Words of Encouragement – December 9, 2009

Dec 092009
 

Advent Worship

“Shew us thy mercy, O LORD, and grant us thy salvation.” Psalm 85:7

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

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

“Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.” Colossians 4:1

Not only does God require employees and servants to wholeheartedly serve their employers and masters, He requires masters and employers to pay a just and fair wage to their servants and employees.

Christian employers – those who acknowledge their own sinfulness and shortcomings and trust in Christ Jesus and His shed blood for forgiveness and life everlasting – will remember they belong to the LORD God who created and redeemed them. They, too, have a Master in heaven they serve and to whom they shall give an account.

Therefore, they will not want to cheat their employees out of fair pay for their work and a fair share in the profits they have produced by their labors. To do so would be stealing and is forbidden by God’s commandment: “Thou shalt not steal” (Exodus 20:15).

God’s Word warns: “Thou shalt not oppress an hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates: at his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the LORD, and it be sin unto thee” (Deuteronomy 24:14-15).

The Bible further warns: “Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbour’s service without wages, and giveth him not for his work…” (Jeremiah 22:13).

The will of God in this matter is often ignored and overlooked. Instead of paying employees a fair wage for their work and for the profits they produce, employers often pay as little as possible in order to increase their own benefits. Thus, it often happens that many grow rich off the labor, skills and ideas of others while those who have produced the wealth struggle to survive.

Even though employers may be able to take advantage of their employees in this world, ultimately, God will judge; and He will punish those who have withheld just wages and mistreated those under their authority (cf. Luke 16:19ff.).

Employers and masters who acknowledge the LORD and the truthfulness of His Word will acknowledge their sin in regard to their employees and turn to the LORD God for His mercy and forgiveness and for His help and strength to do what is right.

For the sake of Jesus and His innocent sufferings and death for the sins of the world, there is forgiveness with the LORD. And in Christ Jesus, there is also help and strength to amend one’s ways and do what is good and right.

O LORD God, You have made me and all people. Forgive me for taking advantage of the works and labors of others without just reward and fair payment. Forgive me for the sake of Jesus and His sufferings and death for my sins and the sins of the whole world. Cleanse my heart and my ways, and move me to love and serve the needs of those who work under me in the same way as Christ Jesus loved me and gave Himself – even dying upon the cross – to earn my salvation and a place in His eternal kingdom. In Jesus’ name I pray. Amen.

Pastor Randy Moll

We All Believe in One True God:

A Summary of Biblical Doctrine

By Wallace H. McLaughlin

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

XIV. The Lord’s Supper

Like Baptism, the Lord’s Supper is a divine ordinance to be observed till the end of time. That it is a divine ordinance and command is evident from Luke 22:19 and 1 Cor. 11:24, 25: “This do in remembrance of Me;” and that this command is in effect till the last day is evident from the “till He come” of 1 Cor. 11:26.

The Lord’s Supper has in common with private absolution and Baptism, the individual assurance of the forgiveness of sins. What is peculiar to the Lord’s Supper is the confirmation of the assurance of the forgiveness of sins, by the imparting of the body of Christ given for us, and of the blood of Christ shed for us. The sequence of Baptism, as the Sacrament of initiation, and the Lord’s Supper, as the Sacrament of confirmation, is similar to the relation between circumcision and the Passover in the Old Testament, no person being permitted to eat of the Passover unless previously circumcised (Exodus 12:48).

The Scriptural doctrine of the Lord’s Supper, based upon the words of institution, is that bread and wine and body and blood of Christ are present in such a way that with the bread Christ’s body and with the wine Christ’s blood is distributed and received in a unique union which takes place only in the Sacrament of the Lord’s Supper and hence is fittingly called a sacramental union. This is the Lutheran doctrine, and it is also the doctrine of the Christian Church for centuries before the invention by the Roman Church of the fiction called “transubstantiation,” or the denial by the Reformed Churches that the true body and blood of Christ are present in accordance with His words.

The papistical teaching that bread and wine are changed into the body and blood of Christ through the consecration of a Romish priest is refuted by the fact that after the consecration, bread and wine are still named as present, 1 Cor. 11: 26, 27, 28. The Reformed teaching, that the body and blood of Christ are present in the Lord’s Supper only in representation, or symbolically, not really, is refuted by the fact that Christ expressly describes the body, which He distributes to be eaten with the mouth in the Lord’s Supper, as “My body which is given for you” (Luke 22:19), and expressly describes His blood, which He distributes to be drunk with the mouth in the Lord’s Supper, as “My blood which is shed for many” (Matt. 26:28). Also the word “communion,” in 1 Cor. 10:16, proves the presence both of the bread and wine (against the Papists) and also of the body and blood of Christ (against the Reformed). The Lutheran doctrine proves itself to be Scriptural by the fact that it lets the words of institution stand as they read.

So completely is the doctrine of the Lord’s Supper expressed by these words, as they stand in Matt. 26:26–28; Mark 14:22–24; Luke 22:19, 20; 1 Cor. 11:23–25, that we need only transcribe them in order to state our doctrine, as follows:

“Our Lord Jesus Christ, the same night in which He was betrayed, took bread; and when He had given thanks, He brake it and gave it to His disciples, saying, Take, eat; this is My body, which is given for you. This do in remembrance of Me. After the same manner also He took the cup when He had supped, and when He had given thanks He gave it to them, saying, Drink ye all of it; this cup is the new testament in My blood, which is shed for you for the remission of sins. This do, as oft as ye drink it, in remembrance of Me.”

Luther rightly said, in maintaining this Biblical doctrine, that he had no need to prove his text, since it stands in Scripture. Only those whose doctrine is not that of the Christian Church, as given in Scripture, need to offer complicated explanations of what they think these words ought to mean, or seek supports for their error in other passages of Scripture which do not treat at all of the Lord’s Supper. A simple test, which anyone can apply to those who profess to believe the doctrine of the Christian Church concerning the Lord’s Supper, is to put the question: “What do unworthy communicants, if such should come to the altar where the Lord’s Supper is being rightly administered, receive?” The only correct answer is: “The true body and blood of Christ — but to their condemnation” (1 Cor. 11:27–29). If the answer should be: “Only bread and wine” — then you may know that the one who returns such answer does not believe the body and blood of Christ are truly present in with and under the bread and wine, even though he professes to believe that the worthy communicant in some way receives Christ’s body and blood by faith. The presence of the Lord’s body and blood in His Supper depends on His Word, not on our faith.

The benefit we derive from the Lord’s Supper, however, is received through faith. Since the purpose of the Lord’s Supper is the individual imparting or assurance of the forgiveness of sins, and this assurance can be received only by faith, therefore only the truly believing communicant obtains this benefit. The Savior, by imparting His body and blood in the Lord’s Supper, desires to call forth in every communicant the thought that through the atoning death of Christ, he has a gracious God, that is, that he has the forgiveness of his sins. Hence Luther says: “I love it with all my heart, the precious, blessed Supper of my Lord Jesus Christ, in which He gives me His body and blood to eat and to drink also orally, with the mouth of my body, accompanied by the exceedingly sweet, precious words: ‘Given for you, shed for you.’”

We are equally concerned about maintaining the truth of the real presence of the body and blood of Christ, orally received by all communicants wherever the Lord’s Supper is administered in accordance with His institution, and about the believing eating and drinking of the body and blood of Christ for the forgiveness of sins. Therefore Lutheran congregations and pastors are very careful in their stewardship of the Sacrament to observe the apostolic practice of “close communion,” excluding those who cannot or will not examine themselves, who either do not know or do not believe that they receive Christ’s true body and blood in the Sacrament and that this is given and shed for them for the remission of sins. By the grace of God we have enough love, even for our unbelieving or misbelieving fellow-men, to restrain them, to the best of our knowledge and ability, from receiving the Lord’s body and blood to their condemnation, “not discerning the Lord’s body” (1 Cor. 11:29). The Lord administered His Supper not to the public but to His disciples.

A few further details in connection with the Lord’s Supper may receive mention in closing:

1). The few verbal variations in the four records of the words of institution (no difference whatever in the substance of what the words say) may easily be accounted for by the fact that our Lord no doubt spoke the words more than once as He went from one to another of the disciples in administering each element.

2). The earthly elements designated in Scripture, in with and under which the Lord gives us His body and blood, are bread, baked of flour and water, and wine, the fermented juice of the grape. No substitution may be made for either. While the word used for “bread” in the Greek New Testament does not apply exclusively either to wheat, rye, or barley, etc., to leavened or unleavened bread, yet we know from the fact that the Lord’s Supper was instituted after the Passover meal that the bread on hand and used was unleavened, and so our Church is accustomed to use unleavened wafers. The phrase used to designate the wine in the Greek New Testament, “fruit of the vine,” admits of no other meaning, according to its linguistic usage, than fermented juice of the grape; and hence the substitution of “grape juice” in which the natural process of fermentation has been artificially arrested, is not legitimate.

3). There is no Scriptural basis for the idea that the sacramental union takes place aside from the act of eating and drinking. Christ says: “Take eat; this is My body.” “Drink ye all of it; this is My blood.” Hence the reservation or carrying about of the consecrated “host” (the meaning of the word in Latin is “victim,” and it refers to the wafers used in the Sacrament) is no Lord’s Supper but a mockery of the Lord’s Supper, and the worship of the host is idolatry. Hence we know what to think of the “Eucharistic congresses” of the Romanists.

4). The Romish perversion of God’s great gift to us in the Sacrament into a “sacrifice” which the priest offers to God to atone for the sins of the living and the dead is a blasphemous denial of Christ’s one atoning sacrifice on Calvary. The attempt of “high-church Lutherans” and other high-churchmen to intrude some sort of “sacrificial” significance into the Lord’s Supper is a Romanizing tendency. The Lord’s Supper is one of the three means of grace, all of which have the same purpose and effect, to offer, convey, and seal to us the grace which Christ has merited, and therefore should not be exalted above the other means of grace. To do so is a Romanizing tendency. It is the Word which gives effectiveness to both the Sacraments.

5). The Lord’s Supper is not effected (made effective or valid) by the character of the one who administers the Lord’s Supper; also not by the faith and piety of the recipients of the Lord’s Supper. The Lord’s Supper is effected solely by the institution of Christ, which includes the command of Christ to celebrate the Lord’s Supper till the last day (Luke 22:19: “This do in remembrance of Me”) and, connected with this command, the promise of the real presence: “This is my body. This is My blood.” We have an analogy to the continuous effectiveness of the Lord’s institution at our celebration of the Lord’s Supper in the continuous effectiveness of the divine creative word in the realm of nature, “Let the earth bring forth grass and herbs.” That a Christian congregation in our time intends to celebrate the Lord’s Supper instituted by Christ it declares through the consecration, whereby it sets the elements of bread and wine apart from ordinary use and designates them to be bearers of the body and blood of Christ in the Lord’s Supper. See 1 Cor. 10:16: “The cup of blessing which we bless.”

The great blessings bestowed upon us in the Lord’s Supper should induce Christians to desire it frequently, to prepare for it carefully, and to use it devoutly in faith.

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

What Do We Believe?

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

LOCAL CHURCHES

We believe that the Holy Scriptures speak, not only of the Holy Christian Church, which is made up of all believers in Christ; they also speak of local churches, or congregations of believers, and command Christians in every locality to gather together with other faithful Christians and form congregations where they may establish the public ministry and mutually care for and encourage their fellow believers in the true and saving faith (2 Corinthians 1:1; Galatians 1:2; 1 Thessalonians 1:1; Revelation 1-3; Acts 2:41-47; 14:23; 20:28; Titus 1:5; Jeremiah 23:3-4; Hebrews 10:23-25; Colossians 3:16; Ephesians 4:1-16; Matthew 18:15-20). Though the Bible speaks of one Church, made up of all true believers, and of local churches, there are not two kinds of churches; for even in the local churches, only the believers are truly members of Christ’s Church in that place (1 Corinthians 1:2; Romans 1:7). On the Last Day, the unbelieving and hypocrites who are outwardly connected with Christ’s Church in this world will be separated from the believing and cast into the fires of hell (Matthew 13:40-43, 47-50).

Bible Study in Preparation for Sunday

The Adult Bible Class continues its study of the Gospel of John. To prepare, read John 2:1-25. To what does the third day refer? Where was the wedding? Who was invited? What happened when the wedding party or host ran out of wine? Who came to Jesus? What did she say? What does this say of Mary’s faith in her Son? How did Jesus answer her? What does this answer mean? What did Mary tell the servants? What does this say of her faith? What did Jesus have them fill with water? Approximately how much water was this? What did Jesus tell the servants to do? What was the result? What did the governor of the feast have to say to the bridegroom? What was revealed about Jesus from this miracle? What was the result upon Jesus’ disciples? What is the result upon you? Does Jesus condemn the drinking of all alcoholic beverages? What does the Bible condemn? Cf. Matthew 11:18-19; Ephesians 5:18; 1 Timothy 5:23; Galatians 5:18ff. Where did Jesus live? Who was there with Him? What did Jesus do at the feast of the Passover? Why? What did Jesus say to those who bought and sold in the temple? Cf. Psalm 69:9. Does this have any application to churches today? Is it pleasing to God for churches to become places of business? What about fundraisers and church sales? How did God direct His people to support the work of the temple? Of the church? Why did the Jews ask a sign of Jesus? What sign did He give them? How did the Jews understand Jesus? What did Jesus really mean? Who remembered His words and later understood their fulfillment? What is meant by the last three verses of this chapter?

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

The Sunday Sermon will be based on Zephaniah 3:14-20: In preparation, consider the following questions: When did Zephaniah prophesy? What did he, in the opening part of his prophecy, say would happen to Judah and Jerusalem and the nations around them? Why? What does Zephaniah say, in the latter part of his prophecy, will happen to God’s people? What will be taken away? Who will dwell among them and rejoice over them? How does this apply to God’s people even yet today?

Remember to Pray

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

Upcoming Events

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

Advent Services, preceded by a soup and sandwich supper, continue tonight and 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 focus on the account of Luke, chapter one.

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

Monthly Wednesday night Bible studies will begin in the new year. 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.

“Turn us again, O God, and cause thy face to shine; and we shall be saved.” Psalm 80:3

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

Do You Trust the Son? – John 3:22-36

Dec 052009
 

“After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized. And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized. For John was not yet cast into prison. Then there arose a question between some of John’s disciples and the Jews about purifying. And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou bearest witness, behold, the same baptizeth, and all men come to him. John answered and said, A man can receive nothing, except it be given him from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled. He must increase, but I must decrease. He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. He that hath received his testimony hath set to his seal that God is true. For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.” John 3:22-36

Both the disciples of Jesus and John the Baptist were baptizing people with a “baptism of repentance for the remission of sins” (Mark 1:4) in the region of the Jordan. John, until his arrest and execution by Herod, continued calling upon all to repent and believe in God’s promised Messiah and Savior. Though we do not know the details of the question which arose between the Jews and some of John’s disciples, it likely was related to the fact that Jesus and His disciples were also baptizing, and all the people were coming to Jesus rather than to John the Baptist.

While most men would be grieved to see their own work and ministry waning and people going to another, John rejoiced because the people were going to see and hear Jesus. He reminded his disciples that he had told them he was not the Christ (the promised Messiah and Savior). In fact, John had pointed his disciples to Jesus, saying, “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29). John told his disciples, “He must increase, but I must decrease” (v. 30).

Jesus is the Son of God come down from heaven. John was only a man sent by God to testify of God’s Son. Jesus testified to those things He had seen and heard in heaven. John could only testify to the words revealed to him on earth by the Holy Spirit. Jesus came and testified to the truth about sinful man and to the way of salvation God was providing in His Son. Yet people did not accept Jesus’ testimony.

Even today, Jesus’ Word sounds forth, testifying to the truth that all men are sinful in thoughts, desires, words and deeds — that the very thoughts and intents of man’s heart are evil from his youth (cf. Genesis 6:5; 8:21). Jesus testifies that only in Him — for the sake of His holy life in our stead and for the sake of His innocent sufferings and death on the cross for the sins of the world — is there forgiveness of sins and life everlasting!

But people do not believe His testimony, even though He is God the Son come down to earth in human flesh, even though He died for them and rose again. But those who, by the gracious working of the Holy Spirit, believe His testimony are assured that God is true. They are assured that indeed their sins are forgiven of God and that they do have the eternal joys of heaven awaiting them.

John the Baptist told his disciples that the Father loves the Son and has committed all things into His hands. “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him” (v. 36).

These words of John remain true even today! Do you have life in the Son?

Dearest Jesus, I am a sinner through and through. Wash away my sins in Your shed blood and create in me a right spirit. Amen.

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

Are You Ready for Christmas?

Dec 052009
 

“But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mothers womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.” Luke 1:13-17

“Are you ready for Christmas?” is a question we often hear people ask at this time of year. And, what is meant by this question? Usually it has to do with being done with the Christmas shopping, having the decorations up and having many goodies baked and prepared for family celebrations.

But a far more important question to consider is this: “Are you ready for Jesus’ coming?” Having His people be ready for Christ’s coming is indeed very important to the LORD, Jehovah God; for He mercifully delays the Day of Christ’s return and judgment, not wanting any of us to perish, but desiring that all of us repent of our sins and unbelief and receive forgiveness and life eternal through the sacrifice of the Son, Jesus Christ (cf. 2 Peter 3:9). But, we know that the Day of the Lord is coming!

This is why God sent John the Baptist into this world. e was to prepare God’s people for the coming of their Messiah and Savior, Jesus Christ. John, whose name itself means that the LORD is gracious, would be the prophet of God promised in Malachi 3:1 and 4:5-6. He would be filled with the Holy Spirit from his mother’s womb and would drink neither wine or strong drink (Num. 6:1ff.). He would “go before Him [the Messiah] in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.”

Like Elijah of old, John would boldly rebuke unbelief and sin and call upon God’s people to repent and trust in the coming Messiah and Savior (cf. 2 Kings 1:8; Matthew 3:1ff.; John 1:29ff.). Whether young or old, John called all to repent and believe in Christ Jesus, baptizing them for the forgiveness of their sins. To be ready for the coming of the Christ, the fathers had to humble themselves and trust in the LORD God with child-like faith (cf. Matthew 18:1-4). And those who had been disobedient to the LORD needed to be converted to the wisdom of the just (those who humbly acknowledged and confessed their sins and received forgiveness in Christ Jesus (cf. 1 John 1:8ff.). In this way, John prepared the way for the coming of Christ.

But are we ready for Jesus’ coming? How can we prepare? By heeding the message of John the Baptist: By humbling ourselves before the LORD God, our Maker, and acknowledging and confessing our sin before Him; By trusting in the blood of Jesus, which was shed for us upon the cross, and receiving the forgiveness and life which Christ won for us and offers and gives to us through our Baptism; And by amending our sinful ways and seeking to live for Christ Jesus, who has redeemed us and who will soon return in glory to take all who trust in Him to the eternal joys of heaven (cf. 1 John 3:1-3)!

Dear LORD God, our Maker and Redeemer, prepare us for Christ’s coming by working in us true repentance, true sorrow over our sins and true faith in the shed blood of the Lord Jesus Christ! Grant this to us for the sake of Jesus, our Savior. Amen.

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

Words of Encouragement for December 2

Dec 022009
 

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]
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