Scripture Alone.
The Sower sows the seed of His Word (Luke 8:4–15). This Word is living and powerful (Heb. 4:9–13) to conceive new life in those who hear it. But the planting of Christ is attacked by the devil, the world, and the flesh. Satan snatches the Word away from hard hearts. The riches and pleasures of this life choke off faith. Shallow and emotional belief withers in time of temptation and trouble. But see how Christ bears this attack for us! Christ’s cross was planted in the hard and rocky soil of Golgotha. A crown of thorns was placed upon His head. Satan and His demons hellishly hounded and devoured Him. Yet, through His dying and rising again, He destroyed these enemies of ours. Jesus is Himself the Seed which fell to the ground and died in order that it might sprout forth to new life and produce much grain. In Him, the weak are strong (2 Cor. 11:19–12:9). He is the Word of the Father which does not return void (Is. 55:10–13) but yields a harvest hundredfold.
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Jesus is Transfigured and Manifests His GloryThe Lord appeared to Moses in the light of the burning bush (Ex. 3:1–14). Later Moses’ face would shine with the light of God’s glory when he came down from Mount Sinai (Ex. 34:29–35). At the Transfiguration, Moses and Elijah appeared with the One who is the Light of Light Himself (Matt. 17:1–9). Jesus’ glory as God shines with brilliant splendor in and through His human nature. By this epiphany, our Lord confirmed the prophetic word (2 Pet. 1:16–21), revealing that He is the fulfillment of the Law and the Prophets. He manifested His majesty as the eternal Son of the Father, and He wonderfully foreshowed our adoption as sons (Collect). We who have been baptized into Christ’s body are given a glimpse of the glory that we will share with Him in the resurrection on the Last Day.
In His Baptism, Jesus Takes His Place with SinnersOur Lord Jesus is baptized “to fulfill all righteousness” (Matt. 3:13–17). He partakes of a baptism for sinners in order that He might be our substitute and bear the judgment we deserve. In the water, Jesus trades places with us. Our sin becomes His sin. His righteousness becomes our righteousness. Our glory, therefore, is in “Christ Jesus, who became to us…righteousness and sanctification and redemption” (1 Cor. 1:26–31). Jesus is the “chosen” One sent from the Father to release us from the prison house of sin and death (Is. 42:1–7). Baptized into Christ, we also become the chosen ones, beloved of the Father. We cross the Jordan with Jesus (Joshua 3) through death into the promised land of new life with God.
The Lord God is Manifested in the Incarnate Son
The Feast of the Epiphany centers in the visit of the Magi from the East. In that respect, it is a “Thirteenth Day” of Christmas; and yet, it also marks the beginning of a new liturgical season. While Christmas has focused on the Incarnation of our Lord—that is, on God becoming flesh—the season of Epiphany emphasizes the manifestation or self-revelation of God in that same flesh of Christ. For the Lord Himself has entered our darkness and rises upon us with the brightness of His true light (Is. 60:1–2, First Lesson). He does so chiefly by His Word of the Gospel, which He causes to be preached within His Church on earth—not only to the Jews but also to Gentiles (Eph. 3:8–10, Second Lesson). As the Magi were guided by the promises of Holy Scripture to find and worship the Christ Child with His mother in the house (Matt. 2:5–11, Gospel), so does He call disciples from all nations by the preaching of His Word, to find and worship Him within His Church (Is. 60:3–6). With gold they confess His royalty; with incense, His deity; and with myrrh, His priestly sacrifice (Matt. 2:11).
Jesus Blesses Us with His Name and Saves Us with His Blood
Our newborn God keeps the Law for us and brings Abraham’s promises to their fulfillment when He is circumcised. It is there that the Name above all names is “bestowed on Him” (Phil. 2:9), “the Name given by the angel before he was conceived in the womb”: Jesus, “the Lord saves” (Luke 2:21, Holy Gospel). He sheds the first drops of His precious blood in accordance with this Name and in anticipation of His cross, “for He will save His people from their sins” (Matt. 1:21). The law’s captivity gives way to the freedom of faith in Christ Jesus, who cuts a new covenant in His blood to be received by faith, whether male or female, Jew or Greek (Gal. 3:23–28, Second Lesson). His Name is given to us in Holy Baptism, and we are made sons of God and “heirs according to promise,” true offspring of Abraham by faith (Gal. 3:29). Eight days after the celebration of our Lord’s birth, a new “Year of our Lord” is begun in Jesus’ holy Name and with His benediction. Jesus is the Lord, and by this Name we are blessed (Num. 6:22–27, First Lesson).
On the cover are objects that connect closely to today’s celebration of the circumcision and naming of Jesus. A knife, embedded with jewels and engraved with the sign of the cross is a reminder of the act of circumcision that took place eight days after the birth of Jesus. This knife is not an ordinary knife, but ceremonial in nature, indicating that this rite isn’t just some ordinary action taking place. For a male Israelite, this act would not only place him under the obligations of the Law, but would also entitle him to the covenant promise of God to send a Savior. So the same is true of Christ. This act is not merely symbolic. Through his circumcision he places himself under the Law of God, and declares, through the first shedding of his blood, that he is the promised Savior from sin. Also adorning the cover is a Hebrew word (read right-to-left): “Yeshua.” It is the Old Testament name “Joshua,” which means “he saves.” This name was common in Israel at the time of Jesus’ birth. It would not have turned any heads at the Temple that morning. However, as the angel Gabriel reminded Joseph, this small child “would save his people from their sins” (Matthew 1:21). What an appropriate name given to a baby who already, through his perfect obedience to the Law (of being circumcised on the eighth day), would indeed save us all from our sins!
“He will come to judge the living and the dead.” We confess it every Sunday, but often live like those are empty words. Number your days aright and gain a heart of wisdom! Jesus wants us to be the waiting Church—the Church that watches for her Savior and cries, “Come, Lord Jesus!” As we journey through these latter days, however, our vigilance slips, and our hearts grow drowsy because the bridegroom seems to be taking so long. So while we wait, the Church prays, “Keep us ever watchful for the coming of your Son that we may sit with him and all your holy ones at the marriage feast in heaven.” (Prayer of the Day)
On October 23, the Church celebrates the Festival of St. James of Jerusalem, Brother of Jesus and Martyr. St. James of Jerusalem (or "James the Just") is referred to by St. Paul as "the Lord's brother" (Galatians 1:19). Some modern theologians believe that James was a son of Joseph and Mary and, therefore, a biological brother of Jesus. But throughout most of the Church (historically, and even today), Pauls' term "brother" is understood as "cousin" or "kinsman," and James is thought to be the son of a sister of Joseph or Mary who was widowed and had come to live with them. Along with the other relatives of our Lord (except his mother), James did not believe in Jesus until after his resurrection (John 7:3-5; 1 Corinthians 15:7). After becoming a Christian, James was elevated to a position of leadership within the earliest Christian community. Especially following St. Peter's departure from Jerusalem, James was recognized as the bishop of the Church in that holy city (Acts 12:17; 15:12ff.). According to the historian Josephus, James was martyred in AD 62 by being stoned to death by the Sadducees. James authored the Epistle in the New Testament that bears his name. In it, he exhorts his readers to remain steadfast in the one true faith, even in the face of suffering and temptation, and to live by faith the life that is in Christ Jesus. Such a faith, he makes clear, is a busy and active thing, which never ceases to do good, to confess the Gospel by words and actions, and to stake its life, both now and forever, in the cross.
Godliness with contentment leads the faithful steward to a life marked by faith, love, endurance and gentleness. Content with our needs, we make faithful use of the Lord’s blessings to carry out his kingdom work. Use of money for God’s loving purposes, avoids the love of money itself. We fight the good fight to break the grasp of mammon and take hold of the eternal life to which we are called. So then, real wealth is found in heavenly treasure. Earthly riches are not a reward for doing good, but rather an opportunity to do good.
Stealing is not only physically robbing another's possessions, but it is also taking advantage of other people. Luther was very concerned about unjust business practices, His comments particularly challenge us today, since we live in a culture built on a free-market economy and generally agree that nay price charged to people is morally acceptable. On the other hand, Luther points out how working people also steal from their employers by not giving a full day's work for a full day's pay. Though written over 475 years ago, Luther's comments on the Seventh Commandment are amazingly relevant and timely, and they point out the biblical distinction between the two kingdoms. For example, toward the end of the discussion on the Seventh Commandment in the Large Catechism, Luther wisely notes that the duty of the Church is to reprove sin and teach the Word of God. It is the duty of governing authorities to restrain lawlessness. The Church, as a spiritual institution, does not order society or enact societal laws; this is solely the duty of the government.
Commandments four through ten describe relationships with our fellow humans. Here Luther's understanding of "vocation" is apparent. Vocation comes from the Latin vocare, meaning "to call." God calls everyone to certain roles—or stations—in life. In this commandment, Luther describes our duty before God to honor father and mother, that is, to respect authority. God instituted all forms of authority as an extension of parental authority, for our good. There are various parental authorities, or "fathers," in our lives, including pastors, teachers, and government officials. Another insight by Luther is about the life of good works to which Christians are called. We should not regard "Church work" as more holy than the other things in life that we routinely do. Rather, all callings and stations in life serve God and are are opportunities for us to obey God's commandments and to serve our neighbor. The key observation Luther offers is this: faith is what makes a person holy. Faith alone. Good works serve God by serving other people.
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