False Prophets & Teachers

False Prophets & Teachers

Welcome to Our Savior Muscatine’s weekly Matins Service. The Scripture verse for the day is 2Peter 2:1-22 on false prophets and teachers. The catechetical lesson a reading from the Solid Declaration of the Formula of Concord article XI paragraphs 39-42 about the effectiveness of God’s Word. In Christ, Pastor Pautz.

The Order of Matins

Lutheran Service Book (LSB) hymnal

You may purchase a copy here.or stop in for a copy to borrow.

The Order of Matins p. 219

The Psalmody p.220

The Reading 2 Peter 2:1-21  

The Responsory p. 221

The Catechetical Instruction

The Canticle - Te Deum  p.223

The Prayer p. 227

Benedicamus p. 228

Benediction         

The Catechetical Writing from the Formula of Concord Solid Declaration XI 39-42

The Holy Spirit most certainly wills to be present, effective, and active through the Word as it is preached, heard, and considered. Therefore, there is no basis at all for the opinion described above, that those who have contempt for the Word of God, push it away, slander it, or persecute it can be considered to be the elect (Matt. 22[:5*, 6*]; Acts 15 [= 13:40–41*, 45*]), or those who harden their hearts when they hear the Word (Heb. 4[:2*, 7*]), or those who resist the Holy Spirit (Acts 7[:51*]), or those who persist in sin without repentance (Luke 14[:18*, 24*]), or those who do not truly believe in Christ (Mark 16[:16*]), or those who present only an external appearance of being believers (Matt. 7[:15*] and 22[:12*]), or those who seek another way to righteousness and salvation apart from Christ (Rom. 9[:31*]). [40] crOn the contrary, as God preordained in his counsel that the Holy Spirit would call, enlighten, and convert the elect through the Word and that he would justify and save all those who accept Christ through true faith, so also he concluded in his counsel that he would harden, reject, and condemn all those whom he called through the Word when they spurn the Word and resist and persist in resisting the Holy Spirit, who wants to exercise his power in them and be efficacious through the Word. This is why “many are called and few are chosen” [Matt. 22:14*].

[41] cFor few accept the Word and follow it. Most have contempt for the Word and do not want to come to the wedding [Matt. 22:1–6*; Luke 14:18–20*]. God’s foreknowledge is not the cause of such contempt for the Word; the cause is instead the perverted human will, which rejects or perverts the means and instruments of the Holy Spirit that God presents to the will when he calls: it then resists the Holy Spirit, who wants to exercise his power and be efficacious through the Word, as Christ said, “How often have I desired to gather you, and you were not willing” (Matt. 23[:37*]).

[42] crThus, many accept the Word “with joy,” but thereafter they “fall away” (Luke 8[:13*]). The cause for this, however, is not that God did not want to give the grace of perseverance to those in whom he had “begun the good work,” for that is contrary to St. Paul in Philippians 1[:6*]. Rather, the cause is that they willfully turn themselves away again from God’s holy command and grieve and embitter the Holy Spirit; they entangle themselves once again in the defilements of the world and redecorate their hearts as a haven for the devil, so that their last state is worst than their first (2 Peter 2[:10*, 20*]; Luke 11[:24*, 25*]; Heb. 10[:26*; cf. Eph. 4:30*]).

Robert Kolb, Timothy J. Wengert, and Charles P. Arand, The Book of Concord: The Confessions of the Evangelical Lutheran Church (Minneapolis, MN: Fortress Press, 2000), 647–648.

Faith is a Divine Work in Us

Faith is a Divine Work in Us

Faith is a Divine Work in Us

The Order of Matins

Lutheran Service Book (LSB) hymnal

You may purchase a copy here.

The Order of Matins       p. 219

The Psalmody       p.220

The Reading

1 Peter 1:13-25 New King James Version (NKJV)

13 Therefore gird up the loins of your mind, be sober, and rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ; 14 as obedient children, not conforming yourselves to the former lusts, as in your ignorance; 15 but as He who called you is holy, you also be holy in all your conduct, 16 because it is written, “Be holy, for I am holy.”

17 And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear; 18 knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, 19 but with the precious blood of Christ, as of a lamb without blemish and without spot. 20 He indeed was foreordained before the foundation of the world, but was manifest in these last times for you 21 who through Him believe in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God.

22 Since you have purified your souls in obeying the truth through the Spirit in sincere love of the brethren, love one another fervently with a pure heart, 23 having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever, 24 because

“All flesh is as grass,
And all the glory of man as the flower of the grass.
The grass withers,
And its flower falls away,
25 But the word of the Lord endures forever.”

Now this is the word which by the gospel was preached to you.

The Responsory                p. 221

The Catechetical Instruction

Faith is not the human notion and dream that some people call faith. When they see that no improvement of life and no good works follow—although they can hear and say much about faith—they fall into the error of saying, “Faith is not enough; one must do works in order to be righteous and be saved.” This is due to the fact that when they hear the gospel, they get busy and by their own powers create an idea in their heart which says, “I believe”; they take this then to be a true faith. But, as it is a human figment and idea that never reaches the depths of the heart, nothing comes of it either, and no improvement follows.

Faith, however, is a divine work in us which changes us and makes us to be born anew of God, John 1[:12–13]. It kills the old Adam and makes us altogether different men, in heart and spirit and mind and powers; and it brings with it the Holy Spirit. O it is a living, busy, active, mighty thing, this faith. It is impossible for it not to be doing good works incessantly. It does not ask whether good works are to be done, but before the question is asked, it has already done them, and is constantly doing them. Whoever does not do such works, however, is an unbeliever. He gropes and looks around for faith and good works, but knows neither what faith is nor what good works are. Yet he talks and talks, with many words, about faith and good works.

Faith is a living, daring confidence in God’s grace, so sure and certain that the believer would stake his life on it a thousand times. This knowledge of and confidence in God’s grace makes men glad and bold and happy in dealing with God and with all creatures. And this is the work which the Holy Spirit performs in faith. Because of it, without compulsion, a person is ready and glad to do good to everyone, to serve everyone, to suffer everything, out of love and praise to God who has shown him this grace. Thus it is impossible to separate works from faith, quite as impossible as to separate heat and light from fire.

Martin Luther, Luther’s Works, Vol. 35: Word and Sacrament I, ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 35 (Philadelphia: Fortress Press, 1999), 370–371.

The Canticle - Te Deum  p.223

The Prayer                       p. 227

Benedicamus      p. 228

Benediction         

Thanksgiving Day Matins Service

The Order of Matins page 219

Lutheran Service Book (LSB) hymnal

You may purchase a copy here.

Opening Hymn #892 Come Ye Thankful People Come

The Order of Matins       p. 219

The Psalmody        p.220

Hymn of the Day #770

The Readings  

Deuteronomy 8:1-10                                      Remember the LORD your God

1 “The whole commandment that I command you today you shall be careful to do, that you may live and multiply, and go in and possess the land that the Lord swore to give to your fathers. 2 And you shall remember the whole way that the Lord your God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart, whether you would keep his commandments or not. 3 And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know, that he might make you know that man does not live by bread alone, but man lives by every word that comes from the mouth of the Lord. 4 Your clothing did not wear out on you and your foot did not swell these forty years. 5 Know then in your heart that, as a man disciplines his son, the Lord your God disciplines you. 6 So you shall keep the commandments of the Lord your God by walking in his ways and by fearing him. 7 For the Lord your God is bringing you into a good land, a land of brooks of water, of fountains and springs, flowing out in the valleys and hills, 8 a land of wheat and barley, of vines and fig trees and pomegranates, a land of olive trees and honey, 9 a land in which you will eat bread without scarcity, in which you will lack nothing, a land whose stones are iron, and out of whose hills you can dig copper. 10 And you shall eat and be full, and you shall bless the Lord your God for the good land he has given you.

Philippians 4:6-20                                                          The Peace of God Guards You

6 Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. 8 Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. 9 What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you. 10 I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were indeed concerned for me, but you had no opportunity. 11 Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. 12 I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. 13 I can do all things through him who strengthens me. 4 Yet it was kind of you to share my trouble. 15 And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only. 16 Even in Thessalonica you sent me help for my needs once and again. 17 Not that I seek the gift, but I seek the fruit that increases to your credit. 18 I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. 19 And my God will supply every need of yours according to his riches in glory in Christ Jesus. 20 To our God and Father be glory forever and ever. Amen.

Luke 17:11-19                                                          Your Faith Has Made You Well

11 On the way to Jerusalem he was passing along between Samaria and Galilee. 12 And as he entered a village, he was met by ten lepers, who stood at a distance 13 and lifted up their voices, saying, “Jesus, Master, have mercy on us.” 14 When he saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. 15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; 16 and he fell on his face at Jesus’ feet, giving him thanks. Now he was a Samaritan. 17 Then Jesus answered, “Were not ten cleansed? Where are the nine? 18 Was no one found to return and give praise to God except this foreigner?” 19 And he said to him, “Rise and go your way; your faith has made you well.”

The Responsory              p. 221

The Catechetical Instruction

The Canticle - Te Deum  p.223

The Prayer                       p. 227

Benedicamus       p. 228

Benediction         

Closing Hymn #895

Concerning the Election of God

Concerning the Election of God

How does God elect sinners for eternal salvation?  In this Matins Service, the teaching is on that very subject with a reading from the Book of Concord.  Our Father knows all things but election comes by hearing His Word through which He saves by faith in Jesus Christ.  God bless you all, in the name of Jesus.

The Order of Matins

Lutheran Service Book (LSB) hymnal

You may purchase a copy here.

The Order of Matins       p. 219

The Psalmody        p.220

The Reading  

The Responsory              p. 221

The Catechetical Instruction

The Canticle - Te Deum  p.223

The Prayer                       p. 227

Benedicamus        p. 228

Benediction         

Catechetical Instruction.

Concerning the Eternal Predestination and Election of God

[1] On this article there has been no public conflict among the theologians of the Augsburg Confession.74 However, because it is an article of comfort when properly treated, it is also explained in this document so that no offensive dispute may arise in the future.

Affirmative Theses

The Pure, True Teaching concerning This Article

[2] 1. First of all, the difference between praescientia and praedestinatio, that is, between God’s foreknowledge and his eternal election, must be carefully noted.

[3] 2. God’s foreknowledge is nothing else than that God knows all things before they happen, as it is written, “God in heaven reveals mysteries. He has disclosed to King Nebuchadnezzar what will happen in future times” (Dan. 2[:28*]).

[4] 3. This foreknowledge extends equally over godly people and evil people, but it is not a cause of evil. It is not the cause of sins, when people act wrongly (sin proceeds originally from the devil and the wicked, perverted human will), nor of human corruption, for which people are responsible themselves. Instead, God’s foreknowledge provides order in the midst of evil and sets limits to it. It determines how long evil can continue and determines also that everything, even if it is evil in itself, serves the welfare of God’s elect.

[5] 4. Praedestinatio, however, or God’s eternal election, extends only to the righteous, God-pleasing children of God. It is a cause of their salvation, which God brings about. He has arranged everything that belongs to it. Our salvation is so firmly grounded on it [cf. John 10:26–29*] that “the gates of hell will not prevail against it” [Matt. 16:18*].

[6] 5. This election is not to be probed in the secret counsel of God but rather is to be sought in the Word, where it has also been revealed.

[7] 6. However, the Word of God leads us to Christ, who is the “Book of Life” [Phil. 4:3*; Rev. 3:5*], in whom are inscribed and chosen all who shall be eternally saved, as it is written, “He chose us in Christ before the foundation of the world” [Eph. 1:4*].

[8] 7. This Christ calls all sinners to himself and promises them refreshment. He is utterly serious in his desire that all people should come to him and seek help for themselves [cf. Matt. 11:28*]. He offers himself to them in the Word. He desires them to hear the Word and not to plug their ears or despise his Word. To this end he promises the power and activity of the Holy Spirit, divine assistance in remaining faithful and attaining eternal salvation.

[9]   p 518 8. Therefore we are to make judgments regarding our election to eternal life neither on the basis of reason nor on the basis of God’s law. Such a course of action would lead us either into a wild, irresponsible, Epicurean life, or into despair—and would awaken harmful thoughts in human hearts. Whenever people follow their reason, they can hardly escape such reflections as these: “As long as God has chosen me for salvation, I cannot be condemned no matter what I do!” or, “I have not been chosen for eternal life, so it does not help when I do good; everything is really in vain.”

[10] 9. Instead, the true meaning of election must be learned from the holy gospel of Christ. It clearly states, “God imprisoned all in unbelief that he may be merciful to all,” and that he wants no one to be lost but rather that everyone repent and believe on the Lord Christ [Rom. 11:32*; 1 Tim. 2:4*; cf. Ezek. 33:11*; 18:23*].

[11] 10. This teaching is useful and comforting for all those who are concerned about the revealed will of God and follow the order which St. Paul observed in the Epistle to the Romans. There he first of all points people to repentance, acknowledgment of their sins, and then to faith in Christ and obedience to God before he speaks of the mystery of God’s eternal election.

[12] 11. That “many are called and few are chosen” [Matt. 20:16*] does not mean that God does not want to save everyone. Instead, the reason for condemnation lies in their not hearing God’s Word at all or arrogantly despising it, plugging their ears and their hearts, and thus blocking the Holy Spirit’s ordinary path, so that he cannot carry out his work in them; or if they have given it a hearing, they cast it to the wind and pay no attention to it. Then the fault lies not with God and his election but with their own wickedness [cf. 2 Peter 2:9–15*; Luke 11:47–52*; Heb. 12:15–17*, 25*].

[13] 12. A Christian should only think about the article of God’s eternal election to the extent that it is revealed in God’s Word. The Word holds Christ before our eyes as the “Book of Life,” which he opens and reveals for us through the preaching of the holy gospel, as it is written, “Those whom he has chosen, he also called” [Rom. 8:30*]. In Christ we are to seek the Father’s eternal election. He has decreed in his eternal, divine counsel that he will save no one apart from those who acknowledge his Son Christ and truly believe in him. We should set aside other thoughts, for they do not come from God but rather from the imagination of the evil foe. Through such thoughts he approaches us to weaken this glorious comfort for us or to take it away completely. We have a glorious comfort in this salutary teaching, that we know how we have been chosen for eternal life in Christ out of sheer grace, without any merit of our own, and that no one can tear us out of his hand [John 10:28–29*]. For he has assured us that he has graciously chosen us not only with mere words. He has corroborated this with an oath and sealed it with the holy sacraments. In the midst of our greatest trials we can remind ourselves of them, comfort ourselves with them, and thereby quench the fiery darts of the devil.

[14]   p 519 13. Along with this we should strive as diligently as possible to live according to God’s will and to “confirm our calling,” as Saint Peter admonishes [2 Peter 1:10*]. We should especially abide by the revealed Word that cannot and will not fail us.

[15] 14. This short explanation of God’s eternal election gives God his honor fully and completely. On the basis of his pure mercy alone, without any merit of ours at all, he saves us “according to the purpose of his will” [Eph. 1:11*]. In addition, no one is given reason either for faintheartedness or for a reckless, wild life.

Antitheses or Negative Theses

False Teaching regarding This Article

[16] Accordingly, we believe and maintain that those who present the teaching of God’s gracious election to eternal life either in such a way that troubled Christians cannot find comfort in it but are driven to faintheartedness or despair, or in such a way that the impenitent are strengthened in their arrogance, are not preaching this teaching according to the Word and will of God but rather according to their own reason and at the instigation of the accursed devil, because (as the Apostle testifies) “whatever was written was written for our instruction, so that by steadfastness and by the comfort of the Scriptures we might have hope” [Rom. 15:4*]. Therefore, we reject the following errors:

[17] 1. When it is taught that God does not want all people to repent and believe the gospel.

[18] 2. Likewise, that when God calls us to himself, he does not seriously intend that all people should come to him.

[19] 3. Likewise, that God does not desire that everyone should be saved, but rather that without regard to their sins—only because of God’s naked decision, intention, and will—some are designated for damnation, so that there is no way that they could be saved.

[20] 4. Likewise, that the cause of God’s election does not lie exclusively in God’s mercy and the most holy merit of Christ but that there is also a cause in us, because of which God has chosen us for eternal life.

[21] These are blasphemous, horrible, and erroneous teachings, which take away from Christians all the comfort that they have in the holy gospel and in the use of the holy sacraments. Therefore, these errors dare not be tolerated in the church of God.

[22] This is the brief and simple explanation of the contested articles which for a time theologians of the Augsburg Confession taught and discussed in ways that contradicted each other. From this every simple Christian can recognize, according to the direction of God’s Word and the simple catechism, what is correct and incorrect. For here we have set forth not only the pure teaching but   p 520 have also exposed and rejected contrary, erroneous teaching. In this way the offensive divisions that had arisen are completely resolved. May the almighty God and Father of our Lord Jesus grant the grace of his Holy Spirit, that we may all be one in him [John 17:20–21*] and steadfastly remain in this Christian and God-pleasing unity.

Robert Kolb, Timothy J. Wengert, and Charles P. Arand, The Book of Concord: The Confessions of the Evangelical Lutheran Church (Minneapolis, MN: Fortress Press, 2000), 517–520.