# Der Lutheraner_St. Louis Missouri_1855 01 16_S83
# AI translation — CHI Digital Archive (demonstration)

83

It is also significant that the devil begins his work with this, to hold the four winds, to hinder the influence of the pure teachers and these themselves. So fearful to him are God's trumpets; so little can he hope to accomplish anything, if the faithful servants of the LORD keep the field.

Yet it does not go altogether as the devil has in mind. V. 2. By the "other angel" Christ is to be understood, cf. Mal. 3, 1; he stands not on a corner of the earth, but ascends from the rising of the sun. He has therefore a heavenly origin and can command the prince of darkness. He restrains the messengers of the latter and meanwhile equips His members, that they may meet the threatening danger: for God suffers none to be tempted above his ability. How He does this Luther has said in the Preface. Shortly before the breaking in of all the devastation which the devil, by God's permission (cf. "the four angels, to whom it was given," that is, permitted by God; otherwise they might not come), works in the Church, He raises up truly gifted, valiant witnesses of the truth and sends also during the prevailing apostasy now and again an Elijah. Through the preaching of such instruments of the LORD the faithful Christians are so strengthened for the hour of temptation that they can then confess the pure doctrine, as those who are sealed with it in the forehead, that is, are not ashamed of it before the world. The "with a loud voice" points precisely to this, that Christ, in the time of grace, in which He thus divinely preserves (seals) His own, makes them, as it were, fireproof, whereof no man comprehends how it is at all possible, takes care for a right loud and urgent proclamation of the pure doctrine. Something of this the Church experiences at the present day.

Those who let themselves be sealed are from now on to the end of the chapter alone the object of contemplation. They are indeed those upon whom, as upon the 7000 who have not bowed their knees to Baal, the eyes of God are fixed alone, while the visible assembly, which adorns itself with the name of all that these have, drives away the Holy Ghost, so long as falsehood reigns in it.

They are divided into two classes, in the first of which come the Jews alone, according to the principle of St. Paul, Rom. 1, 16: "to the Jew first, and also to the Greek;" the number of the Jews is already closed (yet what is written of it in v. 4 ff. signifies only synecdochically a countless multitude). This points to the hardening of this people, which, with few exceptions, hinders the Holy Ghost in His work among them.

All must confess that only God, and indeed He who was in Christ and reconciled the world with Himself ("the Lamb"), has preserved them in temptation, and is also the sole source of their salvation, V. 10.

V. 11 and 12 show that in the gracious deliverance and the glorious victory of the comparatively few, yet in themselves countless elect, the whole heaven takes part and eternity has cause to rejoice.

V. 13 ff. From the distant goal of blessed eternity, to which the sealed attain, the glance is now directed to the way which they must walk in time. That one of the elders reminds of it is to be a direction how needful Christendom has it to be mindful of the heavenly calling which it has received, that it may not stumble at tribulation. At the same time it shows that the preaching office has especially to do with this, to awaken and strengthen the children of God, that they be content to walk in the footsteps of Him of whom, without even asking, they answered: Who is this? (especially apostate elders, who stood under the cross with shaking of the head), because He was even covered with shame, so unrecognizable had He become — and who has said: "Whoever will be my disciple, let him take up his cross and follow me.

(To be continued.)

Why are the preachers in the Holy Scriptures called servants, and their office a ministerium, a service?

Of this Johann Gerhard writes as follows: "The designation 'service,' which is given to the churchly office, reminds both the ministers of the Church themselves and their hearers of many necessary and useful things. The ministers of the Church, namely: 1. That they are to recognize that their office is not a political government, a despotic dominion, but a churchly service, a care and a diaconate. This designation is therefore to be set against the pride of the Roman high priest, the Pope, and of the papal bishops, who under the pretext of the churchly office arrogate to themselves a dominion and the power to give laws binding the conscience and to decide at their own judgment in matters of faith. Indeed the worldly authority also is called God's servant in Rom. 13, 4, because it too in the discharge of its office serves God, and this service, ascribed to it with respect to God, does not exclude its despotic (unlimited) dominion over its subjects; therefore it is called in the same place, V. 1, an authoritative power to which everyone is bound to be subject. But to the pastors of the Church the serving is ascribed not only with respect to God, but also with respect to the hearers or the flock; therefore they are not only servants of God, servants of Christ, servants of the New Testament, servants of the Gospel, but also servants of the congregation or Church, Col. 1, 25, servants through whom and through whose labor men are brought to faith by means of the preaching of the Gospel, 1 Cor. 3, 5; of whom (those who through them have become believers) the Apostle adds in the same place, V. 21 — 23: 'All things are yours: whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours. And ye are Christ's, and Christ is God's,' where the whole host of the congregation is set before the servants of the Word. 2 Cor. 4, 5: 'We preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake.' And from this source flows the very earnest admonition, opposed to the Apostles when they desired to obtain a certain political dominion, Matt. 20, 25, Mark 10, 24, Luke 22, 25: 'The princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you; but whosoever will be great among you, let him be your minister.' To this belong also those apostolic words, 2 Cor. 1, 24: 'Not for that we have dominion over your faith.' 1 Pet. 5, 3: 'Neither as being lords over God's heritage,' etc. 2. That in each and every part of their office they apply the due faithfulness and the due diligence, when they hear that they are legates of Another, servants of that most high Sovereign and stewards of the heavenly Householder, to whom they shall one day give account of their stewardship. And as of the priests and Levites, who performed the due duties of their office in the tabernacle and in the temple, it is said, after Old Testament manner of speech, that they 'stand before the LORD to minister unto Him,' Deut. 10, 8, on account of the special presence of God round about the ark of the covenant: so also the ministers of the Church are to perform all the business of their office as it were before the LORD, in whose stead they stand. Hither is to be referred the apostolic saying 1 Cor. 4, 1. 2: 'Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. Moreover it is required in stewards, that a man be found faithful.' Likewise the parables of Christ, Matt. 24, 45: 'Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season?' etc. Matt. 25, 14: 'For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods,' etc. Luke 12, 42: 'Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season!' etc. — The hearers, finally, this designation reminds: 1. That they show to their pastors, as God's legates and servants, the due honor and esteem; as therefore the Apostle, having said of the household of Stephanas, 1 Cor. 16, 15, that they had addicted themselves to the ministry of the saints, adds V. 16: 'That ye submit yourselves unto such, and to every one that helpeth with us and laboureth.' Indeed the pastors are servants of God and of the Church, yet they are not to be regarded as common slaves, but as such servants to whom one owes honor, esteem and