Jesus Came Only for Sinners

“This man receives sinners and eats with them” (Luke 15:2). The Pharisees’ statement of judgment against Jesus is in fact a proclamation of Gospel truth. For our God is one who delights in mercy, who casts all our sins into the depths of the sea through the cross (Micah 7:18–20). “Christ Jesus came into the world to save sinners” (1 Tim. 1:15). Those who refuse to be counted as sinners also refuse Jesus who came only for sinners. Those like the older son (Luke 15:11–32), who think they are righteous of themselves, will not join in the heavenly celebration over the sinner who repents and so remain outside of the Father’s house. Let us therefore be on guard against self–righteously trusting in our own merits. “Humble yourselves, therefore, under the mighty hand of God so that at the proper time He may exalt you” (1 Peter 5:6). Rejoice that Jesus receives sinners like us and that He still sits at table with us in the Holy Supper, bestowing His forgiveness and life. Source.

Collect

Introit

Antiphon: Turn Yourself to me, and have mer- | cy on me,* for I am desolate and af- | flicted. Look on my affliction | and my pain,* and forgive | all my sins. (Psalm 25:16, 18)

Psalm: To You, O LORD, I lift | up my soul.* O my God, I trust in You; Let me not | be ashamed. You are the God of my sal- | vation;* on You I wait | all the day. My eyes are ever | toward the LORD,* for He shall pluck my feet out | of the net. Keep my soul, and de- | liver me;* let me not be ashamed, for I put my | trust in You. (Psalm 25:1-2, 5, 15, 20)

The Scripture Readings:

Micah 7:18–20
1 Timothy 1:12–17 or 1 Peter 5:6–11
Luke 15:1–10 or Luke 15:11–32

Excerpt from a Sermon by Martin Luther on Trinity 3

Christ was filled with all righteousness, and might justly have condemned us all as sinners. But he did not do so. What did he do, then? He gave himself to be our Servant. His righteousness has served for our sins, his fullness for our feebleness, his life for our death. This we find illustrated, for our example, in the Gospel before us, where he bears himself with such friendliness toward sinners that the Pharisees murmur.Source: The Sermons of Martin Luther, Volume IV:58-66 of The Sermons of Martin Luther, published by Baker Book House (Grand Rapids, MI).

Extant Bach Cantatas for the 3rd Sunday After Trinity

BWV 21 and BWV 135

Text and Performance of BWV 21 (Performance follows after the text)

Great news from Pastor Weedon. Finally, there is a crucifix in the chapel at The Lutheran Church—Missouri Synod’s International Center. Read about it here.

Here is a helpful Q/A to help Lutheran recover their heritage. A crucifix is NOT a “Roman Catholic thing.”

This is a Q/A that used to be on The LCMS’ Frequently Asked Question page. For some reason it was removed. Pastor Weedon, can you do anything about that??

Question:

Is the use of crucifixes a Roman Catholic practice? Doesn’t the empty cross provide a better symbol for Lutherans? How does the LCMS feel about using a crucifix in church? [Note: A crucifix is a cross with a statue of the crucified Christ on it].

Answer:

A common misunderstanding among some some Lutherans is the opinion that a crucifix, or the use of a crucifix, is a “Roman Catholic” practice. The history of Lutheranism demonstrates that the crucifix was a regular and routine feature of Lutheran worship and devotional life during Luther’s lifetime and during the period of Lutheran Orthdoxy. It was also the case among the founding fathers of the Lutheran Church—Missouri Synod. If you were to visit most of the original congregations of the LCMS here in the United States you would find lovely crucifixes adorning their altars, and in addition, beautiful statues on the altar of Christ and the four evangelists, or other such scenes. There is nothing uniquely Roman Catholic about this.  Many Lutherans and Lutheran congregations use crucifixes. Crucifixes are used in the chapels of both of our seminaries.

Lutheranism has always considered the crucifix to be a powerful reminder of the sacrifice our Lord Jesus made for us and our salvation, on the cross. A crucifix vividly brings to mind the Apostle Paul’s divinely inspired words, “We preach Christ and Him crucified”  (1 Cor. 1:23).

Interestingly enough, while there is certainly nothing “wrong” with an “empty” cross, the practice of using an “empty cross” on a Lutheran congregation’s altar comes more from non-Lutheran sources. At the time of the Reformation there was conflict between Lutherans and Reformed Christians over the proper place of pictures, images, statues and the like in the church. Lutherans stood with historic Christendom in realizing that such art in the church was not wrong, and was a great aid for helping to focus devotional thoughts on the truths of the Word of God, no greater truth can be found that the death of Jesus Christ our Lord for the world’s salvation.

The “empty cross” is not a symbol of Christ’s resurrection, as some say, for the fact is that the cross would have been empty regardless of whether or not Christ had risen from the grave. The point to be kept clear here is that both an “empty cross” and a crucifix, symbolize the same thing: the death of Christ our Lord for the salvation of the world. Many feel that the crucifix symbolizes this truth more clearly and strikingly. That has been the traditional opinion of historic Lutheranism, until the last fifty years ago, due to the influence we will now mention.

Some Lutherans began to move away from crucifixes during the age of Lutheran Pietism, which rejected much of Lutheran doctrine and consequently many Lutheran worship practices. At the time, Lutheran Pietists, contrary to the clear postion of Luther and the earlier Lutherns, held that symbols such as the crucifix were wrong. This was never the view of historic Lutheranism.  Here in America, Lutherans have always felt a certain pressure to “fit in” with the Reformed Christianity that predominates much of the Protestant church here. Thus, for some Lutherans this meant doing away with things such as crucifixes, and vestments, and other traditional forms of Lutheran worship and piety. It is sad when some Lutherans are made to feel embarrassed about their Lutheranism by members of churches that teach the Word of God in error and who do not share Lutheanism’s clear confession and practice of the full truth of the Word of God.

Lutheranism has always recognized that the use of any symbol (even the empty cross) can become an idolatrous practice, if in any way people are led to believe there is “power in the cross” or that a picture or representation of a cross has some sort of ability, in itself, to bring us into relationship with Christ and His Gospel. Any of God’s good gifts can be turned against Him in this life and become an end in themselves.

Lutherans have never believed that banning or limiting proper artwork in the church is the way to prevent its improper use. Rather, we believe that proper teaching and right use is the best way, and the way that is in keeping with the gift of freedom we have in Christ to use all things to the glory and honor of God. Thus, many Lutherans use and enjoy the crucifix as a meaningful reminder of our Lord’s suffering and death. It might interest you to know that our Synod’s president has a beautiful crucifix adorning the wall of his office, constantly reminding him and visitors to his office of the great love of God that is ours in Christ Jesus our Lord.

In short, and this is the most important point of all: there is nothing contrary to God’s Holy Word, or our Lutheran Confessions, about the proper use of the crucifix, just as there is nothing wrong with the proper use of an empty cross, or any other church symbol by which we are reminded of the great things God has done for us. We need to guard against quickly dismissing out of hand practices that we believe are “too Roman Catholic” before we more adequately explore their use and history in our own church.

In Christian freedom, we use either the crucifix or an empty cross and should not judge or condemn one another for using either nor not using either symbol of our Lord’s sacrifice for our sins.

Dear Brothers and Sisters in Christ,

Greetings in the name of Jesus Christ, the Resurrection and the Life.

In response to the incursion of the U.S. Department of Health and Human Services (HHS) into the realm of religious freedom with its controversial contraceptive mandate issued earlier this year, we are compelled to offer “Free Exercise of Religion: Putting Beliefs into Practice,” an open letter to our members and, indeed, all Americans.

Twenty-four leaders of religious organizations across the country have joined with us in signing the letter. Together, these signatories represent more than 10 million American men, women and children. They represent religious organizations that stand with us in opposition to the contraceptive mandate on the grounds that it is an infringement of our God-given right to act according to the tenets of our faith.

We are preparing to issue this letter even as we await a ruling by the U.S. Supreme Court on the constitutionality of the Patient Protection and Affordable Care Act (PPACA), a historic piece of legislation meant to extend health coverage to millions of uninsured Americans. The HHS contraceptive mandate represents one of the reforms included in the law. The ramifications of the anticipated ruling are, of course, as yet unknown.

That said, our action in authoring this letter is not a statement on the global design of PPACA. As Christians living out our calling to serve our brothers and sisters with the mercy and love of Jesus Christ, we support and engage in wide-ranging efforts to restore health and well-being to the sick and suffering.

Thus, this letter specifically is in response to one effect of the contraceptive mandate—one that would require religious organizations, with only narrowly defined exceptions, to include coverage for contraceptives, including those that could cause the death of unborn babies, in their employee health plans. This is in direct opposition to a core teaching of The Lutheran Church—Missouri Synod—that only God gives and takes life.

I encourage you to read the letter and to share it widely.

In Christ,

The Rev. Dr. Matthew C. Harrison, President
The Lutheran Church—Missouri Synod

- – – – – – – – – -

FREE EXERCISE OF RELIGION:
Putting Beliefs into Practice

An Open Letter from Religious Leaders in the United States to All Americans

Dear Friends,

Religious institutions are established because of religious beliefs and convictions. Such institutions include not only churches, synagogues, mosques, and other places of worship, but also schools and colleges, shelters and community kitchens, adoption agencies and hospitals, organizations that provide care and services during natural disasters, and countless other organizations that exist to put specific religious beliefs into practice. Many such organizations have provided services and care to both members and non-members of their religious communities since before the Revolutionary War, saving and improving the lives of countless American citizens.

As religious leaders from a variety of perspectives and communities, we are compelled to make known our protest against the incursion of the United States Department of Health and Human Services (HHS) into the realm of religious liberty. HHS has mandated that religious institutions, with only a narrow religious exception, must provide access to certain contraceptive benefits, even if the covered medications or procedures are contradictory to their beliefs. We who oppose the application of this mandate to religious institutions include not only the leaders of religious groups morally opposed to contraception, but also leaders of other religious groups that do not share that particular moral conviction.

That we share an opposition to the mandate to religious institutions while disagreeing about specific moral teachings is a crucial fact. Religious freedom is the principle on which we stand. Because of differing understandings of moral and religious authority, people of good will can and often do come to different conclusions about moral questions. Yet, even we who hold differing convictions on specific moral issues are united in the conviction that no religious institution should be penalized for refusing to go against its beliefs. The issue is the First Amendment, not specific moral teachings or specific products or services.

The HHS mandate implicitly acknowledged that an incursion into religion is involved in the mandate. However, the narrowness of the proposed exemption is revealing for it applies only to religious organizations that serve or support their own members. In so doing, the government is establishing favored and disfavored religious organizations: a privatized religious organization that serves only itself is exempted from regulation, while one that believes it should also serve the public beyond its membership is denied a religious exemption. The so-called accommodation and the subsequent Advance Notice of Proposed Rulemaking (ANPRM) do little or nothing to alleviate the problem.

No government should tell religious organizations either what to believe or how to put their beliefs into practice. We indeed hold this to be an unalienable, constitutional right. If freedom of religion is a constitutional value to be protected, then institutions developed by religious groups to implement their core beliefs in education, in care for the sick or suffering, and in other tasks must also be protected. Only by doing so can the free exercise of religion have any meaning. The HHS mandate prevents this free exercise. For the well-being of our country, we oppose the application of the contraceptive mandate to religious institutions and plead for its retraction.

Sincerely yours,

Leith Anderson
President
National Association of Evangelicals

Gary M. Benedict
President
The Christian and Missionary Alliance

Bishop John F. Bradosky
North American Lutheran Church

The Most Rev. Robert J. Carlson
Archbishop of St. Louis

Cardinal Timothy M. Dolan
Archbishop of New York
President
United States Conference of Catholic Bishops

Mother Agnes Mary Donovan, S.V.
Superior General of the Sisters of Life

Sister Barbara Anne Gooding, R.S.M.
Director, Department of Religion
Saint Francis Health System

Sister Margaret Regina Halloran, l.s.p.
Provincial Superior, Brooklyn Province
Little Sisters of the Poor

The Rev. Dr. Matthew C. Harrison
President
The Lutheran Church—Missouri Synod

U.S. Bishop Harry R. Jackson Jr.
Senior Pastor, Hope Christian Church
Bishop, Fellowship of International Churches

The Very Rev. Dr. John A. Jillions
Chancellor
Orthodox Church in America

The Most Blessed Jonah
Archbishop of Washington
Metropolitan of All American and Canada
Orthodox Church in America

Imam Faizul R. Khan
Founder and Leader
Islamic Society of Washington Area

The Very Rev. Leonid Kishkovsky
Director of External Affairs and Interchurch Relations
Orthodox Church in America

The Most Rev. William E. Lori
Archbishop of Baltimore
Chairman
USCCB Ad Hoc Committee for Religious Liberty

Sister Maria Christine Lynch, l.s.p.
Provincial Superior, Chicago Province
Little Sisters of the Poor

Sister Loraine Marie Maguire, l.s.p.
Provincial Superior, Baltimore
Province Little Sisters of the Poor

The Rev. John A. Moldstad
President
Evangelical Lutheran Synod

Deaconess Cheryl D. Naumann
President Concordia Deaconess Conference
The Lutheran Church—Missouri Synod

The Rev. Samuel Rodriguez
President
NHCLC
Hispanic Evangelical Association

Sister Joseph Marie Ruessmann, R.S.M., J.D., J.C.D., M.B.A.
Generalate Secretary
Religious Sisters of Mercy of Alma, Michigan

The Rev. Mark Schroeder
President
Wisconsin Evangelical Lutheran Synod

L. Roy Taylor
Stated Clerk of the General Assembly of the Presbyterian Church in America

Sister Constance Carolyn Veit, l.s.p.
Communications Director
Little Sisters of the Poor

Dr. George O. Wood
General Superintendent
The General Council of the Assemblies of God

Great remarks by Dr. Thomas Oden:

Lowercase orthodox believers are not seeking a debating society that would aspire to be a religious version of the United Nations. They do not see organic union as the final objective, especially if that objective is reduce to rhetorical evasion and organizational tinkering. What they want to see is the living confession of Jesus Christ transforming human, personal, and social experience. Wherever they see that, they know instantly from the heart their deep affinity with it. Wherever they don’t hear that, they know inwardly how alien and distant are these temptations.

The seductions of dialogue typically draw believers toward subjective feelings, mutual congratulation, and institutional horse-trading. They thrive on negotiation or arbitration models of interaction. They thereby draw us far away from the truth that is declared in Jesus Christ in whom all believers are called to participate by faith. So it should not be surprising that classic Christian believers tend to regard undisciplined dialogue as a temptation…

Confessing Christians have a long history of experience with the frustration and futility of such undisciplined dialogue not ordered under the written Word. It less often leads to the question of truth than to the question of how we “feel,” and how we can accommodate or negotiate our competing interests. That is different from the question of truth announced in the gospel, which alone engenders the unity of believers.

If the central question of Christian unity for classic Christian believers is the truth of the gospel, then the apostolic testimony made known in Jesus Christ is the first step toward unity. All other dialogue, however altruistic it may appear, is truly a diversion, a pretension of searching for truth, a ruse that substitutes narcissistic talk for integrity. What seems an innocent and generous invitation to dialogue actually amounts to a disposed predetermination to replace the truth question with what we “feel” about our own experience. In this way dialogue becomes an instrument of manipulation already shaped by the wrong premises. Global orthodox believers seek unity in the truth, no unity apart from truth, not unity as a substitute for the truth, but unity in the truth of the revealed Word. (Turning Around the Mainline, 66-67).

HT: Justin Taylor.

And now for something completely different…a screen capture from a video of me shooting the Benelli M4 Semi-Automatic 12 gauge shotgun, using Remington 3″ Magnum 00Buckshot. Click on the image for the full size version. And here’s the video.

The Best Book for Pastoral Care

Yes, of course…the Bible comes first, and if you are a Lutheran, the Book of Concord comes second. But…aside from those books. Without a moment’s doubt, hesitancy or fear of contradiction, I am simply going to say this: The Pastoral Care Companion is, by far, the finest, most useful, practical, meaningful and powerful book for pastoral ministry available. Don’t believe me? You haven’t used The Pastoral Care Companion.

Let me make this point also very clear. This is a tool that will be useful to any Christian pastor who wants to ground his ministry on the Word of God and the Gospel of Jesus Christ. If those two things are not your priorities for pastoral care, this book is not for you. [If they are not your priority for pastoral ministry, then perhaps you should consider a different occupation!].

Still don’t believe me? Take a look for yourself.

The book is available in print form, and in Amazon Kindle format and in ePub format, as an awesome smartphone App for iPhone/iPad and for Android. Please, do yourself a huge favor, and what is more, please do those to whom you are called to minister a real favor and bless them with the use of this book as your “everyday carry” companion. The Pastoral Care Companion…don’t leave home without it.

Here a PDF file you can look at to get a taste of what’s in store for you in the Pastoral Care Companion.

This expansive resource provides the pastor with a wealth of materials in his work of caring for souls in times of sickness and distress.

Includes resources for more than 60 topics, divided under eight categories:
• at the time of birth
• ministering to the sick
• at the time of death
• times of spiritual distress
• home and family
• vocation
• times of celebration
• miscellaneous situations.

For each topic, resources include: brief theological commentary to guide the pastor, psalm verses, Bible readings, additional psalm and reading suggestions, prayers, hymn stanzas, and other hymn suggestions.

PastoralCare App for iOS and Android

I thought I’d give you an update on some new items available as e-books and discuss CPH’s position on e-books. As we all know, E-Book use and sales are rising rapidly, every year. From one year to the next, more people are buying and using e-book readers. At the present time, it is our position that the Amazon Kindle family of readers and applications across a wide range of devices remains the best option for the majority of our customers. And that is why we continue to focus on the Kindle platform. We are however continuing to make our e-books available as e-Pub files for folks who prefer to use that format. We are also exploring moving into the Nook format as well. More on that later.

What’s new in E-books from Concordia Publishing House?

Well, first of all, by way of reminder, we have a new arrangement with LOGOS software, which is the world’s largest, and in my opinion, the best dedicated proprietary software platform for using a huge range of books and resources, all indexed and cross-linked to one another via the Libronix search technology. Simply put, we no longer sell any LOGOS formatted resource directly on a CD-ROM, but now all our resources are available, via instant purchase and download, from LOGOS.COM. Here is our Concordia page on their site. The most recent volume to go live in this new arrangement is Concordia: The Lutheran Confessions. In the next several months you will be seeing more resources go live on the LOGOS site, including the more recent volumes of Luther, Gerhard and the Concordia Commentary series. So, please bookmark our LOGOS page and stay tuned.

By way of new e-books available on Amazon, there are several I’d like to draw to your attention:

Bearing the Cross: Devotions on Albrecht Duerer’s Small Passion

Faith and Act: The Survival of Medieval Ceremonies in the Lutheran Reformation

Little Visits with Jesus

The Problem of Suffering: A Father’s Hope

Law and Gospel: How to Read and Apply the Bible by C.F.W. Walther

And these are just some of the over 280 titles we have in Kindle format. You can see the complete list by clicking on this link.

The Gospel Call Goes Out to All

Wisdom has issued an invitation to the divine feast: “Come, eat of my bread and drink of the wine I have mixed. Leave your simple ways, and live, and walk in the way of insight” (Prov. 9:5–6). This is the call of the Spirit of Christ to believe the Gospel and to receive His saving gifts in the Holy Supper. Many make excuses and reject this invitation, even as the Jews did in the days of Jesus, yet the Master’s house will be filled. The Gospel call therefore goes out to the lowly and despised, into the highways, even to all the Gentiles (Luke 14:15–24). For “you who once were far off have been brought near by the blood of Christ” (Eph. 2:13–22). In Christ, believing Jews and Gentiles are no longer strangers but fellow members of the household of God. The enmity of class and race is put to death through the cross. Having been reconciled in the one Body of Christ, we are enabled to love one another (1 John 3:13–18) as we await the marriage feast of the Lamb in His kingdom which will have no end. Source.

Collect

O Lord, since You never fail to help and govern those whom You nurture in Your steadfast fear and love, work in us a perpetual fear and love of Your holy name; through Jesus Christ, our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.

Introit

Antiphon: The LORD was | my support.* In the day of my ca- | lamity He brought me out into a | broad place;* He delivered me because He delight- | ed in me. (Psalm 18:18-19) Psalm: I will love You, O | LORD, my strength.* The LORD is my rock and my | fortress. For You will save the humble | people,* but will bring down | haughty looks. As for God, His way is | perfect;* the word of the LORD is | proven; I will give thanks to You, O LORD, among the | Gentiles,* and sing praises | to Your name. (Psalm 18:1-2, 27, 30, 49)

Old Testament: Prov. 9:1-10 The Way of Wisdom

1(A) Wisdom has built her house; she has hewn her(B) seven(C) pillars. 2She has(D) slaughtered her beasts; she has(E) mixed her wine; she has also(F) set her table. 3She has(G) sent out her young women to(H) call from(I) the highest places in the town, 4(J) “Whoever is simple, let him turn in here!” (K) To him who lacks sense she says, 5″Come,(L) eat of my bread and(M) drink of(N) the wine I have mixed. 6Leave(O) your simple ways,[a] and(P) live, (Q) and walk in the way of insight.” 7Whoever corrects a scoffer gets himself abuse, and he who reproves a wicked man incurs injury. 8(R) Do not reprove a scoffer, or he will hate you; (S) reprove a wise man, and he will love you. 9Give instruction[b] to a wise man, and he will be(T) still wiser; teach a righteous man, and he will(U) increase in learning. 10(V) The fear of the LORD is the beginning of wisdom, and(W) the knowledge of the Holy One is insight.

Footnotes:Proverbs 9:6 Or Leave the company of the simple Proverbs 9:9 Hebrew lacks instruction Cross references:Proverbs 9:1 : Matt 16:18; 1 Pet 2:5; Eph 2:20-22 Proverbs 9:1 : Rev 1:4 Proverbs 9:1 : 1 Tim 3:15 Proverbs 9:2 : Matt 22:4 Proverbs 9:2 : Proverbs 23:30; Song 8:2 Proverbs 9:2 : Psalm 23:5; Luke 14:17 Proverbs 9:3 : Psalm 68:11; Matt 22:3; 23:34 Proverbs 9:3 : Proverbs 8:1, 2 Proverbs 9:3 : Proverbs 9:14; Proverbs 8:2; Matt 10:27 Proverbs 9:4 : Proverbs 9:16; Matt 11:25; 1 Cor 1:26 Proverbs 9:4 : Proverbs 6:32 Proverbs 9:5 : Song 5:1; Isa 55:1; John 6:27 Proverbs 9:5 : John 7:37 Proverbs 9:5 : Proverbs 9:2 Proverbs 9:6 : Proverbs 1:4 Proverbs 9:6 : Proverbs 9:11 Proverbs 9:6 : Proverbs 23:19 Proverbs 9:8 : Matt 7:6 Proverbs 9:8 : Psalm 141:5 Proverbs 9:9 : Matt 13:12 Proverbs 9:9 : Proverbs 1:5 Proverbs 9:10 : Proverbs 1:7 Proverbs 9:10 : Proverbs 30:3

Gradual

In my distress I cried / to the LORD,* and He / heard me. Deliver my soul, O LORD, from / lying lips* and from a de- / ceitful tongue. (Psalm 120:1–2)

Epistle: 1 John 3:13-18

13Do not be surprised, brothers,[a](A) that the world hates you. 14We know that(B) we have passed out of death into life, because we love the brothers. Whoever does not love abides in death. 15(C) Everyone who hates his brother is a murderer, and you know that(D) no murderer has eternal life abiding in him.  16By this we know love, that(E) he laid down his life for us, and(F) we ought to lay down our lives for the brothers. 17But(G) if anyone has the world’s goods and sees his brother in need, yet(H) closes his heart against him,(I) how does God’s love abide in him? 18Little children, let us not(J) love in word or talk but in deed and(K) in truth.

Footnotes:1 John 3:13 Or brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God’s family, the church; also verses 14, 16 Cross references:1 John 3:13 : John 15:18; 17:14 1 John 3:14 : John 5:24 1 John 3:15 : Matt 5:21, 22 1 John 3:15 : Gal 5:21; Rev 21:8 1 John 3:16 : John 15:13 1 John 3:16 : Phil 2:17 1 John 3:17 : James 2:15, 16 1 John 3:17 : Deut 15:7 1 John 3:17 : 1 John 4:20 1 John 3:18 : Ezek 33:31; Eph 4:15 1 John 3:18 : 2 John 1; 3 John 1

Verse

Alleluia.* Alleluia. I will praise the LORD according to His / righteousness,* and will sing praise to the name of the LORD Most High. Alle- / luia. (Psalm 7:17)

Gospel: Luke 14:16-24

16But he said to him, (A) “A man once(B) gave a great banquet and invited many. 17And at the time for the banquet he(C) sent his servant[a] to say to those who had been invited, ‘Come, for everything is now ready.’ 18But they all alike began to make excuses. The first said to him, ‘I have bought a field, and I must go out and see it. Please have me excused.’ 19And another said, ‘I have bought five yoke of oxen, and I go to examine them. Please have me excused.’ 20And another said,(D) ‘I have married a wife, and therefore I cannot come.’ 21So the servant came and reported these things to his master. Then the master of the house became angry and said to his servant, ‘Go out quickly to the streets and lanes of the city, and bring in(E) the poor and crippled and blind and lame.’ 22And the servant said, ‘Sir, what you commanded has been done, and still there is room.’ 23And the master said to the servant, ‘Go out to the highways and hedges and compel people to come in, that my house may be filled. 24For I tell you,[b](F) none of those men who were invited shall taste my banquet.’”

Footnotes:Luke 14:17 Greek bondservant; also verses 21, 22, 23 Luke 14:24 The Greek word for you here is plural Cross references:Luke 14:16 : For Luke 14:16-24, Matt 22:2-14 Luke 14:16 : Isa 25:6 Luke 14:17 : Esth 6:14; Prov 9:3, 5 Luke 14:20 : Deut 24:5 Luke 14:21 : Luke 14:13 Luke 14:24 : Matt 21:43; Acts 13:46

Offertory

Return, O LORD, deliver me! Oh, save me for Your mercies’ sake! (Psalm 6)

Excerpt from a Sermon by Martin Luther on Trinity 2

These words are the conclusion and summary of this Gospel lesson, that those, who are the most certain and wish to taste of this supper, shall not taste of it. The reason you have heard. Therefore in brief, the guests, who are here invited and came not, are those who imagine they could obtain the supper through their own works, they greatly exert themselves and are sure of their cause, they wish to taste of the supper. But the Lord concludes with powerful words and says: “That none of those men that were bidden shall taste of my supper.” Why then, dear Lord? They have done nothing bad and neither have they been occupied with false teachings. Why, the reason is that they have denied the faith, and did not publicly confess it before everybody, and did not esteem this rich and expensive supper above all creatures, For since it is costly and precious, it therefore also requires something from the people who esteem it so, and it puts them under some, obligation, be it what it may. See, that is the sense of this Gospel text briefly considered. Whoever desires to develop it further may do so. Source: The Sermons of Martin Luther, Volume IV:33-38, published by Baker Book House (Grand Rapids, MI).

Extant Bach Cantatas for Trinity 2

BWV 76 and BWV 2

Text and Performance of BWV 76 (Performance follows after the text)

We’re getting pretty excited to introduce our latest addition to the Lutheranism 101 family: The Lord’s Supper. We expect it to arrive at CPH by the early July.

For details about the book, and to pre-order, click here! We will be adding helpful resources when the book is available.

The author, Rev. Kenneth Wieting, has served parishes in Wisconsin for nearly 30 years. God has blessed him and his wife, Barbara, with five children.

Rev. Wieting has given numerous presentations on the Lord’s Supper. His interest in the topic grew from question a layman asked several years ago. The scriptural, confessional, and historical materials studied since then gave Rev. Wieting a fuller understanding of the treasures of the Lord’s Supper. It is this understanding that he seeks to convey in his writings and through presentations.

Elisha, son of Shaphat of the tribe of Issachar, was the prophet of God to the northern kingdom of Israel ca. 849-786 B.C. Upon seeing his mentor Elijah taken up into heaven, Elisha assumed the prophetic office and took up the mantle of his predecessor. Like Elijah, Elisha played an active role in political affairs. He also performed many miracles, such as curing the Syrian army commander Naaman of his leprosy (2 Kings 5:1-27) and restoring life to the son of a Shunammite woman (2 Kings 4:8-37). A vocal opponent of Baal worship, Elisha lived up to his name, which means “my God is salvation.” Source.

We pray:
Lord God, heavenly Father, through the prophet Elisha, You continued the prophetic pattern of teaching Your people the true faith and demonstrating through miracles Your presence in creation to heal it of its brokenness. Grant thatYour Church may see in Your Son, our Lord Jesus Christ, the final end-time prophet whose teaching and miracles continue in Your Church through the healing medicine of the Gospel and the Sacraments, through Jesus Christ, our Lord. Amen.

Need help finding a Bible study for a given Scripture text, or age group, or knowledge level, or style? Here’s a great tool from Concordia Publishing House that I think you’ll find it really helpful. Click on the picture below and have fun looking around, below the picture, you’ll see a screen shot of the basic menu.

Prayer:

Lord God, heavenly Father, at the first ecumenical Council of Nicaea, Your Church boldly confessed that it believed in one Lord Jesus Christ as being of one substance with the Father. Grant us courage to confess this saving faith with Your Church through all the ages; through Jesus Christ, our Lord. Amen.

The Christian Church’s First Ecumenical Council was convened in Nicaea (modern Isnuk, Turkey) in the early summer of AD 325 by the Roman Emperor Constantine. The emperor presided at the opening of the council. The major intended topic was the ongoing Arian controversy.

The council ruled against the Arians, who taught that Jesus was not the eternal Son of God but was created by the Father and was called Son of God because of his righteousness. The chief opponents of the Arians were Alexander, bishop of Alexandria, and his deacon, Athanasius. The council confessed the eternal divinity of Jesus and adopted the earliest version of the Nicene Creed, which in its entirety was adopted at the Council of Constantinople in 381.

Their version of what we now call the Nicene Creed was almost identical to what is now used in the Church until the third section, where the original ends, “We believe in the Holy Spirit.” It fell to the Second Ecumenical Council (First Council of Constantinople) to add what is now used. Therefore, the confession used in the churches may properly be called the Niceno-Constantinopolitan Creed. The so-called filioque (where “and the Son” was inserted after the words about the Spirit proceeding from the Father) was only later added by the Roman Catholic Church and never accepted in the East.

The Council also saw the first major collaboration between Church and state since Christianity began and signaled a rise in imperial influence in affairs of the Church. Constantine called it, presided over the initial session, and, in many respects, set its agenda. While his personal religious beliefs may have been part of his reason, most scholars agree that his main fear was that a divided Christianity would result in a divided Empire. The historical irony is that the Roman Empire fractured before any major schisms in Christendom.

Nicene Creed

I believe in one God, the Father Almighty, Maker of heaven and earth and of all things visible and invisible.

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of His Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father, by whom all things were made; who for us men and for our salvation came down from heaven and was incarnate by the Holy Spirit of the virgin Mary and was made man; and was crucified also for us under Pontius Pilate. He suffered, and was buried. And the third day He rose again according to the Scriptures and ascended into heaven and sits at the right hand of the Father. And He will come again with glory to judge both the living and the dead, whose kingdom will have no end.

And I believe in the Holy Spirit, the Lord and Giver of Life, who proceeds from the Father and the Son, who with the Father and the Son together is worshiped and glorified, who spoke by the prophets. And I believe in one holy Christian [catholic] and apostolic Church, I acknowledge one Baptism for the remission of sins, and I look for the resurrection of the dead and the life ✠ of the world to come. Amen.

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This collection of Bible stories presents the history of God’s grace-full interaction with His people. Told through the words of Holy Scripture, children ages 8 to 12 will review God’s many Old Testament promises to send a Savior and see how these promises have been fulfilled in Jesus Christ. Each story includes discussion questions, a memory verse, and a full-color illustration. Extra features include maps, a time line, and a glossary with explanatory notes on key words and phrases. 120 Bible Stories is perfect for use in the homes and classrooms to increase your child’s familiarity with God’s Word.

View a sample here.

Almighty God, Your faithful servant Barnabas sought not his own renown but gave generously of his life and substance for the encouragement of the apostles and their ministry. Grant that we may follow his example in lives given to charity and the proclamation of the Gospel; through Christ our Lord, Amen.

Barnabas (originally Joseph), styled an Apostle in Holy Scripture, and, like St. Paul, ranked by the Church with the Twelve, though not one of them; b. of Jewish parents in the Island of Cyprus about the beginning of the Christian Era. A Levite, he naturally spent much time in Jerusalem, probably even before the Crucifixion of Our Lord, and appears also to have settled there (where his relatives, the family of Mark the Evangelist, likewise had their homes — Acts 12:12) and to have owned land in its vicinity (4:36-37). A rather late tradition recorded by Clement of Alexandria (Stromata II.20) and Eusebius (Church History II.1) says that he was one of the seventy Disciples; but Acts (4:36-37) favours the opinion that he was converted to Christianity shortly after Pentecost (about A.D. 29 or 30) and immediately sold his property and devoted the proceeds to the Church. The Apostles, probably because of his success as a preacher, for he is later placed first among the prophets and doctors of Antioch (xiii, 1), surnamed him Barnabas, a name then interpreted as meaning “son of exhortation” or “consolation”. (The real etymology, however, is disputed. See Encyl. Bibli., I, col. 484.) Though nothing is recorded of Barnabas for some years, he evidently acquired during this period a high position in the Church.

When Saul the persecutor, later Paul the Apostle, made his first visit (dated variously from A.D. 33 to 38) to Jerusalem after his conversion, the Church there, remembering his former fierce spirit, was slow to believe in the reality of his conversion. Barnabas stood sponsor for him and had him received by the Apostles, as the Acts relate (9:27), though he saw only Peter and James, the brother of the Lord, according to Paul himself (Galatians 1:18-19). Saul went to his house at Tarsus to live in obscurity for some years, while Barnabas appears to have remained at Jerusalem. The event that brought them together again and opened to both the door to their lifework was an indirect result of Saul’s own persecution. In the dispersion that followed Stephen’s death, some Disciples from Cyprus and Cyrene, obscure men, inaugurated the real mission of the Christian Church by preaching to the Gentiles. They met with great success among the Greeks at Antioch in Syria, reports of which coming to the ears of the Apostles, Barnabas was sent thither by them to investigate the work of his countrymen. He saw in the conversions effected the fruit of God’s grace and, though a Jew, heartily welcomed these first Gentile converts. His mind was opened at once to the possibility of this immense field. It is a proof how deeply impressed Barnabas had been by Paul that he thought of him immediately for this work, set out without delay for distant Tarsus, and persuaded Paul to go to Antioch and begin the work of preaching. This incident, shedding light on the character of each, shows it was no mere accident that led them to the Gentile field. Together they laboured at Antioch for a whole year and “taught a great multitude”. Then, on the coming of famine, by which Jerusalem was much afflicted, the offerings of the Disciples at Antioch were carried (about A.D. 45) to the mother-church by Barnabas and Saul (Acts 11). Their mission ended, they returned to Antioch, bringing with them the cousin, or nephew of Barnabas (Colossians 4:10), John Mark, the future Evangelist (Acts 12:25).

The time was now ripe, it was believed, for more systematic labours, and the Church of Antioch felt inspired by the Holy Ghost to send out missionaries to the Gentile world and to designate for the work Barnabas and Paul. They accordingly departed, after the imposition of hands, with John Mark as helper. Cyprus, the native land of Barnabas, was first evangelized, and then they crossed over to Asia Minor. Here, at Perge in Pamphylia, the first stopping place, John Mark left them, for what reason his friend St. Luke does not state, though Paul looked on the act as desertion. The two Apostles, however, pushing into the interior of a rather wild country, preached at Antioch of Pisidia, Iconium, Lystra, at Derbe, and other cities. At every step they met with opposition and even violent persecution from the Jews, who also incited the Gentiles against them. The most striking incident of the journey was at Lystra, where the superstitious populace took Paul, who had just cured a lame man, for Hermes (Mercury) “because he was the chief speaker”, and Barnabas for Jupiter, and were about to sacrifice a bull to them when prevented by the Apostles. Mob-like, they were soon persuaded by the Jews to turn and attack the Apostles and wounded St. Paul almost fatally. Despite opposition and persecution, Paul and Barnabas made many converts on this journey and returned by the same route to Perge, organizing churches, ordaining presbyters and placing them over the faithful, so that they felt, on again reaching Antioch in Syria, that God had “opened a door of faith to the Gentiles” (Acts 13:13-14:27; see article SAINT PAUL).

Barnabas and Paul had been “for no small time” at Antioch, when they were threatened with the undoing of their work and the stopping of its further progress. Preachers came from Jerusalem with the gospel that circumcision was necessary for salvation, even for the Gentiles. The Apostles of the Gentiles, perceiving at once that this doctrine would be fatal to their work, went up to Jerusalem to combat it; the older Apostles received them kindly and at what is called the Council of Jerusalem (dated variously from A.D. 47 to 51) granted a decision in their favour as well as a hearty commendation of their work (Acts 14:27-15:30; see articles COUNCIL OF JERUSALEM; SAINT PETER). On their return to Antioch, they resumed their preaching for a short time. St. Peter came down and associated freely there with the Gentiles, eating with them. This displeased some disciples of James; in their opinion, Peter’s act was unlawful, as against the Mosaic law. Upon their remonstrances, Peter yielded apparently through fear of displeasing them, and refused to eat any longer with the Gentiles. Barnabas followed his example. Paul considered that they “walked not uprightly according to the truth of the gospel” and upbraided them before the whole church (Galatians 2:11-15). Paul seems to have carried his point. Shortly afterwards, he and Barnabas decided to revisit their missions. Barnabas wished to take John Mark along once more, but on account of the previous defection Paul objected. A sharp contention ensuing, the Apostles agreed to separate. Paul was probably somewhat influenced by the attitude recently taken by Barnabas, which might prove a prejudice to their work. Barnabas sailed with John Mark to Cyprus, while Paul took Silas an revisited the churches of Asia Minor. It is believed by some that the church of Antioch, by its God-speed to Paul, showed its approval of his attitude; this inference, however, is not certain (Acts 15:35-41).

Little is known of the subsequent career of Barnabas. He was still living and labouring as an Apostle in 56 or 57, when Paul wrote First Corinthians (9:5-6). from which we learn that he, too, like Paul, earned his own living, though on an equality with other Apostles. The reference indicates also that the friendship between the two was unimpaired. When Paul was a prisoner in Rome (61-63), John Mark was attached to him as a disciple, which is regarded as an indication that Barnabas was no longer living (Colossians 4:10). This seems probable.

Various traditions represent him as the first Bishop of Milan, as preaching at Alexandria and at Rome, whose fourth (?) bishop, St. Clement, he is said to have converted, and as having suffered martyrdom in Cyprus. The traditions are all late and untrustworthy.

With the exception of St. Paul and certain of the Twelve, Barnabas appears to have been the most esteemed man of the first Christian generation. St. Luke, breaking his habit of reserve, speaks of him with affection, “for he was a good man, full of the Holy Ghost and of Faith”. His title to glory comes not only from his kindliness of heart, his personal sanctity, and his missionary labours, but also from his readiness to lay aside his Jewish prejudices, in this anticipating certain of the Twelve; from his large-hearted welcome of the Gentiles, and from his early perception of Paul’s worth, to which the Christian Church is indebted, in large part at least, for its great Apostle. His tenderness towards John Mark seems to have had its reward in the valuable services later rendered by him to the Church.

The feast of St. Barnabas is celebrated on 11 June. He is credited by Tertullian with the authorship of the Epistle to the Hebrews, and the so-called Epistle of Barnabas is ascribed to him by many Fathers. [Source].