The Resurrection of Israel

When the Lion Roars

I'm reading a book right now called When The Lion Roars: understanding the implications of ancient prophecies for our time. The book describes itself on the back cover like this:

We are living in unprecedented times. Prophetic events are unfolding at lightning speed right before our eyes and, unbeknownst to most of the world, are being reported in the daily news cycle. From the supernatural resurrection of the nation of Israel to the extraordinary advancement of end-time technologies, ours is the first generation to witness the revelation of such amazing prophetic events. But do not fear, there is a balanced, biblical understanding to everything that is occurring in our day (Gallups 2016).

The author, Carl Gallups, deals with events taking place in the Middle East, Islam and ISIS, and the Shemitah[1], among other things.

I must confess, I love reading books like this. I am a sucker for anything "end of the world." That goes all the way back to Hal Lindsey's, "The Late Great Planet Earth." I couldn't agree less with the dispensational theology[2], but I love to read them. I have accused large part of American Evangelicalism of reading the Bible through the headlines of the newspaper, to interpret Biblical prophecy. This book not only proves that, but the author also admits it on the back cover of the book.

Here we are again, trying to make our way down the narrow road between two ditches. This time, the ditches are liberal Higher Criticism on the one side and American Evangelical literalism on the other.

I have sometimes been criticized by evangelical friends for not reading the Bible literally. This is a baseless criticism as I do understand the Bible literally. I know that it means what it says. When the Bible says that Jonah was swallowed by a big fish, I believe that he was literally swallowed by a big fish. When the Bible says that the world was created in six days, I believe that the world was created in six days. Because, however, I am an amillennialist[3], because I don't believe in the Rapture[4], or think that the founding of the nation-state of Israel in 1948 is the fulfillment of biblical prophecy, my evangelical friends believe that I am some kind of theological liberal. This, as my regular readers will know, could not to be farther from the truth. I don’t believe in the teachings mentioned above because I don't believe they are taught in Scripture. On the other hand, I have accused American Evangelicalism in general of not reading the Bible literally, but rather literalistically. In other words, evangelicals literally interpret every word and phrase of Scripture, rather than interpreting words and phrases in the context in which they are presented. Here's an example:

In support of the doctrine of the Millennial Kingdom we are invariably pointed to Revelation 20:

Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand. He laid hold of the dragon, that serpent of old, who is the Devil and Satan, and bound him for 1000 years; and he cast him into the bottomless pit, and shut him up and set a seal on him, so that he should deceive the nations no more till the thousand years were finished. But after these things he must be released for a little while (Revelation 20:1-3).

In this passage, evangelicals see the Millennial Kingdom. Satan is bound for 1000 years. During this 1000 years, Jesus will establish his Millennial Kingdom on earth. The explanation given is usually something like, "The words are right there! It says 1000 years, it means 1000 years!" When we take a second to think about it, however, I'm not sure it makes a lot of sense to take those words literally.

The phrase, "1000 years," occurs only in two other places in the Bible. It occurs in Psalm 90:4, and 2 Peter 3:8. In both of these locations, the phrase is used to illustrate a long, undetermined period of time and the timelessness of God. Psalm 90 compares the time period of 1000 years to “a watch in the night.” St. Peter makes the same point:

But the heavens and the earth which are now preserved by the same word, are reserved for the fire until the day of judgment and perdition of ungodly men. But, beloved, do not forget this one thing, that with the Lord on day is as a thousand years, and a thousand years as one day. The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance (2 Peter 3:7-9).

Peter is saying that, even though the scoffers will scoff, Christ will return in his own good time and according to his own plan. The point is that God does not experience time in the same way we humans do. He does not work on our schedule. With him, "one day is as 1000 years, and 1000 years as one day." 1000 years is a long time to a human being. To God, that same 1000 years is like a watch in the night (about four hours) to us. In other words, we might think he is taking a long time to complete his work but, to him, it is only an instant.

It should be reasonable then not to understand the phrase "1000 years" in these contexts to mean a literal 1000 year period. Every time the phrase is used it means a great, undetermined period of time. So, if it is used that way in the Psalms (a book of poetry), and 2 Peter (a letter of correspondence), would it not make even more sense to take it figuratively when it is used in the book of Revelation (a book of apocalyptic visions and symbols)? This is not denying the truth, divine inspiration, or inerrancy of Scripture; this is simply applying the rules of language to written language. We must do this if we are to understand what is being said to us. God did, after all, choose to communicate to us through this written word, recorded in human language by human beings.

This example, I believe, illustrates the difference between the literal interpreter and the “literalistic” interpreter. The literalistic interpreter does not take context into account. When you look at Scripture that way, strange things begin to happen. For instance, you start to believe that the word Israel means "Israel."

American Evangelicalism is notoriously dispensational. As a result, much of it is preoccupied with the nation-state of Israel. Dispensationalists believe that, before Christ’s return, God has to gather his chosen people, the Jews, back to the Promised Land. When they are gathered there, Israel will then take control of Jerusalem and rebuild the temple. According to dispensationalists, the reconstitution of the nation-state of Israel in 1948 is the fulfillment of God's prophecy to bring his chosen people back to the Promised Land. It is proof that we are living in the End Times. Dispensational Christians also seem to focus on prophecy, rather than the preaching of Law and Gospel, as a means to convert people. Non-Christians, it seems to me, are expected to become Christians because of the convincing fulfillment of Biblical prophecy, like the resurrection of Israel in 1948.

Non-dispensationalists, naturally, object to this interpretation. Paul spends a lot of time explaining that, in Christ, there is no Jew or Greek. He explains that "for they are not all Israel who are of Israel, nor are they all children because they are the seed of Abraham; but, 'in Isaac your seed shall be called[5].'" He spends a lot of time explaining that what makes you a child of Abraham is not being able to trace your physical bloodline back to Abraham, but believing the promise God gave to Abraham.

Brethren, I speak in the manner of men: Though it is only a man’s covenant, yet if it is confirmed, no one annuls or adds to it. Now to Abraham and his Seed were the promises made. He does not say, “And to seeds,” as of many, but as of one, “And to your Seed,” who is Christ. And this I say, that the law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God in Christ that it should make the promise of no effect. For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise (Galatians 3:15-18).

John the Baptist, preaching to the Pharisees who came out to see him in the desert, says that bloodlines aren't important and that God can raise up children for Abraham out of the stones if he chose[6]. To raise such an objection, however, one would likely be met with a chorus of "Israel means Israel!" from dispensationalists. Ignoring the context in which "Israel" is used throughout the New Testament, Dispensationalism maintains that every time the word Israel appears, it is referring to the physical nation of Israel, i.e. the Jewish people. To dispensationalists, Israel and the Church are two separate things[7].

Paul expressly teaches that there are not two peoples, Jew and Gentile, with whom God deals separately, one from another. On the contrary, Israel is the Body of Christ; that is, all those, Jew or Gentile, who have been brought to penitent faith in Christ Jesus for the forgiveness of their sins. Jew and Greek, slave and free, male and female are all one through faith in Christ. To be in Christ is to be part of Israel because Christ is Israel reduced to one.

Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. But after faith has come, we are no longer under a tutor. For you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you are Christ's, then you are Abraham's seed, and heirs according to the promise (Galatians 3:24-29).

Israel has indeed been resurrected, but not in the way evangelicals believe. This resurrection did not happen in 1948 with the birth of the nation-state of Israel in Palestine. It happened on Easter morning when Christ rose from the dead and exited the tomb. Christ was Israel reduced to one. Israel was to be a light to the nations by living in a unique relationship to God. God would be their Savior, and they would be faithful and obedient. They were, however, not faithful and obedient to God, and needed a substitute. Christ was that substitute and succeeded where Israel failed (Klotz, Replacement Theology 2015). In fact, Jesus reenacted the existence of Israel, as described by Rev. Alexander Lange:

John [the Baptist] was calling Israel to repentance. Then God sent Jesus to John with a very special mission. Jesus would become Israel's a substitute. He would become Israel Reduced to One. He would be the Israel that Israel never could be. Jesus with six seed where Israel had failed. Just look at our text and see how Jesus reenacted Israel's life (Matthew 3:13-17). Like Israel, Jesus passed through water. Having been baptized, he was anointed by the Holy Spirit, just like Israel. God announced that this man is his beloved, firstborn Son, just as he once did with Israel. After his baptism, Jesus wandered in the wilderness, just like Israel. He was tested, just like Israel. Unlike Israel, and Jesus withstood all temptations. He did not whine when he grew hungry or worship false gods. He did not grieve God's Spirit. Unlike Israel, Jesus was a faithful, obedient Son. Jesus carried out God's mission perfectly. He was the light of the world. He drew people to himself and told people about God's wonderful works and steadfast love. Jesus was the perfect fulfillment of Israel (Lange 2014).

If you are in Christ, as St. Paul says, you are a new creation. If you are in Christ, you are an Israelite. We have been united to Christ, through baptism, in the likeness of his death and will also be in the likeness of His resurrection. Rather than attempting to interpret Holy Scripture through the lens of the Chicago Tribune, we need to call people to repentance. We are indeed living in the End Times. Our response to that realization should not be to try to get our friends and neighbors to join our church because of the “truth” of this type of dubious prophecy fulfillment. We should know nothing among them except Christ crucified and allow God to work through his means of the Word.

  

Works Cited

Commission on Theology and Church Relations of the Lutheran Church - Missouri Synod. The "End Times" - A Study on Eschatology and Millennialism. St. Louis: The Lutheran Church - Missouri Synod, 1989.

Gallups, Carl. When the Lion Roars: Understanding the Implications of Ancient Prophecies for Our Time. Washington, D.C.: WND Books, 2016.

Klotz, Joseph D. "Replacement Theology." The Hodgkins Lutheran. August 5, 2015. http://hodgkinslutheran.blogspot.com/search?q=Israel (accessed December 14, 2016).

—. "The Judgment of This World." The Hodgkins Lutheran. December 15, 2011. http://hodgkinslutheran.blogspot.com/2011/12/judgment-of-this-world.html (accessed December 14, 2016).

Lange, Rev. Alexander J. "Israel Reduced to One." St. John's Lutheran Church - East Moline, IL. January 12, 2014. www.stjohnsem.org/TextSermons/.../Israel%20Reduced%20to%20One.rtf (accessed July 27, 2015).

Mathison, Keith. "The Church and Israel in the New Testament." Ligonier Ministries. October 1, 2012. http://www.ligonier.org/learn/articles/the-church-and-israel-in-the-new-testament/ (accessed December 14, 2016).

Wikipedia. "Shmita." Wikipedia. November 15, 2016. https://en.wikipedia.org/wiki/Shmita (accessed December 14, 2016).

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[1] The sabbath [sic] year is the seventh year of the seven-year agricultural cycle mandated by the Torah for the Land of Israel, and still observed in contemporary Judaism…Chapter 25 of the Book of Leviticus promises bountiful harvests to those who observe the shmita [sic], and describes its observance as a test of religious faith. There is little notice of the observance of this year in Biblical history and it appears to have been much neglected (Wikipedia 2016). To hear an explanation of how contemporary televangelists use the con of the Shemitah to extort money from their followers, go to this web address: http://www.piratechristian.com/fightingforthefaith/2015/3/nonsense-and-noise?rq=shemitah

[2] Dispensational premillennialism, or simply dispensationalism, is a theological system having its origin among the Plymouth Brethren in Ireland and England in the early 19th century. This system’s originator was John Nelson Darby (1800-82), one of the chief founders of the Plymouth Brethren movement. Dispensationalism arose as a reaction against the Church of England and the widely held view of postmillennialism (Commission on Theology and Church Relations of the Lutheran Church - Missouri Synod 1989).

[3] While there are numerous variations in millennialist teaching today, a fourfold categorization has been widely accepted: 1) dispensational premillennialism; (2) historic premillennialism; (3) postmillennialism, and (4) amillennialism. Of the first three categories, all of which hold to a millennium or utopian age on this earth, the most commonly held view is dispensational premillennialism…The less common postmillennial view places Christ’s second advent after (post) the millennium. Only then will the rapture, the general resurrection, the general judgment , and the eternal states occur. The millennium is not understood to involve a visible reign of Christ in the form of an earthly monarchy, nor is the millennial period to be taken literally as necessarily 1000 years long. In these respects postmillennialism corresponds closely to the amillennialist position (Commission on Theology and Church Relations of the Lutheran Church - Missouri Synod 1989).

[4] Some denominations teach that the Millennium will be a literal 1,000 year period when Jesus will set up his kingdom on earth. Along with this view, it is also taught that, at some point before the Millennium, Jesus will return secretly to resurrect or rapture all true Christians. There will then be a seven year “tribulation”, where Christians are persecuted. The battle of Armageddon will take place, culminating in Christ’s visible return to bind Satan, and the beginning of the Millennium. Following the Millennium, Satan will be released from the pit. The wicked will be resurrected for final judgment, Satan will be cast into the lake of fire, and the new heavens and the new earth will enter into eternity with Christ (Klotz, The Judgment of This World 2011).

[5] Romans 9:7

[6] But when he [John the Baptist] saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “Brood of vipers! Who warned you to flee from the wrath to come? Therefore bear fruits worthy of repentance, and do not think to say to yourselves, ‘We have Abraham as our father.’ For I say to you that God is able to raise up children to Abraham from these stones (Matthew 3:7-9).

[7] The traditional dispensationalist view maintains that God has not replaced Israel with the church but that God has two programs in history, one for the church and one for Israel. Traditional dispensationalism also maintains that the church consists only of believers saved between Pentecost and the rapture. The church as the body of Christ does not include Old Testament believers (Mathison 2012).

Americanized Christianity: What is Love?

Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God's love has been poured into our hearts through the Holy Spirit who has been given to us. For while we were still weak, at the right time Christ died for the ungodly. For one will scarcely die for a righteous person – though perhaps for a good person one would dare even to die – but God shows his love for us in that while we were still sinners, Christ died for us. Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation (Romans 5:1-11).

While the author claims to provide a beginning point for people to dissect their Americanized Christianity, so that they might “return home to the life and message of Jesus,” reading the list of ten signs he presents might lead one to suspect that Benjamin Corey has a political agenda, rather than a religious one. I don’t want to address each point of contention I have with this article, 10 Ways To Determine If Your Christianity Has Been “Americanized,” as to do so would call for something much longer and more tedious than I have the time or inclination to undertake currently. Instead, I have chosen several sections from the article which, I believe, sum up the main ideas and where it is off-track. You can find the original piece here. Read it, it’s not that long, and is interesting, even if written in a disdainful tone. He starts right off with the whole “the early Christians were Communistic pacifists” argument:

If your primary identity is legitimately that of a Christian, you’ll be open to learning about Christianity as it was taught and lived by the earliest Christians. However, from an American mindset, original Christianity and the first Christians appear nuts: they were universally nonviolent (against capital punishment, abortion, military service and killing in self-defense), rejected individual ownership of property in order to redistribute their wealth (Acts 2:44-45, Acts 4:35), and rejected any involvement with the government. When reading about them they seem rather un-American, and this will cause frustration or disbelief among those in Americanized Christianity (Corey 2015).

While Christianity is certainly non-violent, it is not “against” such things as capital punishment, military service, and killing in self-defense. The Fifth Commandment says, “You shall not murder.” Luther’s explanation of the Fifth Commandment sums up the meaning of this commandment, in light of Christ’s words, particularly in the Sermon on the Mount:

We should fear and love God so that we do not hurt or harm our neighbor in his body, but help and support him in every bodily need (Concordia Publishing House 1991).

This, however, does not mean that no one has authority to take another person’s life. Romans 13 commands us to submit to the governing authorities:

…for he [government] is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer (Romans 13:4).

Paul acknowledges here that governments, some of which carry out capital punishment, are authorities instituted by God. As such, we are to submit to them, at least until they command and act contrary to God’s Word. This would hardly constitute Paul – an early Christian – being “against” capital punishment. Furthermore, Paul continues to write contrary to Corey’s statement that the early Christians rejected any involvement with the government.

Therefore one must be in subjection, not only to avoid God’s wrath but also for the sake of conscience. For because of this you also pay taxes, for the authorities are ministers of God, attending to this very thing. Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed (Romans 13:5-7).

The early Christians certainly may not have been in positions of authority within the government of the Roman Empire, but that does not mean they viewed governmental authority and submission to such authority and law as evil. To the contrary, we are commanded to serve the authorities instituted by God by gladly providing what they need or require (Concordia Publishing House 1991). Regarding their possessions, Acts 4:32 tells us that they (the believers) “had everything in common.” Rather than being an endorsement of communism, this scene gives us a glimpse of a restored creation.

God gives us property and resources for our neighbor’s benefit. The early Christians fully shared with one another, but not in the same way as the failed communist experiments of the twentieth century. Here there is no compulsion or involvement of the State – only believers are affected, and only goods are shared, not their production (Engelbrecht 2009).

This illustrates what is meant by a phrase popular among Confessional Lutherans, “God doesn’t need your good works. Your neighbor does.” I would also note that the believers are helping each other, not selling their property and goods to do charity work in the pagan slums.

Corey, in his second point, begins talking about love, and it is with this subject that we get to the real heart of the issue:

The chief calling of a Christ-follower is to love others. Whether a neighbor across the street, or an enemy across the world, Christ’s command is abundantly clear: we are to love one another. If your initial posture toward Muslims is that of viewing them as a threat instead of viewing them as people Jesus has commanded we radically and self-sacrificially love, then your Christianity might be Americanized (Corey 2015).

Is the chief calling of a “Christ-follower” really just to love others without condition? The chief calling of a Christian is to make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that Jesus has commanded (Matthew 28:19). Love comes as a by-product of making Christians. Christians are commanded by Jesus to imitate the self-sacrificial love Christ showed by going to the cross, so that the world would recognize them as his disciples.

A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another (John 13:34.35).

Paul presents this teaching again in Ephesians:

Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, as a fragrant offering and sacrifice to God (Ephesians 5:1-2).

What, to borrow a question from Haddaway, is love? Reading Corey’s piece one would get the impression that real love consists of serving real people around you, unconditional tolerance and acceptance of illegal aliens, homosexuality, and support for the welfare state.

Jesus calls us to get busy serving the least of these– to get our hands dirty, to embrace the position of “servant of everyone,” and to pour ourselves out as we endeavor to change the world right where we are. America on the other hand, invites us to view political power and force of government as the solution to the world’s problems, and that’s a tempting offer for both liberals and conservatives. If you’re more focused on what they could do than what you can do, your Christianity might be Americanized…If you advocate cutting government programs for the poor but don’t actually tithe yourself…If you say “we’re a nation of laws” in reference to immigrants faster than you quote what the Bible says about immigrants…If you think Paul’s prohibition on female teachers is straightforward, but Jesus’ teaching on enemy love is somehow open to a thousand degrees of nuance…Somewhere along the line, the Americanized version of Christianity taught us that defeating gay marriage was perhaps the most pressing issue of our time. Sadly, as Americans we’re taught to be self-centered and this is an incredibly self-centered view that completely ignores the global issues of our time. It is the mistaken identity that our issues are the issues. The most pressing issues of our time? Let’s start with the fact that 750 million people around the world don’t even have access to clean water or that 805 million people are chronically malnourished (Corey 2015).

Corey raises some interesting issues. This isn’t love, though. This is an enumeration of a political platform. Our primary concern shouldn’t be about “what I can do” to “change the world.” Both Christians and non-Christians can, and do, hold positions on all of these issues. And while love does manifest itself in good works for our neighbor, focusing on these works first is to put the emphasis in the wrong place. We should hate what is evil, Paul says, and cling to what is good. As Christians, speaking in terms of our relationship with the secular world, we should live at peace with everyone, insofar as it depends on us, and serve our neighbor in our vocation.

Let love be genuine. Abhor what is evil; hold fast to what is good. Love one another with brotherly affection. Outdo one another in showing honor. Do not be slothful in zeal, be fervent in spirit, serve the Lord. Rejoice in hope, be patient in tribulation, be constant in prayer. Contribute to the needs of the saints and seek to show hospitality (Romans 12:9-13).

Well-meaning Christians who look around and see all sorts of social problems chastise their fellow believers for not loving their neighbor. You must love your neighbor! You must be loving and tolerant of homosexuals. You must care for the needy! You must show compassion to immigrants, both legal and illegal! And, if you don't do these things precisely the way I deem acceptable, I will - lovingly, tolerantly, acceptingly - call you all kinds of names like Pharisee, insult you, and say you aren't a good Christian.

The thing which people who think like this don't get, however, is from where the love to which they exhort us comes. They think it comes from us. You're a Christian? Great! Get busy loving your neighbor. The more love you exhibit (Corey calls this “getting your hands dirty…”read do good works) the more evidence that you're really a proper Christian. Except, the love Jesus describes doesn't come from us, it comes from him. He commands us to be perfect, as our Heavenly Father is perfect. That's something we cannot do. 

They also forget that Paul told us to abhor what is evil.

Rather than being intentional acts which we perform to be better Christians, our good works flow from us organically; they are products of our New Man, the new creation God has made us into. Moreover, the good works which we do don't originate with us, even though we perform them. God has prepared them for us to do (Ephesians 2:10).

It's irritating to me to hear someone admonish The Church for not being loving enough, or Christ-like enough, or "whatever" enough. I already know I'm not a good Christian. But you aren't either. The Christian church is made up of sinners. We all need to repent, and believe the Gospel, and be forgiven.

Being tolerant and accepting of homosexual behavior, or people who disregard the laws of the nation, is not loving, it's easy. It certainly isn’t Biblical. When Christians unconditionally accept unrepentant homosexuals into their fellowships, and advocate politically for illegal aliens without condition, it may seem loving to the secular world, and it may feel good to those who are doing it, but it's not love. It is simply a way of avoiding a negative reaction from the secular and politically correct society in which we live. In fact, if we treat sinners – any sinner – this way and simply tell them that we love and accept them without delivering to them Law and Gospel, we do them the worst disservice. Paul continues expounding Jesus’ command to love in Ephesians chapter five, with an important, “but…”

But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints. Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving. For you may be sure of this, that everyone who is sexually immoral or impure, or who is covetous (that is, an idolater), has no inheritance in the kingdom of Christ and God (Ephesians 5:3-5).

And, Paul doesn’t speak only of homosexuality (sexual immorality) as though it is some special, more grievous sin which is unforgivable. He includes all sin when he talks about what should not be named among us, and abhorred, and will disqualify us from our inheritance:

Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God (Galatians 5:19-21).

Homosexuals, illegal aliens, adulterers, murders, liars, thieves, the self-righteous, gluttons – all people – need to hear that, though they are by nature sinful and unclean, and have sinned against God by their thoughts, word, and deeds, we have forgiveness through the holy, innocent, bitter suffering and death of God's beloved son Jesus Christ. The most loving thing in the world is for The Church to call sinners to repentance, and to believe the gospel. This is the Church's job, rather than being simply a social welfare agency, or leftist political activist group. We must be faithful to this mission and also compassionate in meeting needs. The good thing is though, when the first one happens, the second will follow.

What good is it for The Church to meet the physical needs of a suffering immigrant, if they will spend eternity in Hell because they are an unrepentant sinner? What have we done for the homosexual, if we have simply, oh so tolerantly, invited them to practice their behavior openly, but not called them to repentance? We have not done what Christ has commanded us to, that is certain. I’m not saying that we should forsake the physical needs of people who are suffering, far from it! I am saying that penitent sinners who have faith in Christ will perform good works – They can't help it. If they have a faith that is alive, good works will follow (James 2:22-23). I am also saying that a Christ-less Christianity, devoid of repentance and the forgiveness of sins as described in Corey’s article, which is really nothing more than a social welfare agency or leftist political activist group is no Christianity at all.

Works Cited

Concordia Publishing House. Luther's Small Catechism. Translated by Concordia Publishing House. Saint Louis, Missouri: Concordia Publishing House, 1991.

Corey, Benjamin L. 10 Ways to Determine If Your Christianity Has Been Americanized. Web Article. July 21, 2015.

Engelbrecht, Rev. Edward A., ed. The Lutheran Study Bible. Saint Louis: Concordia Publishing House, 2009.

Replacement Theology

The altar intended for use in a rebuilt Jewish temple.

Photo credit: The Temple Institute.

“Consider Abraham: ‘He believed God, and it was credited to him as righteousness.’ Understand, then, that those who believe are children of Abraham. The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: ‘All nations will be blessed through you." So those who have faith are blessed along with Abraham, the man of faith’ (Galatians 3:6-9).

In March 2015 a website called Breaking Israel News reported that construction of a stone altar which would berequired for renewed sacrificial service in a rebuilt Jewish temple had been completed. The altar was built by The Temple Institute, a non-profit organization in Jerusalem founded in 1987, “…dedicated to every aspect of the Biblical commandment to build the Holy Temple of G-d on Mount Moriah in Jerusalem (The Temple Institute n.d.).” Currently, the Al Aqsa mosque and the Dome of the Rock, Islamic holy sites, occupy the Temple Mount, where Jews and some Evangelical Christians envision a rebuilt Jewish temple. The Temple Institute, however, has accounted for this by designing the new altar so that it can be taken apart and reassembled, “when circumstances become favorable.”

“One thing that makes this altar unique is that it was designed to be disassembled and quickly reassembled in its correct position on the Temple Mount. According to the Temple Institute, ‘The people of Israel are required to build an altar exclusively on the site of the original altar on Mount Moriah, the Temple Mount. When circumstances become favorable, this new altar can be quickly re-assembled on the proper location, enabling the Divine service to be resumed without delay (Balofsky 2015).’”

The Divine Service mentioned in the Temple Institute’s statement is not the communion service with which Confessional Lutherans are familiar. Rather, the phrase refers to the animal sacrifices prescribed in the Old Testament.

“The base of the altar contains two portals for collecting the blood poured during animal sacrifices, in accordance with the Torah. It is also crowned with four raised corners, called horns by the Torah (Balofsky 2015).”

Religious Jews are not the only ones working toward the goal of a rebuilt temple on the Temple Mount. Evangelical Dispensational Christians such as Tim LaHaye believe that a rebuilt temple and the physical nation of Israel are integral to the plot of End-Times prophecy. Dispensationalists such as LaHaye believe that “God’s plan for history demands a consistent distinction between national Israel and the church which includes an ongoing plan for national, ethnic Israel that culminates in Christ’s millennial kingdom (Tim LaHaye Ministries n.d.).”

These Christians believe that New Testament prophecies associated with the Jewish Temple, such as Matthew 24–25 and 2 Thessalonians 2:1–12, were not completely fulfilled in 70 AD, when Jerusalem was razed by the Romans. This view is a core part of Dispensationalism, which teaches that the Jews remain God's chosen people. Dispensationalist theologians, such as LaHaye, teach that the Third Temple will be rebuilt when the Antichrist makes peace between the modern nation of Israel and its neighbors after a world war. The Antichrist is often identified as the political leader of a world-wide national alliance, often identified by leaders in the dispensational movement as the European Union or the United Nations. The Antichrist will proclaim himself to be God at the rebuilt temple and demand worship. At some point before, during, or possibly after these events, Christians will be raptured off the earth by Christ. There will be a great tribulation culminating in the battle of Armageddon, the final return of Christ, and the inauguration of the Millennial Kingdom on earth (though not necessarily in that order). At some point during these events the physical nation of Israel will be saved – converted to Christ – en masse.

The future salvation of the national Israel will result in much greater blessings to the Gentiles. It is called "life from the dead" (v. 15). This phrase is interpreted in three different ways. First, it can be seen as a literal resurrection, that is, a general resurrection from the dead leading to blessed eternal life. In other words, the conversion of Israel will signal the resurrection of the last day. The restoration of the Jews at once will bring on the end. The dead will be raised and the Messiah's kingdom will be set up glorious and incorruptible. Professor Ernst Käsemann says, "The conversion of Israel is . . . also the last act of salvation history" (Matthew 2011).

This article isn’t meant to be a survey of Dispensational teachings, though it is helpful to be familiar with the landscape of Dispensationalism when navigating through the wilderness of American Evangelicalism. The focus of this article is to examine what popular Evangelical teachers, such as Tim LaHaye, teach about Israel in relation to what the Bible says about Israel. American Evangelicals who are of a Dispensationalist flavor often accuse other confessional Christians of engaging in “replacement” theology. Replacement theology is popularly defined as the teaching that the Christian Church has replaced the Israelites as God's chosen people, and that the Mosaic covenant has been replaced or superseded by the New Covenant (Supersessionism 2015). Opponents of this Replacement Theology charge that this view leads to persecution of Jews by Christians, as they are no longer seen as favored by God. Attempts to cast so-called Replacement Theology in an unflattering light notwithstanding, it is taught in Holy Scripture and stands in direct opposition to what is taught by much of the Christian church in America today.

In Chapters 9-11 in the Book of Romans, St. Paul writes about his anguish concerning his countrymen – his people according to the flesh. St. Paul makes a distinction between the Israel of the flesh, and the Israel of God. Rather than teaching that there are two separate peoples with whom God deals differently and apart from one another, however, St. Paul laments that one group (physical Israel) is lost while the other (spiritual Israel, or the Israel of God) is redeemed through Christ.

I speak the truth in Christ—I am not lying, my conscience confirms it through the Holy Spirit— I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were cursed and cut off from Christ for the sake of my people, those of my own race, the people of Israel. Theirs is the adoption to sonship; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. Theirs are the patriarchs, and from them is traced the human ancestry of the Messiah, who is God over all, forever praised! Amen. It is not as though God’s word had failed. For not all who are descended from Israel are Israel. Nor because they are his descendants are they all Abraham’s children. On the contrary, “It is through Isaac that your offspring will be reckoned.” In other words, it is not the children by physical descent who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring. For this was how the promise was stated: “At the appointed time I will return, and Sarah will have a son” (Romans 9:1-9).

Lenski writes the following, regarding verse 6:

He [Paul] is clearing up what may cause a difficulty for earnest Christians when they look at the position assigned to Israel in God’s Word and yet see that Israel is lost. They may think that the Word of God has dropped away, that the outcome with regard to Israel proves it to be unreliable, non-dependable. Such would be mistaken regarding Israel and regarding the Word: regarding Israel because it does not include all the physical descendants of Abraham; regarding the Word because this is promise and itself excludes unbelief and unbelievers. Not the Word has fallen by the way, ‘it liveth and abideth forever’ (I Peter 1:23); but these Israelites, despite the Word and the promises which they had, have fallen by the way (Lenski 1945).

St. Paul cites all the things God has raised up for the salvation of men through the nation of Israel – the sonship, the divine glory, the covenants, the receiving of the law, the temple worship, the promises – culminating in the very Messiah himself. But then he goes on to say that, “Not all who are descended from Israel are Israel.” In other words, not every Jew can claim to be an Israelite simply because he is a Jew. St. Paul emphasizes here, as he does in Galatians, that faith in Christ is what saves a person, not their physical lineage. Despite all of the things St. Paul mentions here, because they rejected Christ, they did not belong to God. Jesus makes this point to the Pharisees in a rather more pointed way:

[speaking to the Jews...the Pharisees], "If you were Abraham's children," said Jesus, "then you would do the things Abraham did. As it is you are determined to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things. You are doing the things your own father does." "We are not illegitimate children," they protested. "The only Father we have is God himself." Jesus said to them, "If God were your Father, you would love me, for I came from God and now am here. I have not come on my own; but he sent me. Why is my language not clear to you? Because you are unable to hear what I say. You belong to your father, the devil, and you want to carry out your father's desire. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies. Yet because I tell the truth, you do not believe me! Can any of you prove me guilty of sin? If I am telling the truth, why don't you believe me? He who belongs to God hears what God says. The reason you do not hear is that you do not belong to God" (John 8:39-47).

The Pharisees are not Abraham’s offspring because they do not have faith in Christ. They have the physical blood line, but they reject the promise. This is what St. Paul is grieving in the opening verses of Romans chapter nine. St. Paul, who loves his fellow Israelites-by-blood, laments the fact that they are lost – cut off from Israel – because they reject God’s promised Messiah and do not repent of their sin.

Israel is the name God gave to Jacob in Genesis 32. This name later expanded from Jacob to all the 12 tribes of people who descended from him. Rev. Alexander Lange, preaching on Jesus’ baptism by John the Baptist, explains that God shows his love for his people Israel by calling them his “firstborn son” (Exodus 4:22). Jesus, the Son of God, however, is Israel reduced to one. Israel was to be a light to the nations by living in a special relationship to God. He would be their savior and they would be faithful and obedient. Israel, however, was not faithful and obedient to God and needed a substitute:

John [the Baptist] was calling Israel to repentance. Then God sent Jesus to John with a very special mission — Jesus would become Israel’s substitute. He would become Israel Reduced to One. He would be the Israel that Israel never could be. Jesus would succeed where Israel had failed. Just look at our text and see how Jesus reenacted Israel’s life (Matthew 3:13-17). Like Israel, Jesus passed through water. Having been baptized, he was anointed by the Holy Spirit, just like Israel. God announced that this man is his beloved, firstborn Son, just as he once did with Israel. After his baptism, Jesus wandered in the wilderness...just like Israel. He was tested...just like Israel. Unlike Israel, Jesus withstood all temptations. He did not whine when he grew hungry or worship false gods. He did not grieve God’s Spirit. Unlike Israel, Jesus was a faithful, obedient Son. Jesus carried out God’s mission perfectly. He was the Light of the Word. He drew people to himself and told people about God’s wonderful works and steadfast love. Jesus was the perfect fulfillment of Israel (Lange 2014).

St. Paul expressly teaches that there are not two peoples, Jew and Gentile, with whom God deals separately from one another. On the contrary, Israel is the Body of Christ – all those, Jew or Gentile, who have been brought to penitent faith in Christ Jesus for the forgiveness of their sins. Jew and Greek, slave and free, male and female are all one through faith in Christ. To be in Christ is to be a part of Israel.

Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. So then, the law was our guardian until Christ came, in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ's, then you are Abraham's offspring, heirs according to promise (Galatians 3:24-29).

St. Paul explains that, those who have been connected to Christ through baptism have been connected to his death, and will also be connected to his resurrection.

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin (Romans 6:3-6).

Finally, Pieper has this to say regarding the physical nation of Israel:

It is the express declaration of the Apostle that the present state of Israel is not one of hardening of the heart, but there is a hardening only of a part of Israel, and Paul’s words (Rom. 11:32): ‘God hath concluded them all in unbelief that He might have mercy upon all,’ apply to the Jews till the end of the world. Walther says well: ‘True though it be that the Jews have crucified and rejected their own Messiah, still, according to the mystery unfolded by the Apostle, Jews shall be converted as long as Gentiles are converted. Not only will the door of grace remain open till the end, but there shall always be a number of both who actually enter the Kingdom of God’ (Pieper 1953).

Works Cited

Balofsky, Ahuva. "New Details Emerge on Rebuilt Altar of Jewish Temple." Breaking Israel News. March 23, 2015. http://www.breakingisraelnews.com/33583/new-details-emerge-rebuilt-holy-temple-jewish-world/#GuKaMp3WphwdHsCh.97 (accessed July 24, 2015).

Lange, Rev. Alexander J. "Israel Reduced to One." St. John's Lutheran Church - East Moline, IL. January 12, 2014. www.stjohnsem.org/TextSermons/.../Israel%20Reduced%20to%20One.rtf (accessed July 27, 2015).

Lenski, Dr. Richard C. H. The Interpretation of St. Paul's Epistle to the Romans. Columbus, Ohio: Wartburg Press, 1945.

Matthew, Rev. P. G. "The Salvation of the Jews." Grace Valley Christian Center. May 29, 2011. http://www.gracevalley.org/sermon_trans/2011/Salvation_of_Jews.html#f1 (accessed July 27, 2015).

Pieper, D.D., Francis. Christian Dogmatics. Vol. III. IV vols. Saint Louis: Concordia Publishing House, 1953.

"Supersessionism." Wikipedia. June 23, 2015. https://en.wikipedia.org/wiki/Supersessionism (accessed July 24, 2015).

The Temple Institute. "About The Temple Institute." The Temple Institute. https://www.templeinstitute.org/about.htm (accessed July 24, 2015).

Tim LaHaye Ministries. "Pre-Trib Doctrinal Statement." Tim LaHaye Ministries. https://www.timlahaye.com/Home/Content/517 (accessed July 24, 2015).

Timothy Joins Paul and Silas: A Comment on Acts 16:1-5

St. Paul, and his big knife.

Paul came also to Derbe and to Lystra. A disciple was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek. He was well spoken of by the brothers at Lystra and Iconium. Paul wanted Timothy to accompany him, and he took him and circumcised him because of the Jews who were in those places, for they all knew that his father was a Greek. As they went on their way through the cities, they delivered to them for observance the decisions that had been reached by the apostles and elders who were in Jerusalem. So the churches were strengthened in the faith, and they increased in numbers daily (Acts 16:1-5). 

Ok, so we just finished reading in Acts 15 about how the Jerusalem Council came to the conclusion that it was not necessary for Gentiles to obey the Mosaic Law and be circumcised to be Christians. What is the very next thing that we read about Paul? He circumcises Timothy, “because of the Jews who were in those places.” How is this different from what Paul describes Peter doing in Galatians, when he stops eating with the Gentiles because of the Judaizers[1]? And, why does Titus get a pass[2]? If I were Timothy, I might be a little perplexed – not to mention slightly upset – with Paul at this point. Perhaps this is the reason Paul is often depicted holding big knife… 

Evidently, the Jews whom Luke mentions in Acts 16 are different from the Judaizers Paul writes about in Galatians. Luther writes: 

When [Paul] encountered the stubborn Jews who insisted upon circumcision and the law, he took delight in teaching and doing the every opposite; he would not be coerced. But when he came to the weak and simple people he even practiced circumcision and let the law stand, until such time as he might strengthen them and deliver them from the law (Luther and Lehmann 1959)[3]. 

When a work, such as circumcision, is commanded by anyone to be performed as a requirement for salvation, it must be resisted, which was the case with Paul and Titus in Galatians 2. As a matter of Christian freedom, however, it (circumcision, or any other work) may be practiced in ways which are beneficial to the faith, as Paul does in this case, so as to facilitate his outreach to the Jewish community[4]. 

End Notes

[1] Galatians 2:11-14 

[2] Galatians 2:3 

[3] Luther, Martin, and Helmut T Lehmann. Luther's Works. Vol. 36. Saint Louis, Missouri: Concordia Publishing House, 1959. 

[4] Engelbrecht, Rev. Edward A., ed. The Lutheran Study Bible. Saint Louis: Concordia Publishing House, 2009.

Luther’s Grumpy Best

The Crucifixion

So I say, walk by the Spirit, and you will not gratify the desires of the flesh. For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever you want. But if you are led by the Spirit, you are not under the law. The acts of the flesh are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law. Those who belong to Christ Jesus have crucified the flesh with its passions and desires (Galatians 5:16-24).

Of all the confessional writings contained in the Book of Concord, The Smalcald Articles are my favorite. The Smalcald articles are one of three documents contained in the Book of Concord penned by Martin Luther himself (the other two being the Large and Small Catechisms). That fact alone, however, is not the reason for its appeal. In the Smalcald articles, as one theologian recently described, you get Dr. Luther at his “grumpy best”. The reason was simple: Luther thought that he was dying.

In December 1536 Luther was commissioned by elector John Frederick to write a statement of faith (McCain, Baker and Veith). This statement of faith was to contain all of the things in which the Evangelicals absolutely could not yield, and was to be used as a guide for the Lutheran theologians when they eventually met at the council called by the Pope. John Frederick ordered Luther to treat this document as his last will and testament, and he meant it:

It will nevertheless be very necessary for Doctor Martin to prepare his foundation and opinion from the Holy Scriptures, namely, the articles as hitherto taught, preached, and written by him, and which he is determined to adhere to and abide by at the council, as well as upon his departure from this world and before the judgment of Almighty God, and in which we cannot yield without becoming guilty of treason against God, even though property and life, peace or war, are at stake” (McCain, Baker and Veith).

Shortly thereafter Luther became deathly ill. Historians believe that he suffered a heart attack at that time (McCain, Baker and Veith). Luther did not have to pretend that The Smalcald Articles were his last will and testament. He believed that his own death was imminent, and he wrote in such a manner as to fit his circumstances. The language is urgent, to the point, and sometimes terse. He comes right to the point and does not concern himself with the feelings of his theological opponents. No flowery language, just Biblical theology. To me, this comes out most clearly in Luther’s writings about sin, the Law, and repentance.

He wastes no time telling us what sin is:

Here we must confess, as Paul says in Romans 5:12, that sin originated from one man, Adam. By his disobedience, all people were made sinners and became subject to death and the devil[1] (McCain, Baker and Veith).

And what the fruits of sin are:

The fruit of this sin are the evil deeds that are forbidden in the Ten Commandments. These include unbelief, false faith, idolatry, being without the fear of God, pride, despair, utter blindness, and, in short, not knowing or regarding God. Also lying, abusing God’s name, not praying, not calling on God, not regarding God’s Word, being disobedient to parents, murdering, being unchaste, stealing, deceiving, and such. This hereditary sin is such a deep corruption of nature that no reason can understand it. Rather, it must be believed from the revelation of Scripture (McCain, Baker and Veith).

He writes about how the Law shows us our sin:

But the chief office or force of the Law is to reveal original sin with all its fruit. It shows us how very low our nature has fallen, how we have become utterly corrupted[2] (McCain, Baker and Veith).

He writes about how God justifies us sinners, not by the Law, but through faith in Christ:

Allegory of the Old and New Testaments Hans Holbein the Younger

By the Law He strikes down both obvious sinners and false saints. He declares no one to be in the right, but drives them all together to terror and despair. This is the hammer. As Jeremiah says, “Is not My word like…a hammer that breaks the rock in pieces?” This is not active contrition or manufactured repentance. It is passive contrition, true sorrow of heart, suffering, and the sensation of death[3]…but to this office of the Law, the New Testament immediately adds the consoling promise of grace through the Gospel. This must be believed[4]…Whenever the Law alone exercises its office, without the Gospel being added, there is nothing but death and hell, and one must despair, as Saul and Judas did. St. Paul says, through sin the Law kills. On the other hand, the Gospel brings consolation and forgiveness. It does so not just in one way, but through the Word and the Sacraments and the like[5]… (McCain, Baker and Veith).

Good stuff, all of it. Then he gets grumpy. The subject of how sinful man is justified is the A-1 topic of the Reformation. In Article III, Section III of the Smalcald Articles Luther discusses what he called the false repentance of the Papists. He writes that his opponents teach incorrectly about repentance because they teach incorrectly about sin. Luther angrily points out that people were being taught that, if they confessed their sins and rendered satisfaction for them, they merited forgiveness. Luther writes:

So even in repentance, they taught people to put confidence in their own works…There was here no mention of Christ and faith. People hoped to overcome and blot out sins before God by their own works. With this intention, we became priests and monks, so we could protect ourselves against sin[6] (McCain, Baker and Veith).

He goes on to describe the attitude of the people toward sin and repentance during his time, If we are honest, we will admit that little has changed in the intervening centuries. People will gladly repent of the sins they consider to be “bad”. The problem arises when we consider the sin “good”. Luther uses the examples of illicit love and vengeful anger. These two particular issues have not changed from the Fall to the time of St. Paul, to the time of Luther, to the present day. 

He who could not have contrition at least ought to have “attrition.” I call that half a contrition, or the beginning of contrition. The fact is, they themselves [Luther’s opponents] do not understand either of these terms, anymore than I do. But such attrition was counted as contrition when a person went to Confession. If anyone said that he could not have contrition or lament his sins (as might be the case with illicit love or the desire for revenge, etc.), they asked whether he wished or desired to have contrition. When one would reply “yes” – for who, save the devil himself, would say “no”? – they accepted this as contrition. They forgave him his sins on account of this good work of his. Here they cited the example of St. Bernard and others[7] (McCain, Baker and Veith).

People were being taught – and were willing to believe – that they could live as they wished, doing as they pleased and, as long as they made the proper penance, they would be justified. How often have the faults of the spouse and the feelings of “love” toward the lover been cited in an effort to justify the dissolution of a marriage? How many times have we justified our ill-treatment or hatred of our enemies based on logical reasons (not to mention emotions that felt so good)? Sure, we recognize that it is sinful to commit adultery, but our case is special. Surely God understands the intricate nuances of our individual situation, and won’t count this particular case of adultery against us. After all, we’re in love.

We understand that Holy Scripture teaches us that to hate our brother is to murder him[8], and we even agree! It’s just that, in the case of our particular enemy, things are different because they are particularly evil. Surely God doesn’t hold us to this standard in our particular case, seeing as he is just, and knows how bad the other person is, and just how terrible the thing is that they have done to anger us.

Luther described how the people would exhibit contrition by basically wishing that they felt bad for the “just” sin that they were committing, but didn’t because they had a good reason for committing it. We are no different today. They, like us and men of all ages, tried to earn their salvation and forgiveness by keeping the law. They realized, however, that they couldn’t, so they set up their own law to keep, much like the Pharisees. The depravity of man is so complete, however, that men cannot even keep their own contrived rules. We are dead in our trespasses. We are utterly lost and cannot reconcile ourselves to God. Worse yet, we don’t want to be reconciled to God. In our unregenerate state we want God to accept us on our own terms. We act as though we have a bargaining position in this situation.

In our baptism we were united with Christ, who died to set us free from sin and the way of the Law (Engelbrecht). Now we should act like it. Eternal life has been promised to the justified. Those who live according to the flesh, as evidenced by their unrepentant continuation of the “works of the flesh” St. Paul describes, retain neither faith nor righteousness[9]. Having been united with Christ in our baptism, we have, as St. Paul says elsewhere, been united with Christ in his death, and we will also be united with him in his resurrection[10].

The Christian freedom which St. Paul describes earlier in his letter to the Galatians means conducting oneself by the power and leading of the Holy Spirit (Engelbrecht). So, each day we attempt to walk according to the Spirit as new creatures in Christ. When we inevitably stumble and sin, doing not the good we want to do but the evil we do not want, we come to the cross in penitent faith and receive the forgiveness that Christ won for us there with his holy precious blood and by his innocent suffering and death. This gift is just that – a gift we cannot earn. Any attempt to do so, however small or logical the human requirement may seem, demeans Christ and his sacrifice. There is not room for our penance on Christ’s cross. All Christians should become a little grumpy with whoever attempts to tell us that there is.

Works Cited

Engelbrecht, Rev. Edward A., ed. The Lutheran Study Bible. Saint Louis: Concordia Publishing House, 2009.

McCain, Paul Timothy, et al., Concordia: The Lutheran Confessions. Trans. William Hermann Theodore Dau and Gerhard Friedrich Bente. St. Louis: Concordia Publishing House, 2005.

End Notes

[1] SA III I 1

[2] SA III II 4 

[3] SA III III 2

[4] SA III III 3

[5] SA III III 7-8

[6] SA III III 12, 14

[7] SA III III 16-17

[8] 1 John 3:15

[9] Ap V 227 

[10] Romans 6:5

Click here to listen to Rev. Todd Wilken and Rev. Paul McCain discuss the Smalcald Articles in the first part of a weekly series on Issues ETC.