Judgment Day (John 5:28) Christ’s call to the body to arise works irresistibly, because then “the Son of Man shall come in His glory,” in uncovered majesty, and therefore works with irresistible efficacy. This bodily resurrection, the only bodily resurrection which is to take place, is the general resurrection of all the dead (“all that are in the graves”) at the same “hour.” There is no room to insert a thousand years in the midst of the “hour” of John 5:28. But without a future double advent of Christ and a double bodily resurrection, both of which, as we have shown, are contrary to Scripture, the whole dream of millennialism collapses. The “thousand years” mentioned in Rev. 20:4 refers to a reign of souls with Christ in heaven, and has nothing to do with a thousand years reign of persons raised from the dead upon earth. The harmfulness of millennialism consists in the fact that it diverts the hopes of Christians, which should be directed toward heaven (1 Cor. 1:7; Phil. 3:20, 21; Matt. 5:12), to the earthly glory of an imaginary millennial kingdom.

The other fictitious sign of Christ’s return which constantly accompanies millennial hopes is the expectation of a future general conversion of all the Jews. This is generally supposed to be based upon Rom. 11:25, 26, but actually is based upon the changing of a word in verse 26. Scripture in this passage presents the time of the Gentiles and the time of the Jews as parallel, not successive. But the millennialists substitute for “so” in Rom. 11:26 a “then.” Neither do they take the “all Israel” seriously, for they think only of those physical descendants of Abraham who happen to be living in the world at the commencement of their “millennium,” and by no means of the entire spiritual Israel or all the elect among the Israelites, who are not only physical but spiritual children of Abraham, to whom the text unmistakably refers. The human opinion of a still future general conversion of the Jews is refuted when we, in the words of Rom. 11:26, allow the “and so” (designation of way and manner) to stand, and do not change it to “and then” (designation of time). “And so” refers back to verse 25, where Paul teaches that Israel is only partially obdurate during the time of the Gentiles, “and so (in this manner) all Israel shall be saved,” namely, the entire spiritual or elect Israel, corresponding to “the fulness of the Gentiles.” Individuals shall continue to be converted, one by one, both among the Gentiles and among the Jews, and so all the elect both of Jews and Gentiles shall be brought to faith and salvation before the last day.

In closing this discussion of the signs preceding the return of Christ to judgment, which we have found it necessary, on account of current false teachings, to treat in considerable detail, we may remark that if we confine ourselves to the signs which Christ Himself foretold, it may be confidently asserted that all of these preliminary signs have been already fulfilled, and that hence there is nothing which we need expect to intervene between the times in which we live and the glorious advent of our Savior at the end of the world. We may and should daily and eagerly look forward to His appearing; and yet we have, of course, no guarantee that He will come during our life-time. “That day and that hour” remains hidden from us and will so remain until He comes. True Christians, however, even among those who have been deluded into expecting a millennium, nevertheless, by a happy inconsistency, fix the true faith and hope of their hearts upon the return of their Savior to judge the world at the last day and the heavenly glory thereafter unto all eternity. And so, also on this much controverted subject, “we all believe in one true God” who will send His Son in the glory of the Father with all His holy angels, at a day and an hour which we know not, to deliver us from this present evil world, and graciously take us from this vale of tears to Himself in heaven.

4. The resurrection of the dead. The doctrine of the bodily resurrection of the dead is a primary fundamental article of our Christian religion, so that whoever denies it has abandoned the Christian faith and is not a member of the Christian Church. So it was with Hymenaeus and Philetus (2 Tim. 2:17, 18), with Hymenaeus and Alexander (1 Tim. 1:19, 20), and with the deniers of the bodily resurrection at Corinth (1 Cor. 15:34). All Christians agree in this article of faith. The resurrection of the dead is taught not only in the New Testament but also in the Old. The Scripture proof for this assertion could be adduced at considerable length, but we shall content ourselves at this place with a reference to the familiar passage, Job 19:25–27. All men, the godly and the ungodly, arise, John 5:28, 29. The resurrection of the body is just as universal as temporal death. Men arise in the same body which they had here upon earth, which is proved by the very word “resurrection,” for that which rises again must be identical with that which died, and by the expression “all that are in the graves,” John 5:28. The fashion of the bodies of risen believers is described in 1 Cor. 15:42–44 as “a spiritual body,” which includes “incorruption,” “glory,” and “power.” This also certainly includes the absence of all bodily defects. “They are as the angels of God in heaven” (Matt. 22:30) does not indicate sexlessness, but simply that they shall not marry nor be given in marriage, as Christ Himself says at that place. The fashion of the bodies of the unbelievers after the resurrection is indicated in the words of Daniel 12:2: they “shall awake … to shame and everlasting contempt.”

5. The Final Judgment. Christ, the incarnate Son of God, the Savior of all men, is at the end of the world also the Judge of all men, John 5:22; Acts 17:31. The apparent contradiction between Scripture passages such as Rom. 14:10; 2 Cor. 5:10 (all men shall be judged) and John 3:18; John 5:24 (the believers shall not be judged) is solved through the distinction of Law and Gospel. We see also from Matt. 25:34–40 that Christ deals with the believers not according to the Law but according to the Gospel, for He makes mention only of their good works (as the fruits of faith), not of their evil works. The purpose of such Scripture passages as Rom. 14:10 and 2 Cor. 5:10 is the warning against carnal security.

6. The end of the world. The fact that the world will perish is abundantly taught in Scripture, for instance, in Luke 21:33: “Heaven and earth shall pass away,” in contrast to the Word of God which “shall not pass away.” Scripture, however, does not clearly settle the question as to whether this destruction is to be thought of as a total annihilation or only as a transformation. 1 Cor. 7:31: “the fashion of this world passeth away,” as well as what St. Paul has to say, Rom. 8:19–23, regarding the deliverance of the creation from the bondage of corruption, would seem to indicate the latter. But the conclusion one reaches on this somewhat obscure point cannot be made a test of orthodoxy.

7. Eternal damnation and eternal life. Both facts are placed side by side in Matt. 25:46: The godless “shall go away into everlasting punishment; but the righteous into life eternal.” One of these doctrines cannot be denied without denying the other. And neither can be denied, without denying the Christian religion. One who believes in Jesus as his Savior will certainly believe both in that which He has saved him from and that which He has saved him unto — the eternal blessedness which all believers in Christ shall inherit by His merit. Eternal damnation consists in eternal banishment from God’s presence: “Depart from Me, ye cursed, into everlasting fire” (Matt. 25:41). Eternal blessedness consists in the eternal beholding of God: “Come, ye blessed of My Father” (Matt. 25:34); “We know that, when He shall appear, we shall be like Him; for we shall see Him as He is” (1 John 3:2).

[This was the last chapter and installment from We All Believe in One True God by Wallace H. McLaughlin. The entire book is posted among the pages – see the right-hand column – of the church Web log.]

What Do We Believe?

What do we believe about the God’s Gracious Election? Consider the following summary statement and look up the supporting Bible passages:

GOD’S GRACIOUS ELECTION

We believe that God has already from eternity chosen some to obtain eternal salvation through faith in Jesus Christ, and that this election and choosing of God is entirely of God’s grace and mercy in Christ Jesus, without any merit or worthiness on the part of men (2 Timothy 1:9; Matthew 22:14; Ephesians 1:3-14). We believe that all those whom God has graciously chosen before the creation of the world will, in time, be brought to saving faith in Christ through the Gospel and be sanctified and preserved in that faith unto life everlasting (2 Thessalonians 2:13-14; Acts 13:48; Romans 8:28-30; Ephesians 1:3-14; Matthew 24:22-24). Therefore, this doctrine of Scripture gives to believers the assurance that “He which hath begun a good work in [them] will perform it until the day of Jesus Christ” (Phil. 1:6). We reject as contrary to the Holy Scripture the teachings that God does not desire the salvation of all men; that He has also predestined some to damnation; or that God’s election is based upon some merit or quality in men, upon lesser resistance to the Gospel, or in view of future faith (1 Timothy 2:4; 2 Peter 3:9; Ezekiel 33:11; Matthew 23:37). As to why some are saved and others are lost, we can only say with Scripture that God’s elect are saved entirely by God’s grace for Christ’s sake, and that the lost are so entirely of their own fault, because they have “not believed in the name of the only begotten Son of God” (John 3:18; 12:48; Ephesians 2:8-9; Acts 7:51).

Bible Study in Preparation for Sunday

The Adult Bible Class continues its study of the Gospel of John. To prepare, read John 3:7-21. Did Nicodemus understand what Jesus meant by being born again of water and the Spirit? Did He understand the working of God’s Spirit? Can we see the wind or know from where it came and to where it will go? How is that like being born of God’s Spirit? Can we see the Spirit of God? Can we see His working in us and in others? Did Nicodemus understand? What did Jesus say to him when he asked how these things could be? What did Jesus mean? Who came down from heaven and then ascended back into heaven? How could Jesus be in heaven while He was here on earth talking with Nicodemus? What did Jesus, in His conversation with Nicodemus, say must happen to Him? To what historical event did Jesus compare His coming crucifixion? Cf. Numbers 21. What are the similarities between these two events? How does the Old testament event point to Jesus and His crucifixion? From what does Jesus save us when we look to Him and His cross in faith? What will happen if we do not look to Him in faith? How does Jesus further explain the reason and purpose of His coming into the world? Did Jesus, at His first coming, come to judge and condemn the world? Why did He come? Will those who trust in Jesus for forgiveness and life be condemned on the Day of Judgment? What about those who do not look to Jesus in faith? When are they already condemned? Why are believers saved? Why are unbelievers condemned? Why do many people not come to Jesus and trust in Him? What is meant by verse 21? What is it to do the truth? Who works all that is good in believers? Cf. Ephesians 2:8-10.

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 Isaiah 43:1-7. In preparation, read this section of Scripture and consider the following questions: How did God create and redeem Israel? How did He call them by their name? When did they become the LORD’s people? Cf. Genesis 12:1-3; 28:10-15; Exodus 19:3-6. How did God create and redeem us? How did we become the LORD’s people? Cf. Psalm 139:13-16; 1 Peter 1:18-21; 2:4-10; Galatians 3:26-29; Titus 3:3-7. How did the children of Israel pass through the waters? Cross rivers? Through the fire? What does God promise them? How do these words apply to us? Who did God give in place of His people? How? How was Israel precious in God’s sight? How are we? From where will God gather His people? How does this apply to us today? Cf. Romans 11. Who will God call, gather and enlighten? Why? Who created them and formed them? Again, how does this apply to you and to me? What comfort and assurance can we draw from these words of Scripture?

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 and is recovering at home – 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.

The Church Council will meet at 7 p.m. tonight at the church. Please note that the date was moved up from that printed on the January calendar.

Wednesday night Bible studies will begin this month and be held at the church at 7 p.m. on the second Wednesday of each month. The first study will be on Jan. 13. All are invited. The monthly studies will be topical but 100 percent Biblical, so bring your Bibles.

Other Announcements

Thank you – Ron Wellander wishes to thank the members of Good Shepherd for their generous gift at Christmas. Your generosity is deeply appreciated. Pastor and Lonnie Moll thank the congregation and all the members for the generous Christmas gift presented to them on New Year’s Eve.

Meditations from Psalm 90 – A Prayer of Moses the Man of God – have been posted in the Pages section of the church Web log. The full series from Colossians will be coming soon as a page.

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.

“Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths. Be not wise in thine own eyes: fear the Lord, and depart from evil. It shall be health to thy navel, and marrow to thy bones. Honour the Lord with thy substance, and with the firstfruits of all thine increase: So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.” Proverbs 3:5-10

A Blessed New Year To You as You Grow in Grace, Trusting in Christ Jesus, Your Savior!

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

Advent Worship

If thou, LORD, shouldest mark iniquities, O LORD, who shall stand? But there is forgiveness with thee, that thou mayest be feared. Psalm 130:3-4

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)

“Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God: And whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.” Colossians 3:22-25

Though people may joke about being slaves to their work, not many would actually count themselves as servants. Yet, this Word of God applies to employees and all who work for another; and this would take in almost every one of us at some time or another.

God would have servants and employees obey their earthly masters in all things – unless, of course such obedience would cause them to disobey God (cf. Acts 5:29). And such service should not be just when the boss is watching, but all the time. The Bible says it should be “in singleness of heart,” which means wholeheartedly and fully devoted to serving those over us. Such obedience should be rendered in respect and honor for the almighty God who has both created and redeemed us.

The Apostle Paul adds the words: “Whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.”

Whatever we do here in this world should be done for the Lord Jesus Christ, who shed His holy and precious blood to redeem us from sin and eternal damnation and make us His own. Though we may work for other men, yet we who believe in the Lord Jesus really live for and work for Him.

And we know that, even if our earthly masters and employers do not justly reward us for our labors, Jesus will. He won for us forgiveness of sins and a place in His eternal kingdom, and He has promised to graciously reward those who trust in Him and live for Him. Earthly masters may give us little credit for our labors and even treat us unfairly for their own selfish ends, but the Lord of the whole earth who died for our sins and rose again to give us eternal life will not treat us so.

On the other hand, those who do not obey and wholeheartedly serve their masters and employers, even if they are not found out and punished here, are known of the Lord and will be punished by Him.

God’s Word says: “But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.”

God does not show partiality. His judgment is fair and true. Those who rebel against Him and disobey Him – which includes disobedience and dishonesty toward earthly employers and masters – He will punish with everlasting punishment and torment in hell. God will not let some “slide” or get away with disobedience while He punishes others.

But those who repent – acknowledging their disobedience and sinfulness and trusting in the shed blood of Jesus for forgiveness and life – God will pardon and grant life everlasting in His eternal kingdom. Those who sincerely repent will also, with the help and aid of God the Holy Ghost, seek to amend their evil ways and live in obedience to the LORD God who created and redeemed them. And such obedience, of course, includes obedience to earthly masters and employers.

Dear Lord Jesus, forgive me for the many times I have not served my earthly employer wholeheartedly and given an honest day’s work for my wages. Forgive my sin and disobedience toward You for the sake of Your holy and precious blood shed for me upon the cross. And, with the help and aid of Your Holy Spirit, give me the desire and strength to serve and do my best at my job for those whom You have placed over me. 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)

XIII. Holy Baptism

That Baptism is not a human invention, but a divine ordinance to be observed until the last day, is plainly taught by Holy Scripture: Matt. 28:19, 20: “Go ye therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world;” and also Mark 16:15, 16: “Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned.” Only if we hold fast the truth that Baptism is a divine ordinance do we recognize that in Baptism, though it is performed through men, God Himself deals with us.

To a real Baptism belong, as visible signs, water (Eph. 5:26: “the washing of water”) and its application to a human being. To substitute some other liquid for water is frivolous and makes the Baptism uncertain. The application of water may take place not only by immersion, but also by pouring or sprinkling, since the Greek word “baptize” in the usage of Scripture means not only immersion, but denotes every kind of washing, as is evident, for instance, from Mark 7:3,4 and Luke 11:37, 38. In Mark 7:3 the verb “wash” is used, for which in verse 4 the verb “baptize” is substituted (correctly translated in our KJV by the same English word as used in the preceding verse), and even “baptisms of tables” (better: “couches,” upon which people reclined at the table) are mentioned. In Luke 11:37, 38 the Pharisee marveled that Jesus had not first “baptized” before eating. This does not refer to any immersion or bathing before the meal, which was not a Jewish custom, but to the customary washing of the hands, as referred to in Mark 7:3: “The Pharisees, and all the Jews, except they wash their hands oft, eat not.”

More important then the mode of applying the water is that which makes Baptism “not simple water only” but a Sacrament. That which makes the application of water a means of grace, a means of the forgiveness of sin, is God’s Word, that is, God’s command to baptize and the promise of the remission of sins connected therewith; or, as Luther puts it in his Small Catechism, “Baptism is the water comprehended in God’s command and connected with God’s Word.” In Eph. 5:25, 26 we read of Christ that He cleanses the Church “with the washing of water by the Word” (literally: “in the Word”). God’s Word is, as it were, the container (Luther’s “comprehended in” means “wrapped up in”), whereby the application of water becomes a purification from the guilt of sin. St. Augustine put this relation very simply when he said: “The Word comes to the element and it becomes a Sacrament.” Compare Luther’s answers, in the Small Catechism, to the two questions: “What is Baptism?” and: “How can water do such great things?”

In answer to the question as to which baptisms performed in other denominations we should recognize as valid and which we must regard as no baptism, we answer: Denominations in which the Word of God does not come to the element do not administer Christian Baptism. That is the case with all Unitarian bodies, since they deny the Holy Trinity (thus not only making their so-called “baptism” invalid, but definitely placing themselves outside of the Christian Church), and Baptism in the name of the triune God belongs to the essence of Baptism, Matt. 28:19: “Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” On the other hand, we recognize the Baptism of the Roman Church and of the Reformed Churches (unless they have succumbed to Unitarianism) as valid, since they confess the triune God. The errors of these denominations in the doctrine of Baptism do not concern the essence but the fruit and effect of Baptism.

We rightly hold fast to Baptism in the name of the triune God, with the express naming of the three Persons of the Holy Trinity, since faith in the name of the Father and of the Son and of the Holy Ghost is that faith whereby the Christian religion is distinguished from all false religions. On the basis of Scripture we distinguish between natural and Christian knowledge of God. There is a natural knowledge of God, namely, that derived from the works of creation (Rom. 1:20) and from the Law of God which even since the fall is not entirely eradicated out of the heart of man, Rom. 2:15, 16. But the natural knowledge of God does not go beyond the knowledge that there is an eternal, almighty, and holy God, who rewards the good and punishes the evil; and the result of this natural knowledge of God is a bad conscience, since man becomes aware in his conscience that he has transgressed the Law of God (Eph. 2:12). The Christian knowledge of God, on the other hand, which is derived only from the revelation of God in His Word (from the Holy Scriptures), has as its content the truth that the one true eternal God is Father, Son, and Holy Ghost; and the result of this knowledge is a good conscience, since Scripture not only teaches that in the one God there are three Persons, but also that the Father so loved the world that He gave His only begotten Son to be the Redeemer, that the Son refused not to give His life into death to cancel the guilt of men, and that it is the office of the Holy Spirit to work faith in the forgiveness of sins obtained by the Son of God. When we apply this to Baptism we must say that we have in Baptism in the name of the Father and of the Son and of the Holy Ghost an expression of the faith and confession whereby the Christian religion is distinguished from all non-Christian religions. Therefore we hold immovably fast to the Trinitarian formula of Baptism given in Matt. 28:19.

“Baptism is a work, not which we offer to God, but in which God baptizes us, i.e., a minister in the place of God; and God here offers and presents the remission of sins” (Apology, Triglotta, p. 389, 18). That this statement of our Confession is Scriptural we see from Acts 2:38 and from the fact that Baptism in the name of the Father and of the Son and of the Holy Ghost is Baptism in the name of the God who is gracious to sinners. The same is witnessed by clear Scripture passages such as the following: Acts 22:16: Ananias says to Saul, whose hands are stained with the blood of Christians: “Be baptized, and wash away thy sins” — and this Baptism does, not only in individual cases, but to the whole Christian Church in general, Eph. 5:25, 26: “Christ loved the Church, and gave Himself for it; that He might sanctify and cleanse it with the washing of water by the Word.” And as the Word of the Gospel by offering the forgiveness of sins also works faith and is thereby a means of regeneration (1 Peter 1:23), so is this also the case with Baptism, according to Titus 3:5. The reader may find it most helpful, as the writer has for many years past, to store in his memory, according to their Biblical sequence, the following eight proof passages for the important truth that Baptism regenerates and saves: Mark 16:16; John 3:5; Acts 2:38; 22:16; Gal. 3:26, 27; Eph. 5:25, 26; Titus 3:5–7; 1 Peter 3:20, 21.

[Reprinted here for the benefit of readers:

Mark 16:16: He that believeth and is baptized shall be saved; but he that believeth not shall be damned.

John 3:5: Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

Acts 2:38-39: Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.

Acts 22:16: And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.

Galatians 3:26-27: For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ.

Ephesians 5:25-27: Husbands, love your wives, even as Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.

Titus 3:5-7: Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ our Saviour; that being justified by his grace, we should be made heirs according to the hope of eternal life.

1 Peter 3:20-21: Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ.]

Because Baptism offers the forgiveness of sins, therefore it is also an instrument of the Holy Ghost for awakening and strengthening the faith of the Christians (John 16:14), for regeneration and renewal (Titus 3:5), for implanting into the Christian Church (1 Cor. 12:13), for the hope of eternal life (1 Peter 3:21). He who denies that Baptism is a means of the forgiveness of sins makes out of Baptism, so far as he is concerned, a human work. In itself it of course remains what Christ has made it, a true means of grace. But the denial of the divine efficacy of the means of grace always imperils the chief article, of salvation by faith in Christ, for it takes away from faith at least part of its foundation and robs the Christian of the comfort which the means of grace offer him.

What Luther and the Lutheran Church teach concerning the relation of faith to the means of grace we may summarize as follows: First, without faith there is no salutary use of Baptism. Secondly, he, however, who bases faith upon faith instead of upon the means of grace, thereby apostatizes from Christianity, because he holds God to be gracious not upon the basis of the forgiveness of sins which Christ gained for us through His vicarious satisfaction, but upon the basis of a supposed or real good quality in himself. In the case of infant Baptism, the faith which relies upon God’s grace bestowed in Baptism, is engendered by the Baptism itself.

Baptism is not to be repeated, but it is to be used throughout the Christian life for comfort (Gal. 3:26, 27) and for sanctification (Rom. 6:4). Particularly is the use of Baptism for comfort throughout the Christian life taught in 1 Peter 3:21: “Baptism doth also now save us, not the putting away of the filth of the flesh, but the answer of a good conscience toward God.”

Both children and adults are to be baptized. Infant Baptism was the rule in the Christian Church from the beginning, since Baptism took the place of the Old Testament sacrament of circumcision, according to Col. 2:11, 12, where Baptism is called “the circumcision of Christ.” From this fact it is also clear why infant Baptism, like other self-evident matters (for instance, the admission of women to the Lord’s Supper), is not specifically prescribed. But it is implied in the record concerning the Baptism of whole families (Acts 16:15: Lydia and her household; Acts 16:33: the jailer and all his). The assertion that children do not believe, and therefore cannot be baptized, contradicts Matt. 18:6; 1 John 2:13; and especially Mark 10:14. There is no participation in the Kingdom of God without faith, but those who believe not are damned (Mark 16:16). In Luke 18:15 the little ones who are brought to Jesus are specifically called “infants.” The fact that Christ commands to baptize “all nations” (Matt. 28:19) is sufficient to prove that infants must be baptized, for we dare not make a restriction which He does not make. That we baptize adults only when they have been instructed and come to faith, is likewise done upon the basis of Scripture, Acts 8:36–38. Baptism of inanimate objects (bells, ships, etc.) is a mockery of Baptism.

Pastors administer Baptism as called public servants of the congregation of believers. But since all Christians are the original possessors of the sacraments, therefore, in case of emergency when the services of an orthodox pastor cannot be obtained, lay Baptism — also by women — is a right and duty. See 1 Cor. 3:21–23. That the command, Matt. 28:19, 20, concerns not only the Apostles but also the Church of Christ until the last day, is evident from v. 20b: “Lo, I am with you alway, even unto the end of the world.”

As to the necessity of Baptism, we must hold that only the contempt of the Sacrament damns anyone, not the mere lack or deprivation of it. This is so, because also through merely hearing and believing the Word of the Gospel, sin is forgiven and regeneration is effected, Luke 24:47; 1 Peter 1:23. John 3:5 relates to the despising of Baptism, as is evident from Luke 7:29, 30. Converts who desire to be baptized, or parents who desire to bring their children to Baptism, if life be suddenly cut off by an act of God, depriving them of the opportunity of Baptism, may take comfort in the mercy of God.

A final note on the Baptism administered by John the Baptist may be added, since some strange thoughts on this subject are current, as though this Baptism was essentially different from Christian Baptism. Also John’s Baptism was, according to Mark 1:4, a “Baptism of repentance for the remission of sins” (and thus just like Christian Baptism, Acts 2:38), a means of the remission of sins and hence also a means of regeneration, as Christ Himself asserts in John 3:5 (“born of water and of the Spirit”), for there He is speaking of John’s Baptism. From this fact, it is evident that John’s Baptism, aside from its preparatory nature in pointing to a Savior who was immediately to appear rather than one who had finished His saving work, was essentially equivalent to New Testament Baptism.

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

What Do We Believe?

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

HOLY CHRISTIAN CHURCH

We believe that there is only one Holy Christian Church and that this Church is made up only of true believers in the Lord Jesus Christ, of those who have despaired of their own righteousness before God and trust that God is gracious to them and forgives all their sins for the sake of Jesus Christ and His redemptive work (Matthew 16:16-18; Ephesians 2:8-22; 4:4-6; 5:23-32; 1:22-23; Romans 12:4-5; 8:9; Philippians 3:8-9). We believe that this Church is invisible, in that God only, and not man, can see faith in the heart (1 Samuel 16:7; Luke 17:20-21; 2 Timothy 2:19). Nevertheless, the Holy Christian Church does and will continue to exist in this world wherever the saving Gospel is still in use (Matthew 16:18; 1 Kings 19:8-18; Isaiah 55:10-11; Romans 1:16-17; 10:17). We reject as false the claim that Christ’s Church in this world is to be identified with any particular denomination or church body.

Bible Study in Preparation for Sunday

The Adult Bible Class continues its study of the Gospel of John. To prepare, read John 1:29-51. What did Jesus say of Nathanael? What does this mean? Cf. Psalm 32:1-6; 1 John 1:5-10; Psalm 51. How did Jesus know Nathanael? What does this reveal about Jesus? How did Nathanael respond to Jesus? What did Jesus then say? What did Jesus say Nathanael would see? Who else had seen such a similar thing? Cf. Genesis 28:10ff. What does this reveal about Jesus?

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 Luke 3:1-20: In preparation, consider the following questions: When did John the Baptist begin his ministry? Where did he go? Why did he go and begin preaching and baptizing? How did John fulfill the words of Isaiah the prophet (Isaiah 40)? What does it mean when the Bible speaks of the valleys being filled, the mountains being brought low, the crooked being made straight, and the rough ways being made smooth? What did John preach in the wilderness? How does this compare to the message of the Church today? How would all flesh see the salvation of God? Why did John call the multitude who came to him a generation of vipers? How might this be true yet today? What does John indicate was lacking in their outward repentance? Will it do anyone any good to rely upon being a descendant of Abraham? How about being of Lutheran heritage? What is at the root of the trees? What will happen to the trees which do not bring forth the fruits of genuine repentance? How does this happen yet today? How could it even happen to you or me? What does John direct the people to do as a fruit of true repentance? Where do we look for such direction? To whom did John point the people? John baptized with water, but who baptizes with the Holy Spirit? How does this relate to Christian baptism? What else does John say the promised Messiah would do (v. 17)? What does this mean for us and the world?

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.

Advent Services, preceded by a soup and sandwich supper, will begin tonight and continue on Wednesdays through Dec. 16. Soup and sandwich suppers will begin at 6:20 p.m., and the services will follow at 7 p.m. The series of services will consider Luke, chapter one.

The Annual Voters’ Meeting will be held after church on Sunday, Dec. 6. A potluck dinner will follow the worship service, and the meeting will follow the dinner.

Wednesday night Bible studies will begin in the new year. Watch for more announcements about them as the time approaches.

Member photos – If any families or individual members yet wish to have a photo taken before the Christmas season (at no cost), please see Pastor Moll. He is offering to take the photos at church and write the images to a CD for members. He will also use the photos to update those on the bulletin board. If anyone else is interested, he can take the photos after church on Sunday.

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.

“I wait for the Lord, my soul doth wait, and in his word do I hope. My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning. Let Israel hope in the Lord: for with the Lord there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his iniquities.” Psalm 130:5-8

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

Thanksgiving Worship

Bless the LORD, O my soul: and all that is within me, bless His holy name. Bless the LORD O my soul, and forget not all His benefits…. Psalm 103

Come and join us at 7 p.m. tonight as we gather to give thanks and praise unto the LORD our God for all His benefits to us – above all, His gift of forgiveness of sins and life eternal for the sake of the Son’s innocent sufferings and death in our stead.

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

“Children, obey your parents in all things: for this is well pleasing unto the Lord. Fathers, provoke not your children to anger, lest they be discouraged.” Colossians 3:20-21

It is God’s perfect will that children obey their parents in all things – the only exception being when obedience to parents would cause disobedience to God (cf. Acts 5:29). Obedience to parents, God says, is “well pleasing unto the Lord.”

This, of course, is one of the Ten Commandments of the LORD God. The Bible says: “Honour thy father and mother; which is the first commandment with promise; that it may be well with thee, and thou mayest live long on the earth” (Ephesians 6:2-3).

Such honor and respect for parents and others in authority over us is sorely lacking in our day. Children, in both selfishness and rebelliousness, dishonor parents, teachers and authorities and refuse to obey. Such disobedience and rebelliousness, they need understand, is not only against their earthly parents and authorities, but against God Himself, who placed their parents and other authorities over them for their good.

Disrespect and disobedience toward parents is disrespect and disobedience toward the LORD God. Not honoring teachers and authorities placed over us is not honoring God who created us and placed us under authority.

While it is, sad to say, the way of the world and our own sinful nature not to honor parents and authorities, those regenerated by God’s Spirit will see and acknowledge their own sinfulness in this regard and turn to the LORD God for His mercy and forgiveness won for all by the innocent sufferings and death of His own obedient Son, Christ Jesus. And, as a fruit of their faith in Jesus, they will also, with the help and aid of God’s Spirit, seek to honor and obey parents and others placed in authority over them.

Of course, the command to honor and obey parents has another side to it as well. Fathers are not to provoke their children to wrath and discouragement by being overly harsh or mistreating them. This command also applies to mothers, for they are helpmeets to their husbands.

Here, too, fathers and mothers often fail. Instead of remembering that their children are both created and redeemed of the LORD God and that He desires children to be brought to Him in baptism and raised up in the “nurture and admonition of the Lord” (Ephesians 6:4; cf. Matthew 28:19-20; Acts. 2:38-39; Luke 18:15-17), they treat their children in selfishness and anger, punishing them when they get in the way rather than when they do wrong and sin. And, all too often, parents fail to bring their children to Christ Jesus and neglect to teach them to know the LORD and His Word.

Jesus’ warning is amply clear: “Whoso shall offend [causing to sin or fall from faith in the Lord Jesus] one of these little ones which believe in Me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea” (Matthew 18:6).

Provoking children to anger and abusing or neglecting them and their needs, both temporal and spiritual, is also the way of this world and our old sinful nature. But such behavior on the part of parents, teachers and others in authority greatly displeases the LORD God, who gave His only-begotten Son to redeem, not only adults, but children, both young and old.

Again, parents and those in authority who have been born anew by the mighty working of God’s Spirit through the washing of water and the Word will examine themselves and their own attitudes and actions toward their children, acknowledging their sins and shortcomings and turning to their merciful heavenly Father for forgiveness and the strength to bring up their children as He would have them raised. In the shed blood of Jesus, there is forgiveness. In the working of God’s Spirit, there is help and strength to change one’s attitudes and actions.

Dear Father in heaven, mercifully forgive me for dishonoring and disobeying my parents and others in authority over me. Forgive me also for failing to love the children You have placed under my care with Your love, for failing to be patient and understanding with them, for being overly harsh with them, for failing to bring them to You and teach them Your life-giving Word, and for failing to correct them and bring them up in Your nurture and admonition. Forgive me for the sake of Jesus, Your Son, and His sufferings, death and resurrection in my stead. By Your regenerating Spirit, give me the will and strength to conform my attitude and actions to Your holy will. 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)

XII. The Means of Grace

In the last three chapters we have been discussing God’s way of salvation for men, in particular the doctrines of conversion, of justification, and of sanctification. In the next three chapters we intend, God willing, to direct our attention to the means or instruments which God employs to bring about conversion or the bestowal of justifying faith, thus making man a believer, and which He also uses to produce the sanctification of the believer. This we shall discuss first in general, in this chapter on the means of grace, with special attention to the primary means of grace, the Gospel, and shall then direct our attention in particular to each of the two Sacraments, Holy Baptism and the Lord’s Supper. Subsequent chapters on the Church, and the Ministry, through which the means of grace are administered among men, will be followed, finally, by studies of the Election of Grace, and the Last Things.

In treating the means of grace we must always bear in mind the Biblical doctrine of universal objective justification, as taught in 2 Cor. 5:19, for this accomplished justification is the content of the means of grace. God has forgiven all men’s sins, and by the means of grace He conveys to us this forgiveness. 2 Cor. 5:19: “God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.” The last words of this Scripture passage refer to the means of grace; for the Gospel, or good news that our sins are graciously forgiven for Christ’s sake, which is the primary means of grace, is that “Word of reconciliation” referred to in the text just quoted.

The Gospel is a means of grace in every form in which it reaches men: as preached (Mark 16:15, 16; Luke 24:47: “remission of sins should be preached in His name among all nations”), as written or printed and read (John 20:31: “These are written, that ye might believe;” 1 John 1:4: “These things we write unto you, that your joy may be full”), as declared in absolution, general or individual (John 20:23: “Whosesoever sins ye remit, they are remitted unto them”), as pictured in symbols or types (John 3:14, 15: the brazen serpent in the wilderness), or as pondered in the heart (Rom. 10:8: “The Word is nigh thee, even in thy mouth, and in thy heart”) — also in the holy Sacraments, as connected with the water of Baptism (Acts 2:38; 22:16) and with Christ’s true body and blood in the Lord’s Supper (Luke 22:19, 20; Matt. 26:26–28).

All means of grace, the Gospel, Baptism, and the Lord’s Supper, have the same purpose and the same effect. As surely as Baptism is a means of regeneration (“the washing of regeneration, and renewing of the Holy Ghost,” Titus 3:5), so surely the word of the Gospel works regeneration (“being born again … by the word of God,” 1 Peter 1:23). As certainly as Christ gives us His true body and blood in the Lord’s Supper, so sure it is also that He names as purpose of this wonderful gift the assurance and attestation that God is graciously disposed toward those who eat and drink, because of the body given and the blood shed by Christ: Luke 22:19; Matt. 26:28 (“given and shed for you for the remission of sins”). In perfect agreement with this Scripture teaching, the Confession of our Church states: “Of the use of the Sacraments they teach that the Sacraments were ordained … to be signs and testimonies of the will of God toward us, instituted to awaken and confirm faith in those who use them” (A. C., XIII, Trig., p. 49).

The great importance of the Christian doctrine of the means of grace is evident from the Scriptural teaching that God wills to bestow the forgiveness of sins for Christ’s sake and faith in this forgiveness, regeneration unto spiritual life and all spiritual gifts connected with it, only through the means of grace which He has ordained, namely, through the Word of the Gospel and the Sacraments. It is noteworthy that, although many erring denominations theoretically deny the effectiveness of the means of grace and teach that God’s grace operates without means, they nevertheless most inconsistently continue to use these means (or at least some of them), and that God uses His means of grace, also in their hands and mouths, to bring men to faith and preserve them in faith, thus producing and maintaining the one true faith in the hearts of His real Christians in spite of Satan’s delusions. We need only adduce a few of the many strong statements of Holy Scripture to prove that God does indeed in His Word emphasize the efficacy and importance of the means of grace in kindling and sustaining Christian faith:

John 17:20: “Neither pray I for these alone, but for them also which shall believe on Me through their Word.”

1 Peter 1:23: “Being born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth for ever.”

Titus 3:5: “According to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost.”

Mark 16:15, 16: “Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved.”

Luke 24:47: “Repentance and remission of sins should be preached in His name among all nations.” Notice that this text does not speak of preaching about the remission of sins, but simply preaching remission of sins. The preaching of the Gospel conveys and bestows the remission of sins. And no remission of sins is to be found elsewhere than in the Gospel.

Through the means of grace alone God chooses to deal with us unto our salvation, to bestow His gifts of forgiveness, peace, joy, and everlasting life. By this we do not mean to say that God could not operate in our hearts without such external means, nor that He has not in certain exceptional cases done so (see Luke 1:15, 41, 44). But what we do assert is that when, under terrors of conscience, we seek assurance of God’s grace, He has bound us to the objective Word of the Gospel and to the Sacraments, and has not referred us in this situation to an immediate internal illumination of the Spirit. The Holy Spirit chooses to work through the means of grace. In them He is at home and at work; and, knowing this from Holy Scripture, we shall not seek Him and His gracious operations elsewhere. The Apostolic teaching and practice agrees with the Scripture testimony cited in the previous paragraph, for they do not encourage men to expect the Holy Spirit to light on them without means, but enjoin them to seek grace and salvation in the means of grace:

Acts 20:32: “I commend you to God, and to the Word of His grace.”

Acts 2:38: “Repent and be baptized every one of in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.”

1 Peter 3:21: “Baptism doth also now save us.”

Thus Holy Scripture teaches both that faith and regeneration are the work of divine omnipotence and that this divine power is exerted through the outward means of the Word and Baptism.

If we are clear on the Scriptural doctrines of universal objective justification and the means of grace, we shall have no difficulty with the Scriptural teaching concerning the means of grace in the form of absolution, as we find it in the words of our Lord recorded in John 20:23: “Whosesoever sins ye remit, they are remitted unto them.” For absolution is simply a special form of proclaiming the Gospel, namely, the announcing of the forgiveness of sins to one or more persons upon their confession of sins, either by a public servant of the Church or by a lay Christian. Absolution is based solely on the fact of God’s reconciliation to the world by the perfect satisfaction of Christ and on the divine command (John 20:21; Luke 24:47) in Christ’s name to proclaim the remission of sins provided by Him. Our attitude toward the means of grace, also in form of absolution, really reveals, as Luther has written, whether we take the Word God has given to His Church to be God’s Word, or whether we regard His Word in the mouth of a fellow-man to be merely a man’s word. The administration of the external means of grace by our fellow-men and fellow-sinners is one of the most marvelous demonstrations of God’s gracious condescension and love for poor sinners which leads Him so richly to provide means and ways to assure us of His grace and the forgiveness of our sins.

A few words must be added as to the reason why prayer, deeply as we appreciate the privilege of such access to our heavenly Father, must not be placed on a level with the Word and the Sacraments as a means of grace. To regard prayer as a means of grace (as so many do) would be coordinating incongruous things. Word and Sacrament are the means through which God deals with us men, that is, imparts to men the remission of sins earned by Christ, and through this bestowal creates and sustains faith in them. Word and Sacraments are, as Luther was accustomed to say, something God does to us. By prayer, on the other hand, believers are doing something toward God. Prayer obtains the remission of sins as an exercise of faith, which is man’s hand stretched out to receive God’s benefits, not as a means of grace, which is God’s hand stretched out to bestow His benefits.

The important Biblical doctrine of the distinction between Law and Gospel, which has already been virtually treated, under another name, in the article of justification, should be at least briefly presented also in connection with the doctrine of the means of grace. For, strictly speaking, not the Law, but the Gospel alone, is a means of grace. God indeed prepares a man’s heart for the bestowal of His grace by the Law, just as a farmer prepares the ground for the sowing of seed by breaking it up with the plow, but He never bestows the gracious forgiveness by means of the Law. Romans 3:20: “Therefore by the deeds of the Law there shall no flesh be justified in His sight: for by the Law is the knowledge of sin.” The Law, in the proper sense of the word, is that Word of God in which God demands of men that in their nature, thoughts, words, and acts they conform to the standard of His commandments, and pronounces the curse on those who fail to comply. The Gospel, in the proper sense of the word, is that Word of God in which God promises His grace for the sake of Christ’s vicarious satisfaction to such as have not kept the divine Law. Law and Gospel have indeed something in common — both are the Word of God; both apply to all men; and both are to be taught side by side in the Church and by the Church up to the Last Day.

But as to their promises, as to the persons to whom each is to be preached, and as to the sources from which they are known, Law and Gospel are opposites. The Law’s promises are conditional, and therefore beyond our reach, since we are unable to fulfill the condition (Gal. 3:12; Luke 10:28). The Gospel’s promises are gratuitous, without any condition attached. The Law pronounces the righteous man righteous; the Gospel pronounces the unrighteous man righteous; Rom. 4:5: “justifieth the ungodly.” “The Law is to be preached to secure sinners, the Gospel to terrified sinners,” as, with slight variations in wording, all orthodox expositions of the Catechism have ever taught. And this Catechism teaching is firmly based on the Word of God, e.g., Rom. 10:4, Luke 4:18: “To preach the Gospel to the poor.” The Gospel is to be recognized as the “higher Word,” which is to be God’s final Word for the terrified sinner. While the natural man still knows the Law, no thought of the Gospel has ever come of itself to even the wisest and (in the sphere of civil righteousness) most righteous of men. Contrast Rom. 2:14, 15 with 1 Cor. 2:6–10. Neither Law nor Gospel can be dispensed with in the practice of the Church or of the individual Christian, for the following reasons: 1). Only the sinner whom the Law has brought to a knowledge of his deserved condemnation will in faith accept the remission of sins offered in the Gospel. 2). The Gospel furnishes and presents man with the very fulfillment which the Law demands. 3). The Gospel with its verdict of justification must supersede or “devour” the Law with its verdict of condemnation. 4). Also after a man has become a Christian he still cannot do without the use of the Law; for he is not yet entirely a new man, but still has the old Adam dwelling in him. According to the new man the Christian needs the Law in none of its three uses (as a curb, a mirror, and a rule), according to the old man in all.

(N.B. The above presentation, especially the brief treatment of the distinction between Law and Gospel, has been in large part condensed and simplified from Dr. F. Pieper’s masterly presentation in his Christian Dogmatics. The remaining six chapters will lean heavily upon my translation of unpublished lectures delivered in the German language by the sainted Dr. Pieper in the fall semester of 1927–28, when I sat at his feet in his Dogmatics class).

What Do We Believe?

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

PRAYER

We believe that prayer is an act of worship in which Christians call upon the LORD God with their hearts and voices, offering up praise and thanksgiving to God and making request of Him (Psalm 5:1-3; 19:14; 103:1; 95:1-6; 96:1-13). Though prayer is not a means of grace, it is a great privilege which God gives to those who trust in Christ Jesus for their salvation (1 John 5:11-15; Romans 8:15; John 16:23). Since God commands His children to come to Him in prayer, and promises to answer the prayers of those who have saving faith in Christ Jesus, we believe that every true Christian should pray regularly and in all things (Matthew 7:7-8; Psalm 50:15; Philippians 4:6; Isaiah 65:24; Psalm 65:2; 1 Thessalonians 5:17-18).

Bible Study in Preparation for Sunday

The Adult Bible Class continues its study of the Gospel of John. To prepare, read John 1:29-51. What did Jesus tell Simon? Cf. Matthew 4:18ff.; 16:13ff.; Mark 1:14ff.; Luke 5:1-11. What do we learn about Jesus’ calling of His first disciples? What did Jesus say to Philip? What did Philip first do? Are we willing to leave all behind and follow Jesus? What did Philip say to Nathanael? To what passages might Philip have been referring? How did Nathanael respond? Why? How did Philip answer Nathanael’s objection? What can we learn from this? What did Jesus say of Nathanael? What does this mean? Cf. Psalm 32:1-6; 1 John 1:5-10; Psalm 51. How did Jesus know Nathanael? What does this reveal about Jesus? How did Nathanael respond to Jesus? What did Jesus then say? What did Jesus say Nathanael would see? Who else had seen such a similar thing? Cf. Genesis 28:10ff. What does this reveal about Jesus?

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

The Sunday Scripture readings will be Psalm 25; Jeremiah 33:14-16; 1 Thessalonians 3:9-13; and Luke 19:28-40. On the first Sunday in the Church Year, we turn our attention to the advent of our Savior and King, looking at the promises of His first coming as well as to His return on the Last Day. We seek to prepare our hearts for Christ’s coming by humbly acknowledging our sins and disobedience and trusting in God’s mercy and forgiveness which He offers and gives us for Christ’s sake – for the sake of Jesus’ innocent suferings and death upon the cross in our stead and as our substitute. What had God promised to the house of Israel and to the house of Judah? Who is the Branch of Righteousness who would grow up unto David? How is this so? How would Judah be saved and Judah dwell safely? Who would be called The LORD our righteousness? Why? Cf. Jeremiah 23:5-6. What was Paul’s prayer for the believers at Thessalonica? Who would establish their hearts? In what? How? By works or through faith? How did Jesus enter into Jerusalem? How will He come again? What will be your response to His appearing?

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

Thanksgiving Worship will be held at 7 p.m. tonight. Come and give thanks unto the LORD!

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

Advent Services, preceded by a soup and sandwich supper, will begin on Wednesday, Dec. 2. The soup and sandwich supper will begin at 6:20 p.m., and the services will follow at 7 p.m. The series of services will consider Luke, chapter one.

The Annual Voters’ Meeting will be held after church on Sunday, Dec. 6. A potluck dinner will follow the worship service, and the meeting will follow the dinner.

Wednesday night Bible studies will begin in the new year. Watch for more announcements about them as the time approaches.

Member photos – If any families or individual members yet wish to have a photo taken before the Christmas season (at no cost), please see Pastor Moll. He is offering to take the photos at church and write the images to a CD for members. He will also use the photos to update those on the bulletin board. If anyone else is interested, he will take the photos after church on Sunday.

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.

“Remember, O LORD, thy tender mercies and thy lovingkindnesses; for they have been ever of old. Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness’ sake, O LORD.” Psalm 25:6-7

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