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1 Corinthians 11:26–30

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Thus the Lord's Supper was instituted in the Church so that through this sign we might remember the promises of Christ, faith would be strengthened in us, and we might publicly confess our faith and proclaim the benefits of Christ. Paul says, “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” (1 Cor 11:26). But our adversaries contend that the mass is a work that justifies us ex opere operato, and removes the guilt and obligation of punishment in those for whom it is celebrated, as Gabriel writes.

Pulling It Together: In Exposition of the Canon of the Mass (26:81), Gabriel Biel claimed that the mass atoned for the people’s sins, simply by their presence at the mass. For that matter, the priest who celebrated the mass, would have his sins expiated, even though he was in an unrepentant state—simply because he did the work. It required no faith whatsoever. Instead, it was believed that the ritual itself was the saving act.

But the Lutherans confessed that there was no grace to be derived from the work itself. Thus, the Lord’s Supper is not a work through which we receive forgiveness because we went through the motions. We must eat and drink in faith and with repentant spirits. Our mere presence at the table does not atone for our sins. We do not believe in either the work of the priest or in our own work of showing up. This would be an unworthy eating and drinking that brings condemnation rather than grace. Instead, we have faith in the true work that we remember in that holy meal: the work and word of Jesus Christ.

Prayer: Thank you, Lord Jesus, for your word of presence in your body and blood. Amen.

Reading and Discussion of Luther's Catechisms is a more challenging study series based on assigned readings from the Book of Concord and related Scripture texts. Each study is comprised of eight sessions, plus an optional introductory session, presented in a question and discussion format.

Concerning Love and the Fulfilling of the Law – part 33

Sat, 20 May 23 00:00:00 +0000

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Genesis 22:1–14

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Because no works calm the conscience, they contrived new works in addition to God's commands. The people of Israel had seen the prophets sacrificing on high places. The examples of the saints moved the minds of those who hoped by similar works to obtain grace as those saints obtained it. Therefore the people began to imitate this work with remarkable zeal, in order that by such a work they might earn the forgiveness of sins, grace, and righteousness. But the prophets had been sacrificing on high places, not so these works might merit the forgiveness of sins and grace, but because they taught on these places and, accordingly, presented there a testimony of their faith. The people had heard that Abraham had sacrificed his son. Therefore, in order to appease God by a most cruel and difficult work, they also put their sons to death. But Abraham did not sacrifice his son with the opinion that this work was a price and propitiatory work for the sake of which he was accounted righteous.

Pulling It Together: In 1920, the farmers and ranchers of a small town in southern Texas quit working. For one year, they all laid off work and built a brand new Lutheran Church. What a sacrifice! A year of wages for dozens of families was forfeited so that the next generation could worship the Lord God. Surely, some of those people thought, “How will we get by? How will we live?” That is when a word comes to the faithful: “The Lord will provide.”

Did they earn God’s favor and grace through a year of hard work? No. Did the sacrifice of their livelihood reconcile them to God? No. Did the sacrifice of praise in the new church building merit God’s forgiveness? No. But you can bet the people in the area heard about it and talked. Such a great testimony to the faith of a people does not go unnoticed—by people or by God. Yet their sacrifice did not merit God’s grace—nor do our sacrifices and service. For God has graciously provided a Lamb who takes away the sins of the world for those who have faith in him.

Prayer: Lamb of God who takes away the sins of the world, grant us peace. Amen.

The kind of church we see in the New Testament is different from what most modern people imagine when they think of “going to church.” Experience Life Together: Experiencing House-Church Ministry, by Rev. Tom Hilpert, is a 15-week house-church curriculum designed for pastors, lay leaders, and churches interested in getting a taste for what church in the home is really like. Whether referred to as a house-church, organic church, alternative church, or cell church, this material applies well to any group that wants to experience Christian worship in the context of a small group meeting within the homes of the participants.

Concerning Love and the Fulfilling of the Law – part 32

Fri, 19 May 23 00:00:00 +0000

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Jeremiah 7:20–22

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

This godless opinion concerning works has always existed in the world. The Gentiles had sacrifices derived from the fathers. They imitated their works but did not keep their faith. Instead, they thought that the works were a propitiation and price by which God would be reconciled to them. The people in the law imitated sacrifices with the opinion that these works would appease God, so to say, ex opere operato. We see how earnestly the prophets rebuke the people about this opinion. “I do not reprove you for your sacrifices” (Psa 50:8). “I did not speak to your fathers or command them concerning burnt offerings and sacrifices” (Jer 7:22). Such passages do not condemn works, which God had certainly commanded as outward functions in the government, but they condemn the godless opinion that by these works people appeased the wrath of God, and thereby eliminated faith.

Pulling It Together: The working of the work does nothing to temper the Almighty. You could sacrifice a thousand burnt offerings and it would not pacify him. You could serve on every committee in your church and it would not justify you to God. What else could you try? Well, you could give every dollar that you earn this year to missions. But you have already surmised the correct answer. That, also, would not reconcile God.

Is God displeased with sacrifice, service, and offerings? Not necessarily. These works must be done in faith that God is reconciled by faith in the sacrifice of his Son instead of your works. We ought not serve, sacrifice, and give because we imagine that we can earn God’s favor through the things we do, even if done for him. Instead, we know that we are favored by him because of Christ. We do these other things because they are expressions of his kingdom, not because we suppose he is appeased by the work that we have done (ex opere operato).

Prayer: Direct my steps in wisdom, Lord, and help me walk in your counsels. Amen.

Portraits of Jesus is a nine-session Bible study that explores the "I AM" statements given to us by Jesus himself. In comparing Jesus' words with related Scripture in both the Old and New Testaments, the study provides a well-rounded look at the center of our faith in Christ.

Concerning Love and the Fulfilling of the Law – part 31

Thu, 18 May 23 00:00:00 +0000

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1 John 5:13–15

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

We condemn this godless opinion concerning works. First, it obscures the glory of Christ when people offer their works to God as a price and propitiation, an honor due to Christ alone. Second, they nevertheless do not find peace of conscience in these works. Instead, in true terror, they heap up works upon works, and eventually despair because they find no work sufficiently pure. The law always accuses and elicits wrath. Thirdly, such persons never attain the knowledge of God because they angrily flee from God’s judgment and affliction, never believing that they are heard. But faith assures us of the presence of God, being certain that God freely forgives and hears us.

Pulling It Together: God wants us to be confident of eternal life. He does not dangle salvation over our heads, tempting us and teasing us to work a little harder, or else. Instead, we are to believe in the great name of Jesus Christ, who died and rose and ascended so that we might do the same. He alone endured the cross and the shame (Heb 12:2) for our sin. We did nothing. And we do nothing. Christ alone is the satisfaction for our sin. We do not share the honor with him.

It sounds downright un-American but you have to stop believing in yourself. As long as you believe that you have some stake in your salvation, you will always be frightened that you have not been good enough, have not done enough, or that what you have done was not done with purity and charity. That terror can be relieved. You can have peace of conscience and certainty in God—as soon as you stop having faith in yourself. When, instead, you have faith alone in Christ alone, you will serve him with a glad and liberated heart. You will pray to him, knowing that you are both loved and heard—because of what Christ did, not because of what you have done.

Prayer: Thank you, Lord, for hearing my prayers and caring for me. Amen.

A Reading and Discussion of the Augsburg Confession is written in easy-to-understand language but is a challenging study series based on assigned readings from the Book of Concord and related Scripture texts. Each study is comprised of eight sessions, plus an optional introductory session, each presented in a question and discussion format. Click here to see the Table of Contents and a sample session.

Concerning Love and the Fulfilling of the Law – part 30

Wed, 17 May 23 00:00:00 +0000

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John 6:27–29

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Good works ought to follow faith. However, people use works in a far different way when they cannot believe with certainty that they are freely forgiven and have a reconciled God for Christ's sake. When they see the works of saints, they imagine in a human way that saints have earned the remission of sins and grace through these works. So they imitate them, thinking that through similar works they too merit the forgiveness of sins and grace. They believe that they appease the wrath of God and are counted as righteous through their own works.

Pulling It Together: “I promise that I’ll do better!” children declare to their parents when they have been caught in another transgression. When they grow up, they promise the same thing to their spouses. How much better we would fare if we truly believed that our parents cared for us, that our husbands or wives really loved us. So long as we believe that our familial or marital well-being depends upon ourselves, never depending upon the love of another, these relationships will suffer.

We carry the same baggage into religious affairs. So long as we think our relationship with God depends upon ourselves, it will also suffer. As long as we imagine that we make the difference with God, we will fail God—and ourselves. We should always depend upon the strength of God’s love for us when the expressions of our own love are weak.

When the people asked Jesus what work they should do in order to please God, his answer was plain and simple. Believe! That is the blessed work we should do for God. Other works will necessarily follow faith but when we fail in our efforts, as we certainly will, the only work that matters is that we still believe in God’s Son.

Prayer: I believe, Lord; help my unbelief. Amen.

Learning About Communion teaches the meaning of Holy Communion according to the pattern of Luther's Small Catechism, and is recommended for the Fifth Grade Level. Each week focuses on a specific Bible story that illustrates the theme, with additional references from Scripture and Luther's Small Catechism - Children's Version. Lessons emphasize the sacramental promise of the forgiveness of sins conveyed to us in the body and blood of our Lord Jesus Christ. This booklet was designed to be used as a Sunday School unit, or for classes to prepare students for their First Communion.

Concerning Love and the Fulfilling of the Law – part 29

Tue, 16 May 23 00:00:00 +0000

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Romans 4:9–12

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Paul also teaches about works in Romans 4:9–12, saying that Abraham did not receive circumcision in order that he might be justified. Being accounted righteous by faith, he had already been justified. Circumcision was added so that he might have a sign written in his body, reminding him to exercise his faith, to confess his faith before others, and by his testimony invite others to believe. “By faith Abel offered to God a more acceptable sacrifice” (Heb 11:4). Because he was righteous through faith, the sacrifice that he made was pleasing to God. His work did not merit the forgiveness of sins and grace. Yet, through the sacrifice, he exercised his faith and invited those who observed it to believe.

Pulling It Together: You were baptized before you ever thought to do a good deed. God put his seal on you first. So, baptism, like circumcision, is a sign that God gives Christ’s righteousness to sinners (Rom 5:8). Then, once you have faith in Christ, you will love him and keep his commandments (John 14:15). Your obedience does not make you righteous or cause your sins to be forgiven since you have already been justified to God through faith in Christ. Your faithful works confirm your faith in the fullness of God within you (Eph 3:19). Through your obedience to God’s commands, he increases your faith while calling others to believe (Luke 17:5).

Prayer: Thank you, Lord, that while I was still a sinner, you died for me. Amen.

Personalities of Faith, part 1, is a ten-session Bible study for youth. The goal of the series is to encourage young people to commit themselves to follow Jesus in discipleship by becoming "personalities of faith." By showing biblical examples of people who have followed—or failed to follow—God's call, participants will be prepared to better follow the Lord in their own lives.

Concerning Love and the Fulfilling of the Law – part 28

Mon, 15 May 23 00:00:00 +0000

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1 John 3:1–3

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Because faith makes us children of God, it also makes us co-heirs with Christ. Therefore, because our works do not merit justification, through which we are made children of God and co-heirs with Christ, we do not merit eternal life by our works. Faith obtains this because faith justifies us and has a reconciled God. Eternal life is given to the justified, according to Romans 8:30. “Those whom he justified he also glorified.” Paul commends to us (Eph 6:2) the commandment about honoring parents, mentioning the reward that is added to that commandment. He does not mean that obedience to parents justifies us before God, but that when it occurs in those who have been justified, it merits other great rewards. Yet God exercises his saints variously, often deferring the rewards of the righteousness of works in order that they may learn not to trust in their own righteousness, and may learn to seek the will of God rather than the rewards. This happened with Job, in Christ, and other saints. Many psalms teach this, consoling us against the happiness of the wicked. “Be not envious of wrongdoers!” (Psa 37:1). Christ says, “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven” (Matt 5:10). By these praises of good works, believers are undoubtedly moved to do good works. Meanwhile, the doctrine of repentance is also proclaimed against the godless, whose works are wicked; and the wrath of God is communicated, by which he has threatened all who do not repent. Therefore we praise and require good works, showing many reasons why they ought to be done.

Pulling It Together: Garry Trudeau produced a popular series of cartoons in the 70s called I Have No Son. The father in the series seemed to disown his son for being an embarrassment, someone who did not think or act at all the same as himself. Sometimes this is the way humans treat their offspring. God is different.

Despite ourselves, the Father has called us his children. As his children, we try to honor God and please him by being obedient to his commandments. We are not always successful but God still loves us. He knows that one day—if only when days are finally ended—we will grow up into the likeness of his Son. In the meanwhile, when we do succeed at doing some good and appearing to have some of the family likeness and character, our good works do not earn us forgiveness of sins and justification. Indeed, it may seem like there is no reward at all for the good that we do. Sometimes, our lives are just as difficult as they ever were. So, we should always seek to do God’s will, instead of seeking rewards, no matter how tough life gets. Melancthon gives Christ and Job as examples of those who persevered under tremendous trials. There are plenty of examples of other saints who are models of Christian behavior.

Who knows? Perhaps your good works, done because of love for God instead of reward, are modeling the life of one more saintly child to someone who is watching you.

Prayer: May your will be done in my life today, Lord. Amen.

Living Faith, a Believer's Guide to Growing in Christ is a discipleship resource based on Martin Luther’s Small Catechism. This 12-part Bible study by Pastor Brack East is designed to help individuals grow more deeply into a living faith in Jesus, while interacting with other believers in a life-to-life setting of three or four people. Such settings around the Word of God have proven to be part of the workshop of the Holy Spirit, and Luther’s Small Catechism has stood the test of time as a reliable guide to growing in faith.

Concerning Love and the Fulfilling of the Law – part 27

Sun, 14 May 23 00:00:00 +0000

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1 Corinthians 3:6–9

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

To disparage works such as the confession of doctrine, affliction, works of charity, and mortification of the flesh would be to disparage the outward government of Christ's kingdom on earth. Here we add a word concerning rewards and merits. We teach that rewards have been offered and promised for the works of believers. We teach that good works are meritorious—not for the forgiveness of sins, grace, or justification which are only obtained through faith, but for other physical and spiritual rewards in this life and the life to come. Paul says, “Each shall receive his wages according to his labor” (1 Cor 3:8). Therefore, different rewards will be given to different labors. But the forgiveness of sins is offered in the same way and equally, just as Christ is one and is offered freely to all who believe that their sins are forgiven because of Christ. Forgiveness of sins and justification are received only by faith, and not because of any works. Terrors of conscience make this evident, since none of our works can oppose God's wrath. Paul clearly states this: “Since we are justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have obtained access to this grace in which we stand,” etc (Rom 5:1).

Pulling It Together: That God rewards one’s labors is certain but what he rewards to “fellow workers,” and when, is unknown. What is very certain, however, is that all who believe in Christ for forgiveness of sins, justification with God, and salvation, receive these blessings equally. People do not receive more forgiveness because they labored harder or did greater works of charity. The remission of sins is received by faith in Christ’s work, not by believing in our own works. The result of the right faith is peace with God. Is there really a need for any additional reward?

Prayer: What shall I give to you today, Lord, but to receive your gift of salvation? Amen.

Crossways is now available through Sola Publishing!

Sola Publishing is now the exclusive North American distributor of the Crossways Bible Studies written by Dr. Harry Wendt. These include The Divine Drama ®, See Through the Scriptures ®, Topical Short Courses, and the original Crossways ® series. Preserving the legacy of a ministry that has served the Gospel for over forty years, Sola is proud to reintroduce these courses to a new generation!

Concerning Love and the Fulfilling of the Law – part 26

Sat, 13 May 23 00:00:00 +0000

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1 Corinthians 16:1–4

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

David's labors in waging war and governing the nation are holy works, true sacrifices, godly battles to defend the people who had the Word of God against the devil, in order that the knowledge of God might not be entirely extinguished on earth. We think the same about every good work in the humblest job and in private life. Through these works Christ celebrates his victory over the devil, just as the distribution of alms by the Corinthians (1 Cor 16:1) was a holy work, a sacrifice, and battle of Christ against the devil, who is at work so that nothing may be done for the praise of God.

Pulling It Together: You may think that your little church does not contribute much to the kingdom. Never think that way. That is the same as saying that Christ does not contribute much to his own kingdom. For it is Christ who is at work in you and in your congregation. When your church gives to the local food pantry, Jesus celebrates another victory over the devil. When your congregation supports a missionary, Christ’s kingdom marches forward. When your church eats the bread and drinks the cup, you proclaim the Lord’s death until he returns (1 Cor 11:26).

All of these things and more are the very power of God at work in your congregation—no matter the size. The same is true of little old you. You may consider yourself quite ordinary but what does that say about your Lord? Do you not realize that Jesus Christ is in you (2 Cor 13:5)? He is strong in you, despite all the weakness that you know about yourself. In fact, in these very weaknesses, Jesus celebrates his power through you. Where you and I fail, he succeeds for us. What a great victory it is each and every day when the devil points his finger at you and complains to God what a sinner you are, while the Father smiles over you, declaring once again that you are a saint because of your faith in his Son. Thus, day after day, week after week, Satan is defeated again and again in your life and your church.

Prayer: Use me today, Lord, for the advancement of your kingdom. Amen.

Where Two or Three Are Gathered is a guide for what Luther referred to as "mutual conversation and consolation" among believers. These are the times we come together one to one, as people of faith, to talk about our lives and struggles, and strengthen one another in prayer with the promise of God's grace and mercy. This devotional conversation guide may be used for a number of purposes and applications where people are looking for some help in structuring conversations on the practical and spiritual dimensions of Christian discipleship.

Concerning Love and the Fulfilling of the Law – part 25

Fri, 12 May 23 00:00:00 +0000

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2 Corinthians 13:4–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Good works are to be done on account of God's command and for the exercise of faith, witness, and thanksgiving. For these reasons good works need to be done. However, they are done in the flesh that is not yet entirely renewed, that inhibits the movements of the Holy Spirit, imparting some of its uncleanness. Yet, because of faith in Christ, these are holy, divine works, sacrifices, and acts under the reign of Christ, displaying his kingdom to this world. For in these activities, he sanctifies hearts and represses the devil. In order to sustain the gospel among people, he openly opposes the kingdom of the devil with the confession of saints, and in our weakness, declares his power. The dangers, labors, and sermons of the Apostle Paul, Athanasius, Augustine, and other teachers of the Church, are holy works, are true sacrifices acceptable to God, struggles through which Christ repressed the devil and drove him away from those who believed.

Pulling It Together: You are not yet perfect. You are weak. The old nature still clings to you, making your works, however well-intentioned, seem poorly executed and blemished. And as long as that is all you see, the devil is happy. So, understand this also: the power of God is at work in you and it horrifies that devil. Though your works are imperfect, because they are done with faith in Christ, are accepted by God and holy. This must boggle the mind of Satan. Surely, he cries, “Foul!” How unfair it seems to him that we do not receive the penalty of our imperfection. Instead, even the labors of ordinary Christians subdue the devil because they are not done in the power of those persons but in the power of God.

“Jesus Christ is in you.” We know it is true but we get distracted by our own performance. That is why we must always bring back to the memory of faith that the power of God is real and at work in our lives—especially in our weaknesses. That is when the Lord is strongest in us (2Cor 12:9). So, the next time you try and seem to fail, rejoice that Christ reigns over sin, death, and the devil, that he turns your seeming failures into victories. Get your eyes off of yourself, and keep your sights fixed on Christ.

Prayer: Holy Spirit, help me walk by faith instead of by sight. Amen.

All God’s Critters is a Sunday School series designed for young students in Preschool and Kindergarten. Lessons are based on storytelling, rhyme, and pictures, and are suitable for participation by non-readers. The flexible lesson plans introduce the youngest believers to the importance and truth of God’s Word. Each lesson includes the story of the day written in a simplified manner so that young children may understand an important truth about God and what it means for us to be God’s children. All God’s Critters curriculum is fully reproducible and is designed with the particular needs of small churches, mission congregations, and house churches in mind. Check out some sample pages by clicking here.

Concerning Love and the Fulfilling of the Law – part 24

Thu, 11 May 23 00:00:00 +0000

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2 Timothy 2:14–17a

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

But in just and sure cases, one or two explanations derived from the sources correct all things that seem to offend. This occurs in our current discourse. The rule that I have just expressed explains all the passages they have cited on law and works. We acknowledge that Scripture teaches in some places the law, and in other places the gospel, the free promise of the forgiveness of sins for Christ's sake. But our adversaries absolutely abolish the free promise when they deny that faith justifies, and teach that we receive forgiveness of sins and reconciliation because of our love and works. If the forgiveness of sins depends upon the condition of our works, it is totally uncertain and the promise would be abolished. Therefore, we refer godly minds to the consideration of the promises. We teach them about the free forgiveness of sins and about reconciliation, which occurs through faith in Christ. Then we add the doctrine of the law. It is necessary to handle these matters correctly, as Paul says in 2 Timothy 2:15. We must see what Scripture ascribes to the law and what it ascribes to the promises. For it praises works in such a way as not to remove the free promise.

Pulling It Together: “I promise you that we will go for ice cream after school.” That is a promise that is free of of conditions. The only thing you have to do, if one could call such a thing something that is done, is believe the promise—or not. However, if the parent picks up the child and goes home instead of to the ice cream parlor, the child might wonder aloud, “I thought we were going for ice cream.”

If the parent then stated that ice cream would only be given if homework and chores were done first, the child would be confused. The promise had been freely given; no conditions were attached. Worse, the child believed the parent, and that belief was dismantled because stipulations had been added to the unqualified promise.

God is no such Father. He has freely promised his merciful grace through Christ. The forgiveness of sins is certain because it depends upon the promise of God, not your deeds.

So, do your homework, take out the trash, and clean your room—or your adult versions of such duties. Do these things because you wish to please God. But do not depend upon them to make a promise sure when it is already certain. In this way, the Scriptures are rightly handled or divided, with law and gospel having their own function, and the promise of God remaining free in Christ Jesus.

Prayer: Lord, help me rightly handle the Scriptures, gently correct its opponents, yet avoid quarreling so that people around me are brought to a knowledge of the truth. Amen.

Dwell In My Love!, unit 3 in the Word of Life Series, is a resource for those looking to develop small groups built around the Word of God. This model of small-group ministry is an excellent tool for evangelism since it is rooted in prayer and Scripture. Its primary focus is to empower those who believe in Jesus Christ to be comfortable sharing their faith and inviting others to experience a transformed life in our Lord and Savior, Jesus Christ. Meant for use in Small Group gatherings, each of the six sessions is based on a primary Scripture text, with intentional time for reflection. There are questions, prayer, faith sharing, and mini evangelism case studies. The series would be helpful for those involved in starting a Bible study fellowship, house church, or mission congregation. It can also be used by established congregations to aid in establishing a small group ministry.

• Unit 1 • Unit 2 • Unit 3

Concerning Love and the Fulfilling of the Law – part 23

Wed, 10 May 23 00:00:00 +0000

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Matthew 11:28–30

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Reply to the Arguments of the Adversaries

Now, when the grounds of this case have been understood, namely, the distinction between the law and the promises or gospel, it will be easy to resolve the objections of the adversaries. They cite passages concerning the law and works, but omit passages concerning the promises. We reply to all opinions concerning the law that it cannot be observed without Christ, and that if civil works are done without Christ, they do not please God. Therefore, when works are commended, it is necessary to add that faith is required—that works are commended because of faith, that they are the fruits and testimonies of faith. Ambiguous and dangerous cases produce many and various solutions. For the judgment of the ancient poet is true: "An unjust cause, being in itself sick, requires skilfully applied remedies."

Pulling It Together: There is nothing ambiguous about the distinction between the law and the gospel. The law requires one to keep its commandments, rules, and rituals. The gospel requires one to believe that Jesus has fulfilled the law. Therefore, even when one obeys a commandment, it is done with faith in what Jesus has done. For even if we can practice the commandments sometimes, we cannot do so consistently and perfectly, which the law requires. The standards of the law are still in place, but because Jesus has fulfilled them, we now practice the law, however imperfectly, because of love instead of mere duty. More than that, we have come to understand that God does not love us because we keep the law. He loves us and accepts our efforts because we have faith in his Son. Anything we do, whether it be cutting the church lawn on Saturday or keeping the third commandment the next day, is a by-product of our faith in Christ. These things do not move God to accept us or love us.

Prayer: Thank you for even loving me, through Jesus Christ my Lord. Amen.

Go and Tell, unit 2 in the Word of Life Series, is a resource for those looking to develop small groups built around the Word of God. This model of small-group ministry is an excellent tool for evangelism since it is rooted in prayer and Scripture. Its primary focus is to empower those who believe in Jesus Christ to be comfortable sharing their faith and inviting others to experience a transformed life in our Lord and Savior, Jesus Christ. Meant for use in Small Group gatherings, each of the six sessions is based on a primary Scripture text, with intentional time for reflection. There are questions, prayer, faith sharing, and mini evangelism case studies. The series would be helpful for those involved in starting a Bible study fellowship, house church, or mission congregation. It can also be used by established congregations to aid in establishing a small group ministry.

• Unit 1 • Unit 2 • Unit 3

Concerning Love and the Fulfilling of the Law – part 22

Tue, 09 May 23 00:00:00 +0000

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Acts 2:36–39

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

From this it is evident that we are justified before God by faith alone since by faith alone we receive forgiveness of sins and reconciliation, reconciliation or justification being something promised because of Christ, not because of the law. Therefore it is received by faith alone, although, when the Holy Spirit is given, the keeping of the law follows.

Pulling It Together: Most of us have been a part of group projects in school. Three or four people are assigned to a team to complete an assignment. Many times, one person does all the work while the entire group gets the credit. Two things stand out in such cases. One, is the rather amazing faith that the group has in one person’s resolve to get the work accomplished. The other, is that the one person would rather the others not contribute because they would likely bring down the grade. That person knows that his or her work will be sufficient to earn a good mark. The rest of the group knows it too.

In this same way, our efforts play no part in the forgiveness of sins and justification before God. When we have faith, specifically when we become sorry for our sins, believe in Christ, and are baptized, we are forgiven our sins and receive the Holy Spirit. We are now justified before God because of our faith in Christ, yet we desire to please God by keeping his commandments. Still, we fulfill them imperfectly and place no trust in our law-keeping. To do so, would be to cheat Christ of the honor that he alone deserves. He is our forgiveness, justification, reconciliation. Christ alone has earned our good mark with God.

Prayer: Lord Jesus, give my family and me absolute trust in your promise. Amen.

Come and See, unit 1 in the Word of Life Series, is a resource for those looking to develop small groups built around the Word of God. This model of small-group ministry is an excellent tool for evangelism since it is rooted in prayer and Scripture. Its primary focus is to empower those who believe in Jesus Christ to be comfortable sharing their faith and inviting others to experience a transformed life in our Lord and Savior, Jesus Christ.

• Unit 1 • Unit 2 • Unit 3

Concerning Love and the Fulfilling of the Law – part 21

Mon, 08 May 23 00:00:00 +0000

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Psalm 46:1–11

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

The promise should always have the view that because of his promise, God wishes for Christ's sake, and not because of the law or our works, to be gracious and to justify. In this promise timid consciences ought to seek reconciliation and justification. By this promise they ought to sustain themselves and be confident that for Christ's sake, because of his promise, they have a gracious God. Thus works can never render a conscience pacified; only the promise can. If, therefore, justification and peace of conscience must be sought elsewhere than in love and works, love and works do not justify, although they are virtues and pertain to the righteousness of the law, in so far as they are a fulfilling of the law. To that degree, this obedience of the law justifies by the righteousness of the law. But this imperfect righteousness of the law is only accepted by God because of faith. Accordingly it does not justify, neither reconciling, nor regenerating, nor by itself making us acceptable before God.

Pulling It Together: Peace is a profound need in our world that is torn apart by war and terrorism. There is also the lack of peace caused by bad economic conditions. Yet the lack of peace that is most dire is spiritual. It is this peace that the Confessions address. The deepest need of the Christian—and of others, if they knew better—is peace of heart. This tranquility is only had by trusting in the promise of God. As soon as we begin to trust our religiosity, good works, morality, or virtue, peace of mind begins to slip away. Yet, when we remember that God wants to be gracious toward us and, in fact, is because of Christ’s reconciling work on the cross, the heart is quieted. Peace of mind is the great spiritual need of Christians, yet they rob themselves of it by trusting in their works and service. Works cannot justify us to God. These acts are only accepted by God if they are done with faith in Christ. Therefore, peace in the heart is discovered through faith, by trusting in the promise of God. Be still; have faith that God has been reconciled by Christ alone.

Prayer: Lord Jesus, help me to be still and know that you are God. Amen.

By the Will of God

A Nine-Session Bible Study on the Book of Ephesians

by Rev. Drs. Amy C. Little and Steven E. King

Paul’s letter to the Ephesians is one of the central books of the New Testament in that it lays out the solid foundation of Christ’s identity, what he has done for us, and what implications his grace has in our lives of faith. While the letter carries strong theological weight, it is also very gracious and supportive on a personal level. It reminds us that God alone is the sovereign actor in our salvation, choosing us in Christ before the foundation of the world. The book also shows us what this choice made by God means for how we live our lives.

Concerning Love and the Fulfilling of the Law – part 20

Sun, 07 May 23 00:00:00 +0000

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8 Be vigilant so that no one manipulates you by philosophy and empty deception, according to human tradition, according to the rudimentary principles of the world, and not according to Christ. 9 For in him dwells bodily the entire fullness of the divinity, 10 and you have been filled in him who is the head of all dominion and authority. (Colossians 2:8–10)

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Paul teaches this in Galatians 3:13, when he says, “Christ redeemed us from the curse of the law, having become a curse for us.” That is, the law condemns all men, but because sinless Christ has borne the punishment of sin and been made a victim for us, he has removed that right of the law to accuse and condemn those who believe in him. He is the propitiation for whose sake they are now accounted righteous. But since they are declared righteous, the law cannot accuse or condemn them, even though they have not actually satisfied the law. Paul writes to the same effect in Colossians 2:10. “You have come to fulness of life in him.” It is as though he were to say, “Although you are still far from the perfection of the law, the remnants of sin do not condemn you because for Christ's sake you have a sure and firm reconciliation—if you believe—even though sin still dwells in your flesh.

Pulling It Together: You are not whole because you have filled yourself. If you believe in Christ, you are whole and filled in him, by him, because of him. So far, and as far as this life allows, you will never be whole as a result of your religious works and moral behavior. You will fail as much or more than you succeed at these works because sin and the old nature cling to you. Nevertheless, you are reconciled to God because of the wholeness of Jesus Christ. Be sure of this; be confident in your faith in him. Christ alone is your fullness. He completes you—in spite of yourself.

Prayer: We praise and bless you for being our fullness, the one who completes us. Amen.

Learning About Confession teaches the meaning of Confession and Forgiveness according to Luther's guidance in the Small Catechism. It is recommended for the Sixth Grade Level. Each week focuses on a specific Bible story that illustrates the theme, with additional references from Scripture and Luther's Small Catechism - Children's Version. With a healthy balance of Law and Gospel, lessons emphasize the connection between repentance and forgiveness, and how the promise of God’s forgiveness changes our lives.

Concerning Love and the Fulfilling of the Law – part 19

Sat, 06 May 23 00:00:00 +0000

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Hebrews 11:4–6

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Therefore we cannot conclude that we are accounted righteous before God because of our fulfilling of the law. In order for the conscience to become tranquil, justification must be sought elsewhere. For we are not righteous before God as long as we flee from God's judgment and are angry with God. Therefore we must conclude that, being reconciled by faith, we are accounted righteous for Christ's sake, not because of law-keeping or our works. This elementary fulfilling of the law pleases God because of faith. Because of faith, there is no charge of our imperfect keeping of the law, even though the sight of our imperfection frightens us. So then, if justification must be sought elsewhere, our love and works cannot justify. We ought to regard the death and satisfaction of Christ far above our purity—indeed, far above the law itself. His propitiation is given to us so that we might be sure that because of this satisfaction, and not because of our fulfilling of the law, we have a gracious God.

Pulling It Together: It will always be impossible in this life to do anything in an altogether pure manner. However unfulfilled our efforts seem to us, they are accepted by and pleasing to God if they are done with faith in Christ. This means that we have no faith in the works themselves or in our doing of them. They are simply offerings to God. Rather, our faith is in the completed work of Christ. Because we have faith and are certain that Christ satisfied God’s righteous commandments, we can also be sure that his Father is gracious and merciful toward us. Because God sent his Son to fulfill the law and save us, we know that God loves us.

Prayer: Thank you, Lord, for giving me faith. Increase my faith. Amen.

The Sola Confirmation Series, written by the Rev. Steven E. King, is work-book style Confirmation curriculum. It is designed to serve as a simple and practical resource for teaching the biblical Word of God according to the traditional pattern of Martin Luther’s Small Catechism. Each book in the series can be used as the basis for a “come as you are” small group Bible study, as a student book for home school or independent study programs, or as a classroom tool and homework resource as part of an existing confirmation program.

The Ten Commandments book is a ten-week unit, which includes one session on each of the Commandments. The Scripture focus in the Ten Commandment series is on Moses and the Exodus Cycle, with Bible Study lessons taken primarily from the Pentateuch.

Concerning Love and the Fulfilling of the Law – part 18

Fri, 05 May 23 00:00:00 +0000

Photo by Samuel Martins - Unsplash

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Romans 3:28–31

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Augustine says it well: “All the commandments of God are fulfilled when whatever is not done, is forgiven.” Therefore he requires faith even in good works, in order that we may believe that we please God for Christ's sake, and that even the works are not of themselves worthy and pleasing. And Jerome, speaking against the Pelagians, says: “Then, therefore, we are righteous when we confess that we are sinners, and that our righteousness consists not in our own merit, but in God's mercy.” Therefore, faith ought to be present in this rudimentary fulfillment of the law which is certain that for Christ's sake we have a reconciled God. For mercy cannot be apprehended unless by faith, as has been repeatedly said above. Therefore, when Paul says, “we uphold the law” (Rom 3:31), we ought to understand by this, not only that those regenerated by faith receive the Holy Spirit and have inclinations agreeing with God's law, but it is by far of the greatest importance that we also add this: that we ought to perceive that we are far distant from the perfection of the law.

Pulling It Together

We profess that the law ought to be kept. We also declare that it is kept because Christ has fulfilled it—we did not, nor can we. So we seek to please God by keeping his perfect law (Psa 19:7) even though we keep it imperfectly. However, Christ has kept it most fully and perfectly. When we confess our sins, he is faithful and just to forgive us (1 John 1:9) and reconcile us to God. In other words, Christ gives us his righteousness, since we cannot earn it for ourselves. In all this, we see that our righteousness cannot come by good works or keeping the law. Righteousness comes through faith in Christ who has fulfilled the law and accomplished that greatest of works, the work of the cross. We confess therefore, that he is our righteousness.

Prayer: Thank you, Jesus, for forgiving what I could not fulfill and, thereby, making me righteous in your righteousness. Amen.

Learning About Confession teaches the meaning of Confession and Forgiveness according Luther's guidance in the Small Catechism. It is recommended for the Sixth Grade Level. Each week focuses on a specific Bible story that illustrates the theme, with additional references from Scripture and Luther's Small Catechism - Children's Version. With a healthy balance of Law and Gospel, lessons emphasize the connection between repentance and forgiveness, and how the promise of God’s forgiveness changes our lives.

Concerning Love and the Fulfilling of the Law – part 17

Thu, 04 May 23 00:00:00 +0000

Photo by Matthew Henry - Unsplash

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Galatians 5:16–23

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

They are more than blind who do not perceive that wicked desires in the flesh are sins, of which Paul says, “For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh” (Gal 5:17). The flesh distrusts God, trusting instead in worldly things. It seeks human aid in times of trouble, and contrary to God's will, flees from those afflictions that it ought to bear because of God's commands. It also doubts God's mercy. The Holy Spirit in our hearts contends with such dispositions in order to suppress and put them to death, and to produce new spiritual drives. We will collect more testimonies about this topic later, although they are obvious throughout the Scriptures and also in the holy Fathers.

Pulling It Together: From the moment we are born again, the battle begins. We are always at war within ourselves. The flesh resists the Spirit who has moved into our lives. So, as might be expected, the Spirit opposes the flesh and would go so far as to terminate those urges of the flesh that would lead us away from God. However, this is a slow, daily chore, so the Holy Spirit would do more than curb and kill. The Spirit brings forth new, better, and spiritual impulses in us so that we are slowly reworked into the new creation God is making. Even so, we begin to bear fruit of the Spirit, such as love, joy, peace, and self-control. In so doing, God has caused us to go deeper than we ever could have through law-keeping.

Prayer: Help me, Holy Spirit, to keep in step with you today. Amen.

The Spiritual Realms is a nine-session Bible Study series on Heaven and Hell and places beyond this world. Specifically, the study looks at the many “place names” that are found throughout Scripture, referring to spiritual realms of existence that underlie and comprise the universe God created. This Bible Study series is a challenging one, in that it explores realities of existence beyond what we know and experience everyday.

The study not only addresses matters of life, death, heaven and hell, it steadfastly affirms that Jesus Christ is at the center of all these things. Our ultimate faith and hope rest in Christ’s death and resurrection for our sake. We live in faith by the biblical promise that: “God raised the Lord, and will also raise us up by his power” (1 Cor 6:14).

Saints and Sinners: Volume 3

Concerning Love and the Fulfilling of the Law – part 16

Wed, 03 May 23 00:00:00 +0000

Photo by Engin Akyurt - Unsplash
• Index of Scripture graphics and posts

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Romans 7:14–19

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

What need is there of a long discussion? All Scripture, all the Church cries out that the law cannot be satisfied. Therefore this rudimentary fulfillment of the law does not please on its own account, but on account of faith in Christ. Otherwise the law always accuses us. For who loves or fears God sufficiently? Who bears with sufficient patience the afflictions imposed by God? Who does not frequently doubt whether human affairs are ruled by God's counsel or by chance? Who does not frequently doubt whether he is heard by God? Who is not frequently enraged because the wicked enjoy a better lot than the godly, because the wicked oppress the godly? Who satisfies his own calling? Who loves his neighbor as himself? Who is not tempted by lust? Accordingly, Paul says, “For I do not do the good I want, but the evil I do not want is what I do” (Rom 7:19). Likewise, “I of myself serve the law of God with my mind, but with my flesh I serve the law of sin” (Rom 7:25). Here he openly declares that he serves the law of sin. And David says, “Enter not into judgment with thy servant; for no man living is righteous before thee” (Psa 143:2). Here even a servant of God prays that judgment would be averted. Also, “Blessed is the man to whom the Lord imputes no iniquity” (Psa 32:2). Therefore, in our current weakness, there is always sin present that could be imputed. He says a little while later, “Therefore let every one who is godly offer prayer to thee” (Psa 32:6). Here he shows that even saints ought to seek forgiveness of sins.

Pulling It Together: Imagine the poor apostle, wanting to be godly but failing at the task. The things he set out to do, he was not able to perform. Conversely, the very things he wished to avoid were what he kept on doing. It is not hard to imagine, for this is the description of each and every one of us. Though we know this about ourselves, some of us would nonetheless imagine ourselves co-propitiators, a sort of tag team with Jesus. There is a style of wrestling where it is two against two, instead of one on one. Only two people wrestle at a time (at least that is the rule). When one of them gets in a tough spot and seems unlikely to prevail, he taps the hand of his partner, who then jumps into the ring and takes over the battle.

Jesus has won the battle. He does not need our help. We need his help. We cannot do what we determine to do, let alone what God commands. But Jesus has accomplished his mission. He has redeemed us. Our incompetent obedience and weak efforts add nothing to what Christ has done. Even if we were better at life than the Apostle Paul, our endeavors would still add nothing to our justification since Christ has already assigned his righteousness to us. It is finished. We may make the effort at doing some good because we wish to please and honor God. But be sure of this: it will never reconcile you to God. If you are like Paul, you probably will not accomplish what you planned at any rate.

Prayer: Though I fail and cannot trust myself, help me trust in you until that day. Amen.

Encouragers of the Faith

A Seven-Session Bible Study on New Testament Characters

By Dr. Dan Lioy, PhD

All those who believe and trust in Jesus as their Savior are both saints and sinners. The same was true of the people in Holy Scripture.

By virtue of our baptism into Christ, we are made holy by his saving grace. This is not something we do on our own, but something that is imputed to us by Jesus. At the same time, we are plagued by that age-old sin that makes us want to be in control of our own lives. As those who are called by God to follow Jesus in obedient discipleship, we, like many before us, have been called to be witnesses to God's saving grace in Jesus Christ.

This study is the third in a series of Saints and Sinners from the New Testament who were used by God to begin to spread the Gospel among both Jews and Gentiles. May your study of God’s saints and sinners enrich your understanding of your life with Christ and encourage you in discipleship.

Concerning Love and the Fulfilling of the Law – part 15

Tue, 02 May 23 00:00:00 +0000

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Acts 15:7–11

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

If they think that after they are regenerated they ought to be accepted on account of fulfilling the law, when would a conscience be certain that it pleased God, since we never satisfy the law? Accordingly, we must always go back to the promise, for by this our infirmity must be sustained. We must regard it as certain that we are accounted righteous for the sake of Christ, who is ever at the right hand of God, who also intercedes for us (Rom 8:34). If any one thinks that he is righteous and accepted on account of his own fulfillment of the law, and not on account of Christ's promise, he dishonors this High Priest. It is incomprehensible that one could imagine that anyone is righteous before God if Christ is excluded as propitiator and mediator.

Pulling It Together: When people hear the gospel and believe, God cleanses their hearts and gives them the Holy Spirit. If we add works and the keeping of the law to the simple requirement of faith in Christ, we test God by seeking to undo what he has accomplished through Christ Jesus. Furthermore, it is a futile effort to gain righteousness through good works. I know when I have faith. How do I know when I have kept the law? Indeed, I cannot keep the law. No one can, and there is the problem. Thanks be to God that he has promised his grace and righteousness to those who have faith in Christ—not to those who have faith in themselves. No one is righteous before God unless it is Christ alone who does the justifying.

Prayer: Thank you, Lord, for keeping your promise even though I am undeserving. Amen.

The Basics of the Christian Faith is an edition of the catechism that is aimed at seekers, visitors, and those that may not come from a Lutheran background. It is recommended for use in outreach, as a visitor welcome gift, or in new member packets.

Concerning Love and the Fulfilling of the Law – part 14

Mon, 01 May 23 00:00:00 +0000

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Romans 3:20–26

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

First, Christ does not cease to be mediator after we have been renewed. They err who imagine that Christ has only merited a first grace, and that afterward we please God and earn eternal life by our fulfilling of the law. Christ remains mediator, and we ought always to be confident that because of him we have a reconciled God, even though we are unworthy. Paul clearly teaches this when he says, “I am not aware of anything against myself, but I am not thereby acquitted. It is the Lord who judges me” (1 Cor 4:4). He knows that by faith he is accounted righteous for Christ's sake, as the passage declares, “Blessed is he whose transgression is forgiven” (Psa 32:1, Rom 4:7). But this absolution is always received by faith. Likewise, the imputation of the righteousness of the gospel comes from the promise. Therefore it is always received by faith, and it must always be regarded trustworthy that by faith we are accounted righteous because of Christ.

Pulling It Together: Original sin is a powerful thing; it holds humanity in its clutches with a grip so tight that no one can escape its deadly consequences. The entire human nature is altogether corrupt, as has previously been shown. So, we need God’s grace and goodness, regardless of any good works we have accomplished. God provides this grace by satisfying the demands of his law through his Son. He alone propitiates or satisfies the Father. Being God in the flesh, he earns this favor for the whole world. Therefore, we may be confident that Christ mediates or stands before the Judge to state to the heavenly court that our penalty has been paid in full.

The fine (Rom 6:23) has not been partially paid. Jesus did not make a down-payment. He is our complete redemption. We need add no other payment with good works, offerings, worship, or virtue. Nor can we. All we can and must do is receive this gospel gift in faith that the promise of our debt having been paid is really true. If we think we must add anything to Christ’s atonement, we both dishonor him and look rather foolish. It would be contempt of court, when the Judge declares that payment has been rendered, but we insist that it has not been paid. Indeed, this is contempt of Christ—and puts us right back into the grip of our prideful, disobedient, and original sin.

Prayer: Thank you, Lord, for saving me by grace. Amen.

A Latin phrase meaning “Scripture Alone,” Sola Scriptura is one of the traditional Lutheran slogans used since the time of the Reformation. It expresses our confession that Scripture is “the only rule and norm according to which all doctrines and teachers alike must be appraised and judged.” Using the familiar phrase as its title, Sola Scriptura is an advanced-level Bible Study in a two-part series, of six chapters each, on the functional authority of Scripture. For those who would like to cover the topic in detail, there is enough material to cover one chapter in two sessions, making each part a 12-week study.

• Part 1 Participant • Part 1 L eader
• Part 2 Participant • Part 2 L eader

Concerning Love and the Fulfilling of the Law – part 13

Sun, 30 Apr 23 00:00:00 +0000

Free Educational Resources on the Afterlife

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Acts 13:38–39

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Again, this fulfilling of the law, or obedience toward the law, is indeed righteousness when it is complete. However, it is limited and impure in us. Accordingly, it does not satisfy God on its own; nor is it accepted for its own sake. Although it is evident from those things which have been said above that justification does not only indicate the beginning of the renewal, but the reconciliation by which we are also accepted afterward. Nevertheless, it can now be seen much more clearly that rudimentary keeping of the law does not justify, because it is accepted only on account of faith. We must not trust that we are accounted righteous before God by our own perfection and fulfilling of the law, but rather on account of Christ.

Pulling It Together: We are not only unable to keep the law, but if we trust our works as righteousness, we will find that we have been idolatrous. We discount the work of Christ when we trust as righteousness our own incomplete and imperfect works. Also, we diminish the complete work of Christ when we think that we must add our own works to Christ’s in order to be considered righteous by God. This is blasphemy. Furthermore, it leads to despair, for the heart will never be at peace with God so long as it wonders if it has done enough good to counterbalance sin. Christ has already accomplished the atonement for our sin. Be satisfied with his perfect work. We should add our works as obedient thanks, not as an attempt to justify ourselves to God. He is already pleased with us through faith in his Son. Think how happy it makes him, that we trust in his grace alone.

Prayer: Thank you God for the grace you give through your Son so that I am free and forgiven. Amen.

The study not only addresses matters of life, death, heaven, and hell, it steadfastly affirms that Jesus Christ is at the center of all these things. Our ultimate faith and hope rest in Christ’s death and resurrection for our sake. We live in faith by the biblical promise that: “God raised the Lord, and will also raise us up by his power.” (1 Cor 6:14)

Concerning Love and the Fulfilling of the Law – part 12

Sat, 29 Apr 23 00:00:00 +0000

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Acts 2:36–39

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Now, let us reply to the objection that we stated above. The adversaries are right in thinking that love is the fulfilling of the law; and obedience to the law is certainly righteousness. But they make a mistake in thinking that we are justified by the law. Since we are not justified by the law, but receive forgiveness of sins and reconciliation through faith for Christ's sake, and not for the sake of love or the fulfilling of the law, it necessarily follows that we are justified by faith in Christ.

Pulling It Together: Love and other obedience to the law would indeed be considered as righteousness—if we kept the law. Because people did not keep the law, the promise of grace was given. This promise was also meant for those who were as yet distant (Acts 2:38-39). The promise is for us. For we too have been unable to keep the law. Thanks be to God that the promise is also for us.

It is well and good to point to the law, but to only consider the law—to take aim at it as a means of righteousness—is to miss the main issue, which is God’s grace toward us. However, the gospel turns us in the right direction, leading us away from a dependence on the law and our ability to keep it. It orients us to the promise of God’s grace toward sinners. Before we can keep even one bit of the law, there must be faith in Christ by whom we are reconciled to God. We must first obtain the forgiveness of sin and be empowered by the Holy Spirit before we love and otherwise keep the law. Otherwise, the keeping of the law is a futile religious endeavor.

Prayer: Thank you, Everlasting God, for building your Church on the foundation of your promise of grace, through Jesus Christ our Lord. Amen.

The Sola Online Worship Resource (SOWeR) includes a limited selection of music for use in worship, drawing primarily upon texts and music in the public domain, along with biblical texts set to familiar tunes. SOWeR is a lectionary-based web resource for Scripture lessons, lectionary inserts, children's bulletins, devotionals, text studies, prayers, hymn-planning, and much more! Join the hundreds of congregations who have discovered how simple, flexible, and useful SOWeR is for worship planning and sermon preparation. This brochure will answer more questions about SOWeR. Call 1-888-887-9840 to order a yearly subscription.

Concerning Love and the Fulfilling of the Law – part 11

Fri, 28 Apr 23 00:00:00 +0000

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Matthew 5:17–20

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

We are debating about a great subject that concerns the honor of Christ and where god-fearing minds may seek a sure and firm consolation—whether confidence is to be placed in Christ or in our works. Now, if trust is placed in our works, the honor of mediator and propitiator is appropriated from Christ. Yet in God's judgment, we will discover that such confidence was vain, and then consciences will rush into despair. If the forgiveness of sins and reconciliation do not occur freely for Christ's sake, but instead because of our love, no one will have forgiveness of sins unless he has fulfilled the entire law. For the law does not justify as long as it can accuse us. Justification is reconciliation for Christ's sake. Therefore it is clear that we are justified by faith because it is very certain that by faith alone the forgiveness of sins is received.

Pulling It Together: Take note of this sentence: “For the law does not justify as long as it can accuse us.” The purpose of the law is to teach people to live as God wills and, when they deviate, to accuse them of breaking the law. The law still accuses and condemns, as it should. Indeed, it will condemn everyone, for there is no one who can fulfill the law by keeping it perfectly—except Jesus. He kept the law and even fulfilled its penalty of death when he took upon himself the sins of the world (1Pet 2:24). So the law teaches us and accuses us but also compels us to rely upon the righteousness of Christ instead of our own. For everyone quickly understands that they cannot keep the whole law. We have lied, coveted, and dishonored our parents. We do not love God with our whole heart and soul and mind and strength. Breaking even one of these commandments just one time is to have failed to fulfill the whole law (James 2:10). At this point, the law accuses us of sin and condemns us with the penalty of death (Rom 6:23).

This is why we need a propitiator and mediator, someone who has fulfilled the law for us and stands before the Eternal Judge to show that the penalty for our sin has been paid. We must believe Jesus alone is this satisfaction for our sin. If we appropriate this function to ourselves, we are altogether lost and condemned—no matter how hard we work at being good and religious.

Prayer: Lord Jesus, help me to see and confess my sin through your law, but also to see you, my Savior. Amen.

The Sola Online Worship Resource is a lectionary-based web resource for Scripture lessons, lectionary inserts, children's bulletins, devotionals, text studies, prayers, hymn-planning, and much more! Join the hundreds of congregations who have discovered how simple, flexible, and useful SOWeR is for worship planning and sermon preparation.

Concerning Love and the Fulfilling of the Law – part 10

Thu, 27 Apr 23 00:00:00 +0000

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Luke 11:39–44

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Therefore, Jesus praises her entire worship by that by one statement, as often happens in the Scripture, so that we comprehend many things. Later we will speak at greater length regarding similar passages, such as Luke 11:41: “But give for alms those things which are within; and behold, everything is clean for you.” He requires not only alms, but first the righteousness of faith. In the same way, he says here, “Her sins, which are many, are forgiven, for she loved much,” that is, because she has truly worshiped me with faith and the deeds and signs of faith. He considers her entire worship but teaches that the forgiveness of sins is rightly received by faith, although love, confession, and other good fruits ought to follow. Therefore, he does not mean that these fruits are the cost or the necessary sacrifice that earns the forgiveness of sins that reconciles us to God.

Pulling It Together: What good is it to go to church on Sundays, bring an offering, be an usher, and serve on a committee, if the doing of these things is the whole of one’s religion? All of these things and more can be done without any faith in God. Jesus does not condemn such religious acts but teaches that, if they do not come from the heart, they are like plastic flowers covering a grave (Matt 23:27). The one whose religion is devoid of faith, is dead. Indeed, if worship and service do not spring from faith, all else that is done in the name of religion is superficial spiritualism. Consider this in light of the Pharisee and the sinful woman (Luke 7:36-50). The Pharisee was strictly religious in his deeds, even offering to God a percentage of his garden herbs. He thought that he kept the commandments but he neglected the first table. You could say that he loved his religious practice more than he loved God. The woman, however, did not keep the law very strictly at all, for she was considered a sinner for being ceremonially unclean. Yet for all of her lack of religious pretense, she was forgiven and reconciled to God. Why? Her faith made her clean. The result was that she worshiped Christ, the very thing that the Pharisee refused to do. In the same way, if we go to church and perform acts of service without faith, we do not worship at all—we merely serve self.

Prayer: Lord, increase my faith. Amen.

The Sola Online Worship Resource (SOWeR) also includes bulletin templates. There are word processing templates for both communion and non-communion services. There are also templates for Sola, LBW, and Reclaim service settings. SOWeR is a lectionary-based web resource for Scripture lessons, lectionary inserts, children's bulletins, devotionals, text studies, prayers, hymn-planning, and much more! Join the hundreds of congregations who have discovered how simple, flexible, and useful SOWeR is for worship planning and sermon preparation. This brochure will answer more questions about SOWeR. Call 1-888-887-9840 to order a yearly subscription.

Concerning Love and the Fulfilling of the Law – part 9

Wed, 26 Apr 23 00:00:00 +0000

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Luke 7:44–50

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Besides, synecdoche, the figure of speech by which we combine the cause and effects is well known. Christ used this sense, saying, “Her sins, which are many, are forgiven, for she loved much” (Luke 7:47). He interpreted himself by adding, “Your faith has saved you.” So he did not mean that the woman had merited the forgiveness of sins by that work of love. That is the reason he said, “Your faith has saved you.” But faith is that which freely perceives God's mercy on account of God's Word. Anyone who denies that this is faith, does not understand the meaning of faith. The narrative itself shows in this passage what it is that Jesus calls love. The woman came with belief in Christ that the forgiveness of sins should be sought in him. This is the highest worship of Christ. She could ascribe nothing greater to Christ. To seek the forgiveness of sins from him was to truly acknowledge him as the Messiah. Now, to think this way of Christ, to worship him, to embrace him, is truly to believe.

Furthermore, Christ used the word "love" not towards the woman, but against the Pharisee, because he was contrasting the entire worship of the Pharisee with the entire worship of the woman. He reproved the Pharisee because he did not acknowledge that he was the Messiah, although he rendered him the outward offices due to a guest and a great and holy man. He pointed to the woman and praised her worship, ointment, tears, and so forth, all of which were signs of faith and a confession, namely, that she sought the forgiveness of sins in Christ. It is not without reason that this was a great example indeed, that moved Christ to reprove the Pharisee, who was a wise and honorable man, but not a believer. He charged him with unrighteousness, and admonished him with the example of the woman. He demonstrated the Pharisee’s disgrace by contrasting with him an unlearned woman who believed God, while he, a doctor of the law, did not believe, nor did he acknowledge the Messiah or seek from him forgiveness of sins and salvation.

Pulling It Together: Faith in Christ freely obtains forgiveness of sins and delivers a person from sin and death. The result is love and worship. Faith in one’s religious works and moral excellence, however, is a deadly trap. It leads, not as one might expect, to death and condemnation. So, this story from the Gospel of Luke is a great example that contrasts the two types of people. One, it seems, is not a particularly religious person while the other is altogether religious. Yet, the nonreligious woman believes while the ultra-religious Pharisee does not believe. So, who is the one who would be forgiven—the one who thought that he had no sins to confess, or perhaps very few that he should bother to confess? Or would the one who sinned much but admitted her sins be the one who was forgiven? Of course, it is she who came to Jesus expecting it who received forgiveness, not the one who neither expected it nor even thought that he was a sinner who needed forgiveness.

This is a classic case of micromanagement. The Pharisee expended so much emotional energy on the woman and her sins, that he was distracted from his own. Perhaps, in his duplicity, he even hoped that Jesus would not notice his sins. The question for us is, which person in the story are we? Are we the micro-managers of sin who point out the sins of others, hoping our own sins might go unnoticed? Or are we those who confess our sins, expecting the forgiveness of a loving Savior?

Prayer: Thank you, Lord and Savior, for seeing my great sin and forgiving me nevertheless. Amen.

The Sola Online Worship Resource (SOWeR) includes liturgies and services for your use. There are ready-to-copy settings for Holy Communion, services, services of the Word, Vespers, occasional services, funerals, and seasonal services. SOWeR is a lectionary-based web resource for Scripture lessons, lectionary inserts, children's bulletins, devotionals, text studies, prayers, hymn-planning, and much more! Join the hundreds of congregations who have discovered how simple, flexible, and useful SOWeR is for worship planning and sermon preparation.

Concerning Love and the Fulfilling of the Law – part 8

Tue, 25 Apr 23 00:00:00 +0000

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Psalm 46:10–11

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

But some one may ask: Since we also profess that love is a work of the Holy Spirit, and since it is righteousness because it is the fulfilling of the law, why do we not teach that it justifies? To this we must reply that in the first place, it is certain that we do not receive forgiveness of sins either through or because of our love, but on account of Christ's, by faith alone. Faith alone looks upon the promise that overcomes the terrors of sin and death, and knows with certainty that God forgives because Christ has not died in vain. If any one doubts whether sins are forgiven, that person dishonors Christ by judging that his sin is greater or more effective than the death and promise of Christ, although Paul says, “Where sin increased, grace abounded all the more” (Rom 5:20)—that is, mercy is more comprehensive than sin.

If any one thinks that he obtains the forgiveness of sins because he loves, he dishonors Christ and will discover in God's judgment that this confidence in his own righteousness is wicked and vain. Therefore it is essential that faith reconciles and justifies. And as we do not receive forgiveness of sins through other virtues of the law or on account of them—because of patience, chastity, obedience to magistrates, and so forth—nevertheless these virtues ought to follow. We do not receive forgiveness of sins because of love toward God, although it is necessary that this should follow faith.

Pulling It Together: The conscience is a restless thing. It is always busy trying to soothe itself. This never works since there is only one thing that brings peace. The absolute certainty that one’s sins are forgiven brings peace. This peace comes through the gracious work of Christ, not through our deeds, character, or virtue. “But what must I do?” the busy conscience demands. Nothing. Be still. Accept that God is in control. You cannot add anything but chaos with your virtuous busyness. Do you really think that you are able to do more than God? He has done it all at Calvary. Be still and know that God is God—and you are not.

Prayer: Lord and Reconciler, be a truly present help in times of trouble. Amen.

The ReClaim Hymnal for Church and Home contains three Communion Settings along with liturgies for Baptism, Confirmation, Marriage, Funerals, and other occasional services. It also includes the Small Catechism, as well as 275 beloved hymns from various hymn traditions. It is a resource that would be suitable for confirmation and graduation gifts as well as congregational use.

Concerning Love and the Fulfilling of the Law – part 7

Mon, 24 Apr 23 00:00:00 +0000

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Romans 4:13–16a

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

From these outcomes of faith the adversaries select one, namely, love, and teach that love justifies. Because of this it is obvious that they only teach the law. They do not teach that forgiveness of sins is first received through faith. They do not teach about Christ as Mediator, that on Christ's account we have a gracious God. They say these are because of our love. Yet, they do not and cannot say what the nature of this love is. They claim that they fulfill the law, although this glory belongs properly to Christ. They place confidence in their own works against the judgment of God by saying that they merit de condigno grace and eternal life. This self-assurance is absolutely impious and vain. For we cannot satisfy the law in this life because our sinful nature does not cease to bring forth wicked dispositions, even though the Spirit in us resists them.

Pulling It Together: If we endeavor to stand on our own two feet before God, to meet the demands of his law with our own righteousness and love, religious people will find themselves wanting. The very inclination to imagine that we can satisfy God’s holy demands is proof of our depravity. We cannot transcend ourselves by our own efforts; we are what we are. We are simply incapable of exceeding our limitations. We need assistance. Putting it in the vernacular: God knows, we need help. Though we try to keep the law, we will never pull it off on this side of eternity. Yet, if we insist upon depending on the law for our righteousness, or worse, of depending upon our own love and righteousness as a way to keep the law, then we discount faith altogether. We also invalidate the promise of God in our lives when we depend upon our own righteousness. For the law will always bring the accusations of both conscience and the devil, as well as the wrath of God. On the other hand, the love of God is abundantly available to those who will receive his grace by faith in God instead of trust in their own religious efforts.

Prayer: Take away all fear, Lord, and perfect me in your love. Amen.

A Latin phrase meaning “Scripture Alone,” Sola Scriptura is one of the traditional Lutheran slogans used since the time of the Reformation. It expresses our confession that Scripture is “the only rule and norm according to which all doctrines and teachers alike must be appraised and judged.” Using the familiar phrase as its title, Sola Scriptura is an advanced-level Bible Study in a two-part series, of six chapters each, on the functional authority of Scripture. For those who would like to cover the topic in detail, there is enough material to cover one chapter in two sessions, making each part a 12-week study.

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Concerning Love and the Fulfilling of the Law – part 6

Sun, 23 Apr 23 00:00:00 +0000

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1 John 4:15–19

From the Confessions: The Defense of the Augsburg Confession

Article 5: Concerning Love and the Fulfilling of the Law

Again, we teach not only how the law can be observed, but also how God is pleased if anything is done, not because we render satisfaction to the law, but because we are in Christ, as we shall say a little later. It is obvious, therefore, that we require good works. We even add that it is impossible to separate love for God from faith, even though it be a small work. For it is through Christ that we come to the Father, and because we have received the forgiveness of sins we are now truly certain that we have a God—a God who cares for us. So we call upon him, give him thanks, fear him, and love him. “We love, because he first loved us” (1 John 4:19), that is to say, because he gave his Son for us and forgave us our sins. As a result, he confirms that faith precedes and love follows. Likewise, the faith of which we speak exists in repentance, that is, it is conceived in the terrors of conscience that senses the wrath of God against our sins, and seeks the forgiveness of sins and to be freed from sin. In such terrors and other afflictions, this faith ought to grow and be strengthened. Therefore, it cannot exist in those who live according to the flesh, those who are delighted by their own lusts and obey them. Accordingly, Paul says, “There is therefore now no condemnation for those who are in Christ Jesus...who walk not according to the flesh but according to the Spirit” (Rom 8:1, 4). So too, “We are debtors, not to the flesh, to live according to the flesh—for if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body you will live” (Rom 8:12-13). Thus, the faith that receives forgiveness of sins for a heart that is terrified and fleeing from sin, does not remain in those who obey their desires, nor does it coexist with mortal sin.

Pulling It Together: The law is kept in this way: first, God loves us. Then, while we are still ignorant of his love, our disobedience to God begins to unsettle and even frighten the conscience. Third, we hear of God’s great love for us. The gospel teaches us that God has redeemed sinners by sending his Son to save them by satisfying the demands of the law. Fourth, we confess that Jesus Christ is this saving Son of God. At this point, faith in a loving God confronts our fear of a wrathful God. Knowing that we are no longer condemned by the law, we have peace with God despite the weakness of our nature. Fifth, we begin to live in God and God begins to live in us. His love not only begins to grow in us, it is perfected in us—not because of anything we have done or do, but because this love is something he has done and is doing. Last, our love with its subsequent acts of obedience, however modest, is a response to his love. “We love because he first loved us” (1John 4:19).

Prayer: Loving Father, help me cling to Christ through faith and the power of your Holy Spirit. Amen.

Concerning Love and the Fulfilling of the Law – part 5

Sat, 22 Apr 23 00:00:00 +0000

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Matthew 15:17–20

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

We confess that it is necessary for people to begin keeping the law and that it be continually observed more and more. At the same time we comprehend both spiritual movements and external good works. Therefore the adversaries falsely charge against us that our theologians do not teach good works. They not only require these, but also show how they can be done. The result convicts hypocrites, who by their own powers endeavor to fulfill the law, though they cannot accomplish what they attempt. For human nature is far too weak to be able in its own power to resist the devil, who holds as captives all who have not been freed through faith. There is need of the power of Christ to resist the devil. Since we know that because of Christ we are heard and have the promise, we may pray for the governance and defense of the Holy Spirit so that we may neither be deceived and then err, nor be impelled to undertake anything contrary to God's will. Just as Psalm 68:18 teaches, you have led captivity captive and have received gifts for man. For Christ has overcome the devil, and has given to us the promise and the Holy Spirit so that, by divine aid, we ourselves also may overcome. “The reason the Son of God appeared was to destroy the works of the devil” (1John 3:8).

Pulling It Together: People cannot keep the law of God as long as they have bad hearts—while they operate in their original, sinful nature. They may undertake to practice the law but these will only be lifeless, cold actions. Therefore, we do not begin to do good works and then receive a good heart from God. We must first receive the good heart. We must be reborn with an empowered nature. When people have been born again, God sends his Holy Spirit to live in them. The Spirit defends them from the devil, and empowers them to live within God’s will. This does not mean that they will suddenly keep God’s law with perfection, for although the old nature has been drowned in baptism, it still threatens to undo us. It does mean, however, that those who are first forgiven, regenerated, and filled with the Holy Spirit will not only begin to keep God’s law, they will then persevere in the power of the Spirit, observing God’s word and will more and more.

Prayer: Defend and deliver me, Holy Spirit, from all temptations and trickery of the devil so that I may keep your will on earth as it is kept in heaven. Amen.

Not My Will, But Yours is a six-week study that explores the topic of the “free will” from a biblical perspective, looking at what Scripture has to say about the bondage of the human will, and how Jesus Christ has come to deliver us from ourselves.

Concerning Love and the Fulfilling of the Law – part 4

Fri, 21 Apr 23 00:00:00 +0000

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Isaiah 25:6–9

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

But Christ was given for this purpose: that for his sake the forgiveness of sins and the Holy Spirit may be given to us to bring forth in us new and eternal life, and eternal righteousness. Therefore the law cannot be truly kept unless the Holy Spirit is received through faith. Accordingly, Paul says that the law is established by faith, not abolished, because the law can only then be thus kept when the Holy Spirit is given. Paul also teaches that the veil that covered the face of Moses cannot be removed except by faith in Christ (2Cor 3:15-16), by which the Holy Spirit is received. He says, “Yes, to this day whenever Moses is read a veil lies over their minds; but when a man turns to the Lord the veil is removed. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.” By “the veil,” Paul means the human opinion concerning the entire law, the Decalogue, and the ceremonies. In other words, hypocrites think that external and civil works satisfy the law of God, and that sacrifices and observances justify before God ex opere operato. But when this veil is removed from us, when we are freed from this error, God reveals to our hearts our unrighteousness and the heinousness of sin. Then, for the first time, we see that we are far from fulfilling the law. Only then do we understand how flesh, dwelling in security and indifference, does not fear God, and is not fully certain that we are favored by God, but imagines that men are born and die by chance. Then we see that we do not believe that God forgives and hears us. But when we hear the gospel and the forgiveness of sins, we are consoled by faith and receive the Holy Spirit so that now we are able to think correctly about God, and to fear and believe God, and so forth. It is plain from these facts that the law cannot be kept without Christ and the Holy Spirit.

Pulling It Together: Why did the Father send his Son to earth? He did this so that humanity would be redeemed. In other words, Jesus, the long-awaited Savior, came to save us from sin and death by justly forgiving our sins and giving us rebirth and his own eternal righteousness. This is something we could never do for ourselves through keeping the law. So, Jesus fulfilled the law and gave us his Spirit so that we could practice even the spirit of the law—the first table that commands us to love God. His Spirit produces true love for God in us so that we no longer seek to satisfy God through mere performance of good deeds. Rather, we live for God because we love him. We love him because his Son satisfied the law for us. All of this happens when we hear the gospel and believe what God has done for us through Christ. Only then does the Holy Spirit indwell us and produce the kind of love in us that desires to keep the whole law. We do not love him first and then receive his forgiveness as a reward. Rather, while we were still sinners, God first loved us, and sent his Son to die for us and for our sins (Rom 5:8). It is clear that the love of God for us is what produces love for God within us.

Prayer: Thank you, Jesus, for putting to death my old nature and giving me rebirth, a new nature, so that I may fear and love you in the power of your Spirit. Amen.

Sola’s Word of Life series is a resource for those looking to develop small groups built around the Word of God. This model of small-group ministry is an excellent tool for evangelism since it is rooted in prayer and Scripture. Its primary focus is to empower those who believe in Jesus Christ to be comfortable sharing their faith and inviting others to experience a transformed life in our Lord and Savior, Jesus Christ. Meant for use in small group gatherings, each of the six sessions in Dwell in My Love is based on a primary Scripture text, with intentional time for reflection. There are questions, prayer, faith sharing, and mini evangelism case-studies. The series would be helpful for those involved in starting a Bible study fellowship, house church, or mission congregation. It can also be used by established congregations to aid in establishing a small group ministry.

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Concerning Love and the Fulfilling of the Law – part 3

Thu, 20 Apr 23 00:00:00 +0000

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Deuteronomy 6:4–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Though civil works, that is, the outward works of the law, can be done, in a measure, without Christ and without the Holy Spirit, nevertheless it appears from what we have said that those things belonging specifically to the divine law, that is, the affections of the heart towards God that are commanded in the first table, cannot be rendered without the Holy Spirit. But our adversaries are fine theologians. They regard the second table and political works as though they care nothing for the first table, as though it were of no matter, or that they only require outward observances. They in no way consider the law that is eternal, and placed far above the sense and intellect of all creatures: “You shall love the Lord your God with all your heart, and with all your soul, and with all your might” (Deut 6:5).

Pulling It Together: “The greatest of these is love” (1 Cor 13:13). Therefore, we must keep the whole law, the first commandments as well as the latter. We must not only honor our parents, and not lie or steal, we must also love the Lord our God with our whole selves—with all our hearts and with all our souls and with all our might. Yet, when trying to do so in our own strength, it becomes quickly evident that we cannot love God in this way. Eventually, even decent people give up trying to love God, or confuse loving God with works of the second table: not committing adultery, etc. Only those who have already been filled with God’s love keep pressing on (Phil 3:14) in spite of past failings. For the child who truly loves mother and father, who has their own loving character, will try to please them, regardless of previous failures.

People need the character of God in order to love him truly. That divine quality comes in the person of the Holy Spirit. Yet the Holy Spirit is not given until one has faith, believing in Christ and what he has done for us out of his Father’s great love for us (John 3:16). So we see that all does depend upon love—the Father’s love, not ours. When we have faith that the Father has loved us so much that he sent his Son to reconcile us to himself, we are regenerated so that we also try to practice the higher theology of the first table, loving God with our whole selves.

Prayer: I praise you God for the great love with which you have loved me. Amen.

The Ten Commandments is a ten-week unit in the Sola Confirmation Series. It includes one session on each of the Commandments. The Scripture focus in the Ten Commandment series is on Moses and the Exodus Cycle, with Bible Study lessons taken primarily from the Pentateuch.

Concerning Love and the Fulfilling of the Law – part 2

Wed, 19 Apr 23 00:00:00 +0000

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Galatians 3:10–14

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

These things cannot occur until we have been justified by faith, born again, and receive the Holy Spirit. This is because first, the law cannot be kept without Christ, and second, the law cannot be kept without the Holy Spirit. But the Holy Spirit is received by faith, according to the testimony of Paul, “That we might receive the promise of the Spirit through faith” (Gal 3:14). Then too, how can the human heart love God while it thinks that he is terribly angry, and is oppressing us with temporal and perpetual calamities? But the law always accuses us, always shows that God is angry. God therefore, is not loved until we understand his mercy by faith. Not until then does he become someone we can love.

Pulling It Together: “Let me know how that works out for you,” some friends of mine remark whenever people say they are going to do something considered unlikely or even impossible. It is a sarcastic reply, meaning that they do not even have to mention later that they were unable to do what they said they were going to do. We might say the same to those who intend to keep the law by their own strength. Good luck with that; “let me know how that works out for you.” Soon enough, it will be discovered that the law was unable to be kept, while it constantly accused them of their inability.

Even if one is able to keep the law with some degree of perfection, the law is still not kept, because it has been undertaken as an effort of human will. It is not kept for the right reasons, since that person is relying on works of the law to be reconciled to God. Therefore, as Luther said, “In “keeping” the Law he does not keep it” (Luther’s Works, vol 26, 268). These people “remain under the curse.” (ibid)

Because redemption is through his blood, not our sweat, Christ saved us from this curse and from the accusations of the law. It is only by the grace of God, not our efforts, that we discover his mercy and love. We also find that we keep the law because Christ has fulfilled for us. When we believe in Christ, we receive his Holy Spirit, who helps us rely upon God despite our failings. The result is that we persevere at living godly lives but do not depend upon ourselves to be godly. Instead, we have faith in God’s rich grace, love, and mercy toward us.

Prayer: Holy Spirit, help me live a godly life today, through faith in the Son of God. Amen.

A Reading and Discussion of the Augsburg Confession is a more challenging study series based on assigned readings from the Book of Concord and related Scripture texts. Each study is comprised of eight sessions, plus an optional introductory session, presented in a question and discussion format. The Leader's Guide that accompanies this study is a resource for those facilitating group discussion, or may serve as a reader's commentary for those who are studying the Book of Concord on their own.

Concerning Love and the Fulfilling of the Law – part 1

Tue, 18 Apr 23 00:00:00 +0000

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Jeremiah 31:31–33

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Here the adversaries urge against us: “Keep the commandments” (Matt 19:17), and likewise, “The doers of the law who will be justified” (Rom 2:13), and many other similar things concerning the law and works. Before we reply to this, we must first declare what we believe concerning love and the fulfilling of the law.

It is written in the prophet, “I will put my law within them, and I will write it upon their hearts” (Jer 31:33). Paul says, “Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law” (Rom 3:31). Christ says, “If you would enter life, keep the commandments” (Matt 19:17). Likewise, “If I...have not love, I gain nothing” (1Cor 13:3). These and similar statements bear witness that the law ought to be begun in us, and be kept by us more and more. Now we do not speak of ceremonies, but of that law which commands the movements of the heart, namely, the Decalogue. Because faith brings the Holy Spirit and produces new life in hearts, it is necessary that it should produce spiritual movements in hearts. The prophet shows what these movements are when he says, “I will put my law within them, and I will write it upon their hearts” (Jer 31:33). Therefore, when we have been justified by faith and regenerated, we begin to fear and love God, to pray to him, to expect aid from him, to give thanks and praise him, and to obey him in afflictions. We begin also to love our neighbors, because our hearts have spiritual and holy movements.

Pulling It Together

Yes! We ought to keep the commandments. Our hearts urge us to do so, as do the Scriptures. The law is written upon our hearts and should be lived out. As Christians, we ought to be doing a much better job of keeping the law than we were previously able, particularly the spirit of the law, such as loving God and neighbor above all things. But this does not mean that we are to keep the old ceremonial law or any new versions of it, in order that we might be justified with God. Instead, because we have been justified by God’s grace through faith, the Spirit of Christ has given us new hearts, minds, and spirits so that we both desire to keep the law and are actually practicing it more and more in the Spirit.

Prayer: Thank you, Holy Spirit, for moving my heart to love. Amen.

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Many Gifts, One Lord considers grace in relation to the gifts of the Holy Spirit in order to show that the grace of God is free to flow with all those gifts without causing division and disharmony in the body of Christ. It is interesting that we really never seem to tire of gifts. Sad to say many go through life not even aware that they have specific gifts, which could not only be a blessing to themselves but to others.

Concerning Justification, part 50

Mon, 17 Apr 23 00:00:00 +0000

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Matthew 7:24–27

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

In order that the subject might be made quite clear, we have so far shown with sufficient fulness, using both testimonies of Scripture and arguments derived from Scripture, that by faith alone we obtain the forgiveness of sins for Christ's sake, and that by faith alone we are justified, that is, that unrighteous people are made righteous or regenerated. It can be easily judged how necessary the knowledge of this faith is because in this alone the office of Christ is recognized, by this alone we receive the benefits of Christ, and by this alone brings sure and firm consolation to pious minds. There needs to be doctrine in the Church from which the pious may receive the sure hope of salvation. For the adversaries give people bad advice when they teach them to doubt whether they obtain forgiveness of sins. How will such persons be sustained in death when they have heard nothing of this faith and believe that they ought to doubt whether they have received the forgiveness of sins? Besides, the gospel, that is, the promise that for Christ's sake sins are freely forgiven, must be retained in the Church of Christ. Those who teach nothing of this faith of which we speak altogether abolish the gospel. Yet the scholastics do not mention even a word concerning this faith. Our adversaries, following them, reject this faith. They do they see that, by rejecting this faith, they abolish the entire promise concerning the free forgiveness of sins and the righteousness of Christ.

Pulling It Together

Justification is no idle dream among Christians. The Church stands upon the promise of God in Christ Jesus. Otherwise, we have built the Church on sand. But the Church has built its house on the Rock (1Cor 10:4). Therefore, when the storms of life come, her people are sustained. This is why bishops, pastors, and doctors of the Church must faithfully teach the sure and certain hope of salvation in Christ alone. Even the creed speaks to this, saying that we believe in “the forgiveness of sins, the resurrection of the body, and the life everlasting.” There is no need to make people doubt. Moreover, there is nothing reasonable about them professing such things while, on the other hand, doubting those very things. Great will be the fall of anyone who trusts in anyone or anything other than Christ and his work on the cross.

Prayer: Rock and Redeemer, on you alone I stand. Amen.

Liturgical calendars for the three-year cycle chart the Scripture readings for each Sunday in the Church Year, with each Sunday printed in the proper liturgical color for easy reference. Sola Publishing recommends the use of the Revised Common Lectionary as found in the Lutheran Service Book (LSB) published by Concordia Publishing House, and makes use of this lectionary in its own Sola Online Worship eResource (SOWeR) website.

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Concerning Justification, part 48

Sun, 16 Apr 23 00:00:00 +0000

Romans 5:1–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

It is truly amazing that the adversaries are in no way moved by so many passages of Scripture that clearly ascribe justification to faith, and indeed, deny it by ascribing it to works. Do they think this is repeated so often for no purpose? Do they think that these words fell inconsiderately from the Holy Spirit? But they have also devised sophistry so that they might elude them. They say that these passages of Scripture ought to be received as referring to a fides formata. That is, they do not ascribe justification to faith except on account of love. Indeed, they do not in any way ascribe justification to faith, but only to love, because they dream that faith can coexist with mortal sin. Where does this lead but to the abolition of the promise and a return to the law? If faith receives the forgiveness of sins on account of love, the forgiveness of sins will always be uncertain, because we never love as much as we should. We do not love unless our hearts are firmly convinced that the forgiveness of sins has been granted us. Therefore, as long as the adversaries require confidence in one's own love for the forgiveness of sins and justification, they altogether abolish the gospel concerning the free forgiveness of sins. Yet, at the same time, they neither render this love nor understand it, unless they believe that the forgiveness of sins is freely received.

Pulling It Together: The idea that faith only comes into existence when it is formed by love is contrary to Scripture. Faith comes first, as a free gift of God. Only then do virtues like love begin to develop. Therefore, love cannot form faith since love develops in the Christian life because of faith. We are not considering that easy kind of love that one feels, as a man has for a woman or parent has for a child. The love that faith develops exists when feelings lead the unjustified away from spiritual love. Faith then begins to give us an assurance and peace about our standing with God. This peace gives the Christian a spiritual endurance that perseveres through sufferings. Endurance leads to character development, a spiritual and Christian property. Hope is the result of this enduring character, despite any suffering that might produce negative feelings. The Christian hopes because of faith, not because of positive and loving emotions. This kind of love cannot produce faith. On the contrary, true spiritual love is formed by faith because it is after one has faith that the Holy Spirit pours God’s love into our hearts.

Prayer: Thank you, Lord, for dying for weak and ungodly me, and reconciling me by giving me your righteousness. Amen.

The enigmatic Disciple Jesus Loved has long intrigued readers of the Gospel of John. Why did he withhold his name? Did he leave clues in the Gospel to his identity? Does it matter? New Testament reasearchers have explored these questions with renewed energy. Unlike other books, The Mystery of the Beloved Disciple moves beyond their simple first names to find Lazarus, Martha, and Mary in sources outside the Bible, and the Beloved Disciple in the Talmud! Discovering who these people actually were informs our reading of the Gospel of John in powerful ways. The truth presented here will prove irrefutable.

Concerning Justification, part 47

Sat, 15 Apr 23 00:00:00 +0000

2 Corinthians 12:7b–10

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

Augustine writes many things to the same effect against the Pelagians. In Of the Spirit and Letter he says: “The righteousness of the law, namely that the one who practices the righteousness which is based on the law shall live by it,’ is established so that when any one has recognized his weakness he may attain and keep and live in it, conciliating the Justifier not by his own strength nor by the letter of the law itself, but by faith. Now in a justified person, there is no right work by which the one who does it may live. Rather, justification is obtained by faith.” Here he clearly says that the Justifier is reconciled by faith, and that justification is obtained by faith. A little after: “By the law we fear God; by faith we hope in God. But grace is hidden from those fearing punishment. The soul laboring under this fear resorts to faith in God's mercy, so that God may give what he commands.” Here Augustine teaches that hearts are terrified by the law, but by faith they receive consolation. He also teaches us to receive mercy by faith before we attempt to fulfill the law. We will quote certain other passages shortly.

Pulling It Together: We often think of Paul’s mysterious “thorn” as a physical affliction. However, if we consider it a spiritual thorn, we may find some profit. Besides any physical difficulties, we all have another chronic problem. We are sinners. This is such an acute and debilitating disease that we have all found ourselves in the same position as Paul. Have you ever prayed three or more times, “Lord, help me stop sinning”? Perhaps you have even asked God to make you quit a particular sin. And did you stop? Generally, these thorns are not removed immediately. These thorny little gifts from God—whether spiritual or physical—are given to keep us humble and reliant upon his grace. Otherwise, we Pauls of the Church would be unbearable. We cannot fulfill the law’s demands, so we either try to make people believe we are better than we know ourselves to be, or we avail ourselves of God’s mercy and grace. Since we cannot keep the law by our deeds, we rely upon the grace of God by faith, and then, content in our weakness, allow God to remove our thorns. This is the only real strength in our lives: the power of Christ resting upon us despite our great failings.

Prayer: Lord Jesus, weak as I am to keep your law, work the power of your salvation in me. Amen.

Winning, Losing, Loving: The Gospel in the Old Testament is an overview of Old Testament Scripture, tracing themes of chosenness, sin, and grace throughout the early books of the Bible. These cycles of sin and redemption point forward toward God's ultimate act of redemption in Jesus Christ.

Concerning Justification, part 46

Fri, 14 Apr 23 00:00:00 +0000

Click for a recording of today's Sola Devotion

Colossians 2:11–14

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

Here and there, similar testimonies are found among the Fathers. Ambrose says in his letter to a certain Irenaeus, “Moreover, the world was subject to him by the law because, according to the command of the law, all are indicted, and yet, by the works of the law, no one is justified. In other words, because sin is perceived through the law but guilt is not discharged. The law seemed to have done injury by making all sinners but when the Lord Jesus Christ came, he forgave for all sin which no one could avoid, and by the shedding of his own blood, blotted out the bill that was held against us. This is what Paul says in Romans 5:20: ‘Law came in, to increase the trespass; but where sin increased, grace abounded all the more.’ Because after the whole world became subject, he took away the sin of the whole world, as John testified, saying, ‘Behold, the Lamb of God, who takes away the sin of the world!’ (John 1:29) So because of this, let no one boast of works since none are justified by their deeds. Those who are righteous have it given to them because they are justified after baptism. Faith, therefore, is that which frees through the blood of Christ. ‘Blessed is he whose transgression is forgiven, whose sin is covered’” (Psa 32:1). These are the words of Ambrose, and they clearly favor our doctrine. He denies justification by works, and attributes it to faith by which we are set free through the blood of Christ. Assemble into one heap all of the lecturers on the Sentences who are adorned with magnificent titles. For some are called angelic; others, subtle; and others indisputable. When all these have been read and reread, they will help us understand Paul far less than this one passage of Ambrose.

Pulling It Together: The bill is overdue. Ignoring it does not help a bit. It looms over you and you know that your service is about to be cut off. In the same way, our sin has put us in debt. The invoice has been sent by the law. Numerous overdue statements have arrived, though not for lack of trying to clear the debt. But the things we do, our good deeds and religion, do not satisfy the bill collector. We are dead in our trespasses and we know that we are about to be cut off—eternally. Our old nature, that sin nature that is in all of us from birth, needs to be reborn (John 3:3). Jesus blesses us with this rebirth, giving those who believe a new life.

Just as circumcision was the sign of God’s pledge of blessing to his people of old, Jesus made a new covenant in his blood. Baptism is a sign of that covenant. Now, neither circumcision nor baptism are things we do to ourselves. These signs are performed by God through the hands of others. In baptism, we are buried in the death of Jesus. The old nature is thereby put to death. The bill that hung over our heads is canceled. Our sins are forgiven; we are justified with God. All of this happens through faith—not by one thing that we do. Christ has done it all. Blessed are they who believe that their sins are forgiven for Christ’s sake.

Prayer: Lamb of God, thank you for being the sacrifice that settled the debt I owe. Amen.

Views of Baptism is written for a range of readers including the parent or sponsor about to baptize a child, the adult who wants to understand baptism more fully, and the professional teacher or preacher who needs the truth about baptism stated simply but backed by careful research. This books explores three views of baptism: the individual-centered view, the means-of-grace view, and the Roman Catholic view. It includes a description of how Christian baptism came to us in stages from its Jewish roots. A question and answer section addresses specific matters often raised when people contemplate baptism.

Concerning Justification, part 45

Thu, 13 Apr 23 00:00:00 +0000

Click for a recording of today's Sola Devotion

Isaiah 53:5–11

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

By his knowledge he will justify many (Isa 53:11). But what is the knowledge of Christ unless to know the benefits of Christ, those promises which he has sown throughout the world by the Gospel? To know these benefits properly and truly is to believe in Christ, to trust that what God has promised he will certainly fulfill for Christ's sake.

Scripture is filled with such testimonies. In some places it presents the law and in others the promises concerning Christ, and the forgiveness of sins, and the free acceptance of the sinner on Christ's account.

Pulling It Together: Jesus was pierced for our “transgressions.” He bore the discipline that was our due, eternal death. Though we strayed, he went willingly to slaughter, knowing that his death would mean our life—eternal life. “Out of the anguish of his soul,” he watched from the cross and saw our salvation. In dying, he satisfied the law of God and made us righteous. We can add nothing to this mighty act of God’s Servant. He has done it all and justified us to God.

Prayer: All we can offer you, Lord, is thank you. Amen.

Why Did Jesus Have to Die? is a six-week Bible Study that examines the most profound event of salvation history — the crucifixion of our Lord Jesus Christ — exploring from a biblical perspective what is known as the doctrine of the Atonement.

Concerning Justification, part 44

Wed, 12 Apr 23 00:00:00 +0000

Click for a recording of today's Sola Devotion.

Habakkuk 2:1–4

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

“The righteous shall live by his faith” (Hab 2:4). He first says that people are justified by faith, by which they believe that God is gracious. Then he adds that this same faith gives life because it produces peace and joy and eternal life in the heart.

Pulling It Together

William Temple said, “If we are traveling heavenward, we are already in heaven.” Our lives have already been transformed in a heavenly way. More than that, we are so assured of eternity with God that eternity has begun in this present life. Because faith in Christ completely reconciles us to God and so entirely assures us of eternal life, we already begin to enjoy the confident peace and joy of heaven.

Prayer: Thank you, Lord Jesus, for your perfect peace. Amen.

Combining the message of salvation in Christ with personal witness, The Gospel in Miniature is a Lutheran guide for evangelism.

Concerning Justification, part 43

Tue, 11 Apr 23 00:00:00 +0000

Click for a recording of today's Sola Devotion.

Acts 4:11–12

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

“This is the stone which was rejected by you builders, but which has become the head of the corner. And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved” (Acts 4:11-12). But the name of Christ is apprehended only by faith. Therefore, we are saved by confidence in the name of Christ, and not by confidence in our works. For “the name” signifies here the cause which is mentioned by which which salvation is attained. And to call upon the name of Christ is to trust in the name of Christ as the cause or price by which we are saved. God “cleansed their hearts by faith” (Acts 15:9). Therefore, that faith of which the Apostles speak is not idle knowledge but the reality of receiving the Holy Spirit and justifying us.

Pulling It Together: The Rymans are a pretty decent bunch of folks. You should have met my grandfather. He was a great man in my book. But salvation is not available to me in the name of Fred Ryman, nor in the name of Ryman—the whole of my lineage. Salvation is only available in the name of Jesus Christ. There is no other name under heaven by which I can be saved. That also means that my salvation did not come about because Mark worked with Jesus, my works added to his.

It is only God in Christ who cleanses the hearts of humanity. This purifying happens when we have faith and confidence that Jesus has done this for us, not when we possess a mere knowledge of Church history. When we call on the name of the incarnate God, trusting in the blessed name of Jesus Christ, there is a powerful work of the Holy Spirit in us that justifies our hearts before God. Jesus Christ is the cornerstone of this trust and faith. Upon his name the salvation of the whole world is supported—the decent folks as well as those who are not so respectable.

Prayer: Thank you, Lord Jesus, for making me part of your blessed family. Amen.

Who is Jesus? is a five-session study, meant to serve as an introduction to what the Bible says about Jesus Christ—who he is and what it means to trust in him as Savior and Lord.

Concerning Justification, part 42

Mon, 10 Apr 23 00:00:00 +0000

Acts 13:38–39

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

“Let it be known to you therefore, brethren, that through this man forgiveness of sins is proclaimed to you, and by him every one that believes is freed from everything from which you could not be freed by the law of Moses” (Acts 13:38-39). How could the office of Christ and justification be declared more clearly? The law, he says, did not justify. Consequently, Christ was given so that we may believe that we are justified for his sake. He plainly denies that the law justifies. Therefore, for Christ's sake we are accounted righteous when we believe that God, for his sake, has been reconciled to us.

Pulling It Together:

Verse 39 of today’s Scripture reads in English as either justified” or “freed.” The older the translation, the more chance there is that it will read “justified.” It is a legal term that is, evidently, beyond the understanding of the typical modern reader. The 1611 and even the 1900 versions of the King James read “justified,” as does the 1901 American Standard Version. Even the 1946 RSV reads "justified, but by the time we reach the middle of the 20th century, we already need the word “freed,” as in the 1955 Revised Standard Version, the 1995 New American Standard Bible, and the 2001 English Standard Version mirror this translation.

The word translated as either justified” or “freed” means to declare someone righteous or free, though the latter hardly carries the connotation of being vindicated. Nonetheless, this declaration or verdict does not depend upon the person’s deeds or merits; it depends upon the judge. The judge, in this case, God, states that the offense is forgiven; the person is legally declared righteous in the eyes of the court, or in the eyes of God. When one hears what Christ has done and believes in his merit and the worth of what he did to reconcile us to the Father, that person is justified or freed from sin and death. This happens because of Christ, for his sake, not for the sake of anything we do or have done.

Prayer: Thank you, Lord Jesus, for setting me free from sin and death. Amen.

The ReClaim Hymnal for Church and Home contains three Communion Settings along with liturgies for Baptism, Confirmation, Marriage, Funerals, and other occasional services. It also includes the Small Catechism, as well as 275 beloved hymns from various hymn traditions. It is a resource that would be suitable for confirmation and graduation gifts as well as congregational use.

Most of the hymns and other resources in ReClaim are part of Sola's Online Worship Electronic Resource. Check out all that is in SOWER here.

Concerning Justification, part 41

Sun, 09 Apr 23 00:00:00 +0000

John 3:16–18

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

“But to all who received him, who believed in his name, he gave power to become children of God; who were born, not of blood nor of the will of the flesh nor of the will of man, but of God” (John 1:12-13). “And as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, that whoever believes in him may have eternal life” (John 3:14-15). And a few verses later: “For God sent the Son into the world, not to condemn the world, but that the world might be saved through him. He who believes in him is not condemned” (John 3:17-18).

Pulling It Together: If God expected us to save ourselves, we would be condemned before we begin. Even if we were capable of doing enough moral, civil, and religious works to cancel out our sins, we would still be sinners. It is our nature. Therefore, we cannot save ourselves. Nor will our good works make us righteous. Only God can do that to us and that is why the Father sent his Son into the world—to save sinners. How does that happen? He who believes in the Son is not condemned. In other words, the believer is justified with God and saved through faith.

Prayer: Thank you, Jesus, for being the Word made flesh and bringing God’s grace to me. Amen.

We Still Believe is offered as a resource for reflecting on key themes in biblical, Lutheran doctrine that are at risk in the Church today. It is offered in the hope that it will inspire individuals and congregations to examine the core beliefs of traditional Lutheranism and how these beliefs apply to our own present context. Written in a question and discussion style, the participant's book includes an introduction to and copy of the faith statement known as the Common Confession.

Concerning Justification, part 40

Sat, 08 Apr 23 00:00:00 +0000

Galatians 2:15–16

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

If one imagines that Paul used the phrase “faith justifies” without consideration, remember that he fortifies and supports this key phrase by a long discussion in the fourth chapter to the Romans, and repeats it in all his epistles. Thus he says, “Now to one who works, his wages are not reckoned as a gift but as his due. And to one who does not work but trusts him who justifies the ungodly, his faith is reckoned as righteousness” (Rom 4:4-5). As he clearly says here that faith itself is imputed as righteousness. Faith, therefore, is that thing which God declares to be righteousness, and Paul adds that it is imputed freely, adding that it would not be free imputation if it were owed because of works rendered. Therefore he even excludes the merit of moral works. For if justification before God were because of these, faith would not be imputed for righteousness without works. “We say that faith was reckoned to Abraham as righteousness” (Rom 4:9). Romans 5:1 says, “Therefore, since we are justified by faith, we have peace with God.” In other words, we have consciences that are tranquil and joyful before God. “For man believes with his heart and so is justified” (Rom 10:10). Here he declares that faith is the righteousness of the heart. “We have believed in Christ Jesus, in order to be justified by faith in Christ, and not by works of the law” (Gal 2:16). “For by grace you have been saved through faith; and this is not your own doing, it is the gift of God—not because of works, lest any man should boast” (Eph 2:8-9).

Pulling It Together: Having been a devout Jew, a Hebrew among Hebrews and as to the law, a Pharisee (Phil 3:5), the Apostle Paul would never have let a phrase like “faith justifies” slip out unwittingly. Until Christ met him on the road to Damascus (Acts 9:3-22), his life had been dedicated to keeping the law. In dramatic fashion, he learned how blind he had been. Because of the grace of God alone, certainly not by having done anything to deserve it, Paul received his eyesight again through the faith of another. Then with the disciples at Damascus, Paul learned that Christ is the saving Son of God. That God had imputed or assigned righteousness to an unrighteous man had been made quite clear to Paul. He was now determined to make it just as clear to others. So he writes the phrase “faith justifies” and similar constructions many times in his works. Melancthon provides several references from three epistles. The teaching that it is faith—not works—that justifies is no accident.

Prayer: Oh, Bright and Morning Star, thank you for shining your light upon us and making us see. Amen.

Pastor Kent Groethe's study of the Book of Acts, Acts - Old Places, New Faces, focuses on the life of the early church as a model for church life today. The message and power of the church today needs to be revitalized and renewed by the power of God's Spirit, just as it was in the early church.

Concerning Justification, part 39

Fri, 07 Apr 23 00:00:00 +0000

Romans 3:21–28

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

Paul discusses this topic, especially in the Epistle to the Romans, declaring that when we believe that God is reconciled to us for Christ's sake that we are justified freely by faith. In the third chapter of Romans he maintains this proposition that contains the main point of the entire discussion: “For we hold that a man is justified by faith apart from works of law” (Rom 3:28). The adversaries interpret this as referring to Levitical ceremonies. However, Paul speaks not only of the ceremonies, but of the whole law. For he quotes afterward from the Decalogue: “You shall not covet” (Rom 7:7). If moral works could earn the forgiveness of sins and justification, there would also be no need for Christ and the promise—and all that Paul says about the promise would be overthrown. He would also have been wrong in writing this to the Ephesians: “For by grace you have been saved through faith; and this is not your own doing, it is the gift of God” (Eph 2:8). Similarly, Paul refers to Abraham and David (Rom 4:1, 6) who had the command of God concerning circumcision. Therefore, if any works justified, these works must have since it was commanded. Nevertheless, Augustine teaches correctly and at length in Of the Spirit and Letter that Paul speaks of the entire law. He states, “These matters, therefore having been considered and treated, according to the ability that the Lord has thought worthy to give us, we infer that man is not justified by the precepts of a good life, but by faith in Jesus Christ.”

Pulling It Together: The key phraseology of Paul is “through faith” or “by faith.” He mentions it 31 times. Not only Paul though, since James and Peter each use the phrase once, and the writer of Hebrews uses it 24 times. It is a critically important doctrine of the New Testament, as well as the Old Testament. Justification by faith, or forgiveness of sins through faith is not a new topic but it is one that is so hard to believe that much space, many writers, and even more years have been devoted to the topic. One’s principles and virtues and religious practices do not justify. Only faith in Jesus Christ justifies sinners. We should be thankful, since because of this oft-mentioned phrase we know that we are freely justified through faith or by faith in Jesus Christ. Otherwise, we would be lost, trying to make it on our own merits and abilities. There are not enough years to justify the likes of sinners like us. Only Christ will do.

Prayer: Gracious Redeemer, thank you for the gift of your salvation. Amen.

The newest volume in the series, "Old Places, New Faces," The General Epistles offers a series of 12 Bible studies based on Hebrews, James, I & II Peter, I, II, & III John, and Jude. The geographical locations of Biblical characters can symbolically refer to places we find ourselves with respect to our faith. As we become more acquainted with our spiritual geography, we will better discern where God would have us go or what changes we need to make in order to serve Him better.

Concerning Justification, part 38

Thu, 06 Apr 23 00:00:00 +0000

1 Corinthians 1:30–31

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

But since we receive forgiveness of sins and the Holy Spirit by faith alone, faith alone justifies, because those reconciled are accounted righteous and children of God, not on account of their own purity, but through mercy for Christ's sake, provided only that they apprehend this mercy by faith. Accordingly, Scripture testifies that by faith we are considered righteous (Rom 3:26). Therefore, we will add testimonies that clearly declare that faith is the very righteousness by which we are accounted righteous before God, not because it is a work that is in itself worthy, but because it receives the promise by which God has committed for Christ's sake that he wishes to be propitious to those believing in him, or because he knows that Christ of God has become for us wisdom, and righteousness and sanctification and redemption (1Cor 1:30).

Pulling It Together: Our lives come from God. Every good and perfect gift comes to us through the Father (James 1:17). Well, except salvation and righteousness; we must work for those. No! Heaven forbid! Every gift is just that: a gift—a gift from God. His mercy is a gift, apprehended, for lack of a better word, by faith alone. You either believe that God forgives you or you do not believe. There is nothing here in which we may take personal pride or boast (Rom 3:27). Jesus did it all. I have nothing to do with my righteousness. It too is a gift given to me by God. I am saved by God's grace alone. I know this only too well, from experience and from Scripture.

Prayer: Holy God, Father of lights, give me more grace so that I may proclaim the excellencies of you who has called me out of darkness and into your marvelous light. Amen.

The first in the series, Superior Justice is a mystery-fiction novel that features the character of Jonah Borden as a not-so-typical Lutheran Pastor, who also happens to investigate local mysteries. Set in the midst of the striking beauty of Minnesota's Lake Superior coastline, Superior Justice will draw you in with its unique and quirky characters, and keep you guessing until the end.

Concerning Justification, part 37

Wed, 05 Apr 23 00:00:00 +0000

Revelation 3:20

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

Fourthly, forgiveness of sins is something promised for Christ's sake. Therefore, it cannot be received except by faith alone. For a promise cannot be received except by faith alone (Rom 4:16). “That is why it depends on faith, in order that the promise may rest on grace and be guaranteed,” as though he were to say: “If the matter were to depend upon our merits, the promise would be uncertain and useless, because we never could determine when we would have sufficient merit.” Experienced consciences can easily understand this. Accordingly, Paul says, “But the scripture consigned all things to sin, that what was promised to faith in Jesus Christ might be given to those who believe” (Gal 3:22). He takes merit away from us, because he says that all are guilty and consigned under sin. Then he adds that the promise, namely, of the forgiveness of sins and of justification, is given, and adds how the promise may be received, namely, by faith. This reasoning, derived from the nature of a promise, is the chief reasoning in Paul, and is repeated often. Nothing can be devised or imagined whereby this argument of Paul can be overthrown. Therefore, faithful minds should not allow themselves to be forced from the conviction that we receive forgiveness of sins for Christ's sake, only through faith. In this they have a sure and firm consolation against the terrors of sin, and against eternal death, and against all the gates of hell.

Pulling It Together: I have promised to meet people for lunch today. Now, they may believe or disbelieve that promise but whether or not they believe, I will be at the restaurant. They do not need to do anything to make that happen. Lunch with me is both promised and guaranteed (...if God wills [James 4:15]). In the same way, forgiveness of sins is only promised and guaranteed because of what Jesus did, that is to say, for Christ's sake. There is no other way to receive forgiveness except to believe, to have faith, in what Jesus has done. There is no need to do anything about what has already been done.

Even if you had to do some things in order for the promise of forgiveness to apply to you, how would you know when you had done enough good? At any rate, merit has been taken away from us because we have been delivered over under sin. How much good can a sinner do in order to balance out his sin since even a single sin cannot be overcome with any amount of virtue? The issue is not so much that we sin, as it is that we are all sinners.

So Paul's oft-repeated argument is that the only thing we can do is trust God's promise. There is nothing else to do. Believe. Jesus stands at the door and knocks. Open the door, for he would dine with you today.

Prayer: Help me trust your word, Lord God, for it is all I truly have. Amen.

Come, Lord Jesus answers the many questions that arise when modern readers look into the book of Revelation. In this book readers will come to understand the first-century context in which Revelation was written—and readers will join the holy choir in looking forward to the fulfillment of God's plan, offering our own invitation: "Come, Lord Jesus."

Concerning Justification, part 36

Tue, 04 Apr 23 00:00:00 +0000

Acts 10:36–43

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

Thirdly, Peter says, “To him all the prophets bear witness that every one who believes in him receives forgiveness of sins through his name” (Acts 10:43). How could this be said more clearly? We receive forgiveness of sins, he says, through his name, that is, for his sake. Therefore, not for the sake of our merits, not because of our contrition, attrition, love, worship, works. And he adds, “When we believe in him.” Therefore Peter also requires faith. For we cannot apprehend the name of Christ except by faith. Besides he cites the agreement of all the prophets, which actually cites the authority of the Church. We will speak on this topic again when we consider “Repentance.”

Pulling It Together: Melancthon may as well have said that he could quote Paul, Augustine, and the Fathers all day long, but see here! Peter too, and the prophets also, lend support for justification by faith. More than support, they insist upon faith. They add nothing else. We are forgiven our sins, justified, through the merits of Jesus Christ alone. Nothing that we add, though add we must for it shows our faith, reconciles us to God. The judge of the living and the dead is the only one with the just authority to say, “Justified!” This righteous judge in none other than Jesus Christ, the Lord of all.

Prayer: Father, we give you thanks for the gift of salvation that is found only in your Son. Amen.

Acts – Old Places, New Faces focuses on the life of the early church as a model for church life today. The message and power of the church today needs to be revitalized and renewed by the power of God's Spirit, just as it was in the early church.

Concerning Justification, part 35

Mon, 03 Apr 23 00:00:00 +0000

Hebrews 4:14–16

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

Secondly, it is certain that sins are forgiven for the sake of Christ, as propitiator, according to Romans 3:25: “whom God put forward as a propitiation by his blood.” Moreover, Paul adds, “to be received by faith.” Therefore this atonement benefits us when we apprehend by faith the mercy promised in him and set it against the wrath and judgment of God. To the same effect it is written, “Since then we have a great high priest...let us then with confidence draw near” (Heb 4:14, 16). The Apostle pleads with us to approach God, not with confidence in our own merits, but with confidence in Christ as high priest. Therefore it requires faith.

Pulling It Together

Only the high priest could represent the people before God in the temple. But Jesus, the “great high priest,” represents us before the Father in heaven. We cannot represent ourselves. Instead, we rely upon Christ by faith. In doing so, we have confidence in him to draw near to God. There before the throne of justice, we receive mercy and grace instead of the judgment that had been our due. We discover this marvelous grace only because Christ Jesus mediates between his holy Father and us as the true propitiation or satisfaction for our sins. He brings no scapegoat to God for us (Lev 16:21-22). He is the scapegoat, the only offering for all our sins. This is our confession and we hold it fast through faith in Christ.

Prayer: Lord Jesus Christ, give me grace to draw nearer to you today, not through any confidence in my own works but for your sake alone. Amen.

You Can Understand the Old Testament: Its Message and Its Meaning is an introduction to, and overview of, the Old Testament, exploring its meaning and its message for readers of today. Individual overviews and discussions of each book of the Old Testament are provided along with helpful maps, tables and charts as well as complete indexes of subject matter, biblical texts cited, and Hebrew words noted in the discussion. The book is aimed at students of the Bible, whether members of church congregations, pastors, or students in college or seminary.

Concerning Justification, part 34

Sun, 02 Apr 23 00:00:00 +0000

Romans 5:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

Likewise, Paul says, “Through him we have obtained access” (Rom 5:2), and adds, “by faith.” Thus, we are reconciled to the Father and receive forgiveness of sins when we are comforted with confidence in the mercy promised for Christ's sake. The adversaries regard Christ as mediator and propitiator because he has earned the habit of love. Therefore, they do not urge us to rely upon him as mediator now. Rather, as though Christ were altogether buried, they imagine that we have access through our own works and earn this disposition through them, and by this love come to God. Does this not to bury Christ altogether and remove the entire doctrine of faith? Paul, to the contrary, teaches that we have access, that is, reconciliation, through Christ. To show how this takes place, he adds that we have access by faith. Therefore, we receive forgiveness of sins by faith because of Christ. We cannot set our own love and our own works over against God's wrath.

Pulling It Together: Some people rely on religion as a way to gain peace or go to heaven—or rather, not go to hell. This puts the cart before the horse. Instead, they should be interested in being with God. When they have gained access to God, they will then gain heaven, for that is where God dwells in eternity. If they have gotten into his eternal presence, they will of course therefore, be in heaven. They will also have peace in their consciences and spirits, though not because they are going to heaven. They have this peace because they know that their sins have been forgiven. They know that their sins have been canceled because they believe the promise: that their “sins are forgiven freely for Christ's sake” (Eph 1:7). Only those who believe this, that their sins are remitted through faith in Christ alone, have true peace of conscience and spirit. To the degree that they rely even a little bit on their religion, their works, their morality, or their so-called goodness, to that degree, they lack peace. To that degree, they worry about heaven. But when they know that they have most certainly been forgiven of all their sins, they no longer worry about heaven because they know that they stand in his grace by faith, and rejoice in the hope of the glory of God.

Prayer: Lord Jesus, I trust in you alone as the one who has negotiated my salvation. Amen.

It is a vital task of the church today to encourage a renewed interest in and use of God’s Word. Unfortunately, many people find the Scriptures difficult to read and hard to understand at first. The purpose of Epistles, a Guide to Reading the Scriptures is twofold: to encourage Christians to read God’s Word on a regular basis and to help the reader slow down and concentrate on each chapter of the epistles before moving on to the next.

Concerning Justification, part 33

Sat, 01 Apr 23 00:00:00 +0000

2 Corinthians 5:17–21

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

It will then become easy to state the minor premise if we know how the remission of sins happens. The adversaries carelessly dispute whether the forgiveness of sins and the infusion of grace are the same change. Being idle men, they do not know what to answer. In the forgiveness of sins, the terrors in the heart about sin and eternal death must be overcome, as Paul testifies, “The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ” (1 Cor 15:56-57). In other words, sin terrifies consciences through the law that reveals the wrath of God against sin. Yet we gain the victory through Christ. How? By faith, when we comfort ourselves with confidence in the mercy promised for Christ's sake. Thereby, we prove the minor proposition. The wrath of God cannot be appeased if we set against it our own works, because Christ has been set forth as the propitiator so that for his sake, we may become reconciled to the Father. But Christ is not taken hold of as a mediator except by faith. Therefore, by faith alone we obtain forgiveness of sins, when we comfort our hearts with confidence in the mercy promised for Christ's sake.

Pulling It Together: Søren Kierkegaard wrote in Sickness Unto Death that we acquire a new appreciation of ourselves when the self is viewed “directly in the sight of God.” When we see ourselves as God sees us, everything changes. And it is terrifying. So long as we are our own measure, everything seems right enough; we are barely troubled by our thoughts and actions. The only time we are bothered at all is when we have said or done something wrong and it has become public enough that it brings about uncomfortable consequences. We are then forced to measure ourselves by the views of others.

What a difference there is between our own standards and how others measure us. Still, when the trouble blows over, we fall back into a personal measurement of self. We seem good enough again. However, when God becomes the measure of a person, an absolute measure of our state is understood. “Getting God as a measure” is terrifying. We are backed up to the doorjamb of his holy righteousness and we discover that we do not measure up. The thought that makes sin so dreadfully alarming is that one no longer stands against his or her own measure but is reckoned by the measure of the Almighty.

When one realizes their true measurement against God's standards, eternal death now constantly looms nearby. So, how do we conquer eternal death? How might we even overcome the fear of it? We cannot, except by God's view of us being changed. We cannot, however, change the way he regards us though love and good works. We will never measure up. God's view of us is only altered when we are “in Christ.” When he sees us through the skin, so to speak, of his own Son, we measure up. This is nothing that we do; it has been done for us and the new measure is given to us freely.

This is the only way that we can ever be confident when being viewed “directly in the sight of God.” When we realize that, clothed in Christ as we are (Rom 13:14; Gal 3:27), God sees us as being in his Son, we have a sure and confident hope. So long as we attempt this through our own actions, our own measure, we remain uncertain, lacking confidence in God's mercy and love for us. But when we know that the Father is reconciled by the measure of the righteousness of his Son, then we who are by God's grace in Christ by faith are therefore justified by Christ.

Prayer: Thank you, Lord, for newness of life by bearing our sin and reconciling us to your Father. Amen.

Concerning Justification, part 32

Fri, 31 Mar 23 00:00:00 +0000

Psalm 32:1–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

That We Obtain Remission of Sins by Faith Alone in Christ

We think that even the adversaries acknowledge that in justification the forgiveness of sins is necessary first. For we all are under sin. Therefore we reason as follows:

To receive the forgiveness of sins is to be justified, according to Psalm 32:1: “Blessed is he whose transgression is forgiven.” We receive the forgiveness of sins solely by faith in Christ, not through love, nor because of love or works, although love follows faith. Therefore we are justified by faith alone, understanding justification as the making of a righteous person from an unrighteous person—that one is regenerated.

Pulling It Together: It is easy to admit that everyone is a sinner, since we see the evidence in the news, in the lives of those we love, and certainly in our own lives. Scripture also plainly states that, “all have sinned and fall short of the glory of God” (Rom 3:23). Because sin has caused a fall so great as to remove us from the presence of God's glory, our sin needs covered. Adam and Eve understood this and covered themselves with fig leaves after they sinned (Gen 3:7). Notice how Adam's and Eve's works were refused by God? They tried to cover their sins but even they understood that their figgy outfits were inadequate. So they hid themselves among the trees of the garden (Gen 3:8).

Try as we might, our own efforts are unequal to the task. It is God alone who is able to cover our sins. So, from the skins of the very animals Adam was charged to care for, God made them a more lasting covering (Gen 3:31). Justification is that blessed relationship with God that happens when one's sin is covered. It is the forgiving and covering of sins that only God can do for us. “Blessed is the one...whose sin is covered” (Psa 32:1).

Prayer: Help me, Lord, to do all I can to please you but rely upon you alone for the covering of my sin. Amen.

Genesis - "Old Places, New Faces" Series Places have to do with geography. In the Bible, we find God's people in many different places, both physically and spiritually, in their relationship to the Creator and Savior. We, like them, journey through many lands in our Christian walk. We move from chaos to order, from Ur to Canaan, and from obedience to disobedience. As we become more acquainted with our spiritual geography, we will better discern where God would have us go or what changes we need to make in order to serve Him better.

Concerning Justification, part 31

Thu, 30 Mar 23 00:00:00 +0000

Romans 4:1–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

The particle “alone” offends some, although even Paul says, “For we hold that a man is justified by faith apart from works of law” (Rom 3:28). Again, “It is the gift of God — not because of works, lest any man should boast” (Eph 2:8b-9). Again, “They are justified by his grace as a gift” (Rom 3:24). If the exclusive “alone” displeases, let them remove from Paul also the exclusives “freely,” “apart from works,” “as a gift,” etc. For these also are exclusives. We do exclude the idea of merit. We do not, however, exclude the Word or Sacraments, as the adversaries falsely charge us. For we have said above that faith is conceived from the Word, and we honor the ministry of the Word in the highest degree. Love also and works must follow faith. Therefore, they are not excluded as things that follow faith. But confidence in the merit of love or in works is excluded in justification. And this we will clearly show.

Pulling It Together: Imagine a man condemned to spend the rest of his life in prison. One day, the word comes from the jailer that the president has pardoned his offense. It is too good to be true. Decades later, he dies, still sitting in prison. He never could believe the guard's report that a criminal like himself had been set free. After all, there had been no conditions, only the promise of the president. So, the man spent his remaining years in prison, working off his sentence and trying to become a good man. He was only freed from prison by his own death.

It seems incredible that one could be delivered from their eternal fate because they simply believe. Surely there must be more to Christianity than that. There must be rules and regulations, things to do and observe. If people are such wretched sinners, they must have to do something to become righteous and escape the consequences. Nevertheless, Lutherans confess that we are saved by God's grace alone, this happening through faith and not works of the law.

Prayer: Help me believe your good word alone, Lord, instead of the religion that I would add. Amen.

The kind of church we see in the New Testament is different from what most modern people imagine when they think of “going to church.” Experience Life Together: A 15-Week House-Church Model Resource & Session Book, by Rev. Tom Hilpert, is a 15-week house-church curriculum designed for pastors, lay leaders, and churches interested in getting a taste for what church in the home is really like. Whether referred to as a house-church, organic church, alternative church, or cell church, this material applies well to any group that wants to experience Christian worship in the context of a small group meeting within the homes of the participants.

Concerning Justification, part 30

Wed, 29 Mar 23 00:00:00 +0000

1 Peter 1:3–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

But when we confess that faith justifies, perhaps some understand it as the beginning of justification or preparation for justification. But then it would not be faith itself through which we are accepted by God, but the works that follow faith. Accordingly, they would imagine that faith is highly praised because it is the beginning. The beginning is important because the beginning is half of everything, as they commonly say. It is just as if one would say that grammar makes the teachers of all arts, because grammar prepares for further arts—although in fact it is his own art that renders every one an artist. We do not believe this about faith, but we maintain that properly and truly, by faith itself, we are accounted righteous for Christ's sake, or are made acceptable to God. And because "to be justified" means that just persons are made out of unjust people, or born again, it also means that they are pronounced or accounted just. For Scripture speaks in both ways. Accordingly, we desire to first show this: that faith alone makes an unjust person into a just person, that one receives forgiveness of sins by faith alone.

Pulling It Together

What else do I need to do? Nothing. Christ has done it all. He has taken unrighteous sinners and assigned his own righteousness to their account. This is not the beginning of salvation, to which you must now add your own deeds to the work of Christ. He has done it all. Now, you will want to respond with all kinds of good deeds but remember that these do not justify you to God. Christ alone justifies you. He has at once converted you and made you righteous. You are born again to the Christ-life. All this happened when faith in him was kindled in a sinner's heart, when you believed in Christ.

Prayer: Your righteousness is all I need, Lord. Amen.

Many in the ELCA (Evangelical Lutheran Church in America) remember the loyalty, strength, and uniqueness of our Lutheran tradition and the necessity of "Christ Alone." Stand and Confess explores these traditions in light of Scripture and the Lutheran Confessions.

Concerning Justification, part 29

Tue, 28 Mar 23 00:00:00 +0000

1 Timothy 2:3–6

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

Now we will show that faith justifies. In the first place, readers must be reminded that just as it is necessary to maintain that Christ is mediator, it is necessary to defend that faith justifies. For how will Christ be mediator if in justification we do not use him as mediator, if we do not hold that we are accounted righteous on his account? But to believe is to trust in the merits of Christ, that God certainly wishes to be reconciled with us for his sake. Likewise, just as we ought to maintain that the promise of Christ is necessary apart from the law, it is also necessary to maintain that faith justifies. For the law cannot be performed unless the Holy Spirit is first received. It is necessary, therefore, to maintain that the promise of Christ is essential. Yet his promise cannot be received except with faith. Therefore, those who deny that faith justifies, set aside both Christ and the gospel by teaching nothing but the law.

Pulling It Together

Even our currency proclaims Christ alone. “In God we trust.” What is unwritten is that we do not trust in money or what it buys—or who does the buying. Yet when it comes to religion, we want to trust in the things we do, as though they can buy salvation. So we must be reminded that in order to receive salvation one must be reconciled to God and that this requires a go-between. Someone must have earned the status with God to stand between him and sinners, or lawbreakers. There is only one on whose account we may be reconciled with God. Christ alone bridges the gap without our having done a thing, apart from the law. This means that we believe in what Christ has done and not what we do. Even if we wanted to get right with God through keeping the law or doing good works, we could not do so without the help of the Holy Spirit. Yet the Spirit is not given except through faith and trust in Christ alone.

Prayer: Thank you, Lord, for not only paying the ransom for us all but for being that ransom. Amen.

Connections magazine is a voice for confessional Lutheranism in North America, featuring ministries and mission efforts of the movement. It provides reliable, Biblically based content, stories of faith, and inspirational messages all in a “coffee table quality” package that delights its subscribers. Connections has a deep commitment to the evangelical nature of Lutheranism that responds with vigor to Christ’s great commission to go and make disciples. It also gives a public center to the effort to renew Lutheranism in North America in concert with Biblical authority and the teachings of the Lutheran Confessions.

Concerning Justification, part 28

Mon, 27 Mar 23 00:00:00 +0000

Romans 10:13–17

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

Since we do not speak of such faith as an idle thought, but that which liberates from death and produces a new life in hearts, and is the work of the Holy Spirit, it does not coexist with mortal sin. Rather, as long as it is present, it produces good fruit, as we will address later. What can be said more simply and more clearly about the conversion of the wicked, or concerning the mode of regeneration? Having so great an array of writers, let them produce a single commentary upon the Sentences that speaks of the mode of regeneration. When they speak of the habit of love, they imagine that men merit it through works, just as the Anabaptists now teach. They do not teach that it is received through the Word. But God cannot be dealt with, he cannot be apprehended, except through the Word. Accordingly, justification occurs through the Word, just as Paul says that the gospel is, “the power of God for salvation to everyone who believes,” (Rom 1:16) and that, “faith comes from what is heard” (Rom 10:17). From this, we confess that faith justifies because if justification occurs only through the Word, and the Word is apprehended only by faith, it follows that faith justifies. Yet there are other more important reasons. So far, we have said these things so that the nature of that faith we are talking about is understood and to explain how regeneration occurs.

Pulling It Together: Faith is not ineffectual—or as some insinuate, “pie in the sky.” Faith is a light, life, and force in a person that renews the heart, mind, and spirit (1 Thes 5:23). Faith makes new people of those who believe in Christ. Since it does these things, it does not coexist with willful sin, for how can light and darkness coexist (2 Cor 6:14)? Instead, faith produces good fruit. This kind of faith is received through the Word of God. This is why justification is received in the same way. Justification, the saving faith that reconciles God, comes by what is heard through the Word. One does not earn justifying faith; one receives it by the word of Christ.

Prayer: Thank you, Lord, for the light of your Word that illuminates the path of faith. Amen.

Hymns and Spiritual Songs from The North is a compilation of Nordic hymns. In the spirit of Martin Luther, such a hymn is usually a meditation or sermon on a Biblical text that grows out of the text for a Sunday. Sometimes it is long and slow, even mournful, giving singers the possibility of meditating on God's Word in their own context. Less often it is joyful, but it is always filled with longing and hope. We can imagine the grandma, during long dark winters, sitting by the fire, spinning or knitting as she sang stanza after stanza of an old favorite hymn or spiritual song, teaching her grandchildren to sing along with her. When they learned to lisp those words with her, they were learning how Scripture could be used to meet the deepest sorrows and the greatest joys of life.

Concerning Justification, part 27

Sun, 26 Mar 23 00:00:00 +0000

Luke 24:45–49

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

That Faith in Christ Justifies

So that no one thinks that we are talking about an idle knowledge of the history, we will first explain how faith is received. Then we will show both that it justifies and how this ought to be understood. Last, we will explain the objections of the adversaries.

In the last chapter of Luke, Christ commands that repentance and remission of sins should be preached in his name (Luke 24:47). The gospel declares that all people are under sin and are subject to eternal wrath and death, yet for Christ's sake offers the forgiveness of sin and justification. These are received by faith. The preaching of repentance accuses us and frightens consciences with true and severe terrors. Surrounded by these accusations and terrors, hearts must receive consolation. This happens if they believe the promise of Christ, that on account of him we receive the forgiveness of sins. This faith that encourages and comforts despite these fears, receives forgiveness of sins, justifies, and gives life. Indeed, this consolation is a new and spiritual life. These things are plain and clear, can be understood by God-fearing people, and have testimonies of the Church. Yet nowhere can our adversaries say how the Holy Spirit is given. They imagine that the sacraments confer the Holy Spirit ex opere operato, without an upright movement in the recipient, as though the gift of the Holy Spirit were an idle matter.

Pulling It Together: Saving faith does not happen because one performs the right deeds or recites the correct formula or prayer. Nor does it come about all at once. First, the word of God accuses the conscience that it is corrupt. It does not charge us with being a little bit bad, for we are not and that would do us no good. We must be convicted that we are wretched and miserable sinners, sold out to sin. This must seriously concern us; we must be terrified of the consequences of our sin. Next, God's word offers us the consolation of hope, that because Christ offered himself to God as payment for our sin debt, those who believe or have faith in his death and resurrection are forgiven. Last, this faith encourages and comforts people through Christ's gift of the Holy Spirit. So, faith is an active trust in God; it is not doing or reciting religious things by those who believe in the history of Christianity but do not believe in Christ.

Prayer: Thank you, Lord, for suffering in my place that I too may be raised from the dead to live with and for you. Amen.

The Letters of Paul looks at all but one of Paul's thirteen epistles and seeks to get at the heart of each one so that his message can inspire new hope, faith and love in us today.

Other books in the "Old Place, New Faces" series.

Concerning Justification, part 26

Sat, 25 Mar 23 00:00:00 +0000

Psalm 50:8–15

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

Therefore, the fathers too were not justified by the law, but through the promise and faith. It is astonishing that the adversaries diminish faith to such a degree, although they see that it is everywhere praised as an eminent service, as in Psalm 50:15: “Call upon me in the day of trouble; I will deliver you.” God wishes himself to be known and worshiped in this way: that we receive benefits from him because of his mercy, not due to our merits. This is the richest consolation in all afflictions. But the adversaries abolish such consolations when they diminish and disparage faith by teaching that people only conduct themselves toward God by means of works and merits.

Pulling It Together: Daily sacrifices were performed at the temple in Jerusalem because God commanded them. Sacrifice was done as an outward expression of grateful dependence upon God. Note how David offered 1,000 bulls, 1,000 rams, and 1,000 lambs to the Lord. He did not do so to appease God. Rather, he made such a large offering in thanks to God for allowing Solomon to build the temple. He did not make the offering because God, who does not eat flesh anyway, was especially hungry that day. Was David's sacrifice rebuked? Are our works and ministries to the Lord not accepted? Of course not. God is pleased when we keep our obligations and do good works. However, when we imagine that these things mitigate or altogether appease God's righteous wrath concerning our sin, or think that God is now obligated to forgive us because we have balanced a bad deed with a good one, we do not glorify God. Instead, because of our lack of faith in him, and our misguided trust in our works, we are glorifying ourselves. Furthermore, by casting aside faith for works, we lose the benefit of God's comfort and peace. So long as we can do some work that we call good, we might delude ourselves in thinking that God is reconciled. What happens though, when one is bedridden, awaiting death, and thinks an evil thought toward a reckless caregiver? What work will be done then to counter that sin? If only that person had faith in a merciful God instead of in self and religion.

Prayer: Give me a thankful heart today, Lord, for all your blessings. Amen.

Saints and Sinners, Volume 3: Encouragers of the Faith, is a seven-session Bible study on New Testament Characters by Dr. Dan Lioy, PhD. This study is the third in a series of Saints and Sinners from the New Testament who were used by God to begin to spread the Gospel among both Jews and Gentiles. May your study of God’s saints and sinners enrich your understanding of your life with Christ and encourage you in discipleship.

Concerning Justification, part 25

Fri, 24 Mar 23 00:00:00 +0000

Psalm 130:1–8

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

Throughout the prophets and the psalms this worship, this latreia, is highly praised. Although the law does not teach the free forgiveness of sins, the Fathers knew the promise concerning the Messiah, that God would remit sins on account of the Christ. Therefore, since they understood that Christ would be the payment for our sins, they knew that our works are not a payment for so great a debt. Accordingly, they freely received mercy and forgiveness of sins by faith, just like the saints in the New Testament. Here belong those frequent repetitions about mercy and faith in the psalms and the prophets, such as, “If thou, O Lord, shouldst mark iniquities, Lord, who could stand?” (Psa 130:3). Here David confesses his sins yet does not recount his merits. He adds, “But there is forgiveness with thee, that thou mayest be feared.” (Psa 130:4) Here he comforts himself by trusting in God's mercy, and he cites the promise: “I wait for the Lord, my soul waits, and in his word I hope” (Psa 130:5). In other words, “I am sustained by this your promise because you have promised the forgiveness of sins.”

Pulling It Together: Even the saints of old understood the kind of worship that expected blessings from God. It may not have seemed like they understood anything but a quid pro quo religion. Yet the patriarchs and prophets did know about the coming Messiah and that he would take away the sins of the world. Isaiah 53:3-7 is a good example of this ancient knowledge. Though they made offerings as prescribed by the law, they knew that these offerings in themselves were insufficient payment for their sin debt. They understood that God's mercy was his motivation for his forgiveness of their sins. So we see that the saints in the Old Testament, like those in the New Testament, had faith in God's merciful forgiveness. They trusted in his promise because he gave his word.

Prayer: I praise you, O Lord, for although my sin is great, your mercy is far greater. Amen.

The Sola Online Worship Resource (SOWeR) includes a limited selection of music for use in worship, drawing primarily upon texts and music in the public domain, along with biblical texts set to familiar tunes. SOWeR is a lectionary-based web resource for Scripture lessons, lectionary inserts, children's bulletins, devotionals, text studies, prayers, hymn-planning, and much more! Join the hundreds of congregations that have discovered how simple, flexible, and useful SOWeR is for worship planning and sermon preparation. This brochure will answer more questions about SOWeR. Call 1-888-887-9840 to order a yearly subscription.

Concerning Justification, part 24

Thu, 23 Mar 23 00:00:00 +0000

Romans 6:21–24

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

Therefore, when speaking about justifying faith, we must keep in mind that these three things concur: the promise, that it is free, and that the merits of Christ are the payment and propitiation. The promise is received by faith since the word "free" excludes our merits, signifying that the benefit is offered only through mercy. The merits of Christ are the payment since there must be a certain propitiation for our sins. Scripture frequently implores mercy, and the holy Fathers often say that we are saved by mercy. Therefore, whenever mercy is mentioned, we must bear in mind that faith is required to receive the promise of mercy. Also, whenever we speak of faith, we want an object to be understood, namely, the promised mercy. For faith justifies and saves, not on the ground that it is a worthy work in itself, but only because it receives the promised mercy.

Pulling It Together: Justifying faith, properly understood, includes these three things. First, that a promise has been made. God has promised to forgive our sins and cleanse us from all unrighteousness (1 John 1:9) in order to reconcile the world to himself through Christ (2 Cor 5:19). Second, that the promise is freely given. There is no condition attached to God's promise. We need do nothing and can do nothing to make his promise come to pass. Our works will not hasten the fulfillment of the promise. God freely forgives, cleanses, and reconciles to himself without any assistance from us. We do not forgive ourselves, nor do we help God forgive. We do not cleanse ourselves from unrighteousness, nor do we help God do so. We do not propitiate ourselves, and we do not assist God in reconciliation. He is not only quite capable of doing these things, he has promised to do so freely—without our merits. Third, these things are accomplished through Christ's merits. He has paid the price for our transgressions. Because the penalty for sin is death (Rom 6:23), Jesus Christ gave his own life on the cross in payment for our debt. We did not help him pay this debt in any way. Nor can we offer to pay after the tab has been settled. All we can do—or need do—is thankfully receive what has been freely offered and paid for through God's great mercy.

Prayer: Lord Jesus Christ, thank you for setting me free from sin and death, and for giving me your free gift of eternal life. Amen.

SOWeR is a lectionary-based web resource for Scripture lessons, lectionary inserts, children's bulletins, devotionals, text studies, prayers, hymn-planning, and much more! Join the hundreds of congregations that have discovered how simple, flexible, and useful SOWeR is for worship planning and sermon preparation. This brochure will answer more questions about SOWeR. Call 1-888-887-9840 to order a yearly subscription.

Concerning Justification, part 23

Wed, 22 Mar 23 00:00:00 +0000

Click for a recording of today's Sola Devotion

Romans 4:15–16

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

Faith does not merely acknowledge the history but assents to the promise. Paul plainly declares this when he says, “That is why it depends on faith, in order that the promise may rest on grace and be guaranteed” (Rom 4:16). For he understands that the promise cannot be received except by faith. This is why he places them together as things that belong to one another, connecting promise and faith. It is easy to determine what faith is if we consider this article in the Creed: “the forgiveness of sins.” So it is not enough to believe that Christ was born, suffered, and was raised again unless we also add the article that is the purpose of the story: “the forgiveness of sins.” To this article the rest must be related, namely, that because of Christ and not because of our merits, forgiveness of sins is given to us. Why was there a need for Christ to be offered for our sins if we could earn satisfaction for our sins through our own merits?

Pulling It Together: If a promise is made, faith—not work—is required. This is true in human relations and it is no less true in the relationship between the human and the divine. If I promise my children that we will go on vacation later in the year, they must hope with faith in me until it comes to pass. More to the point, if I promise that I love them and will not hold faults over their heads and use those mistakes against them in the future, even if they remember their mistakes, they must have faith that their father will keep his word. Indeed, they would never entertain such faith unless I had made that promise.

Just so, faith is required of us because God has made us a promise. He has pledged to forgive us all our sins because Christ satisfied the law's penalty for our trespasses. God has promised to forgive us our debts because his Son paid the price through the cross. Because he promised, faith is required; we must believe what he promised. Nor is it of any use to simply know the story of how God has accomplished this in Christ. We must have faith in his promise.

Imagine my children reminiscing after their father is in the grave. One child might say, “Remember that story about Dad promising to take us to the beach those summers? Do you know what I discovered? He and Mom really did go. I wish we had actually believed him so we could have gone too.” Then imagine the other child saying, “I wish we hadn't spent all of our summers working to earn money for vacations when we could have enjoyed the ones they wanted to give us.”

Prayer: I believe, Lord. Help my unbelief. Amen.

The Sola Online Worship Resource (SOWeR) also includes liturgies and services for your use. There are ready-to-copy settings for Holy Communion, services, services of the Word, Vespers, occasional services, funerals, and seasonal services. SOWeR is a lectionary-based web resource for Scripture lessons, lectionary inserts, children's bulletins, devotionals, text studies, prayers, hymn-planning, and much more! Join the hundreds of congregations that have discovered how simple, flexible, and useful SOWeR is for worship planning and sermon preparation.

Concerning Justification, part 22

Tue, 21 Mar 23 00:00:00 +0000

Romans 12:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

And the difference between this faith and the righteousness of the law is easily discerned. Faith is the latreia that receives the benefits offered by God. The righteousness of the law is the latreia that offers to God our merits. By faith God wishes to be worshiped in this way: that we receive from him those things that he promises and offers.

Pulling It Together: Latreia is the Greek word translated in the ESV as “divine service,” “divine worship,” “service of worship,” or “service” (Rom 9:4; 12:1; Heb 9:1, 6; John 16:2). It can also be translated simply as “worship.” Earthly righteousness or doing works of the law is a service that offers moral, civil, and religious deeds to God. We should certainly offer our whole selves to God (Rom 12:1). Yet, to imagine that this appeases God's wrath or earns justification and salvation is self-deception. Heavenly righteousness or faith does not offer anything to God but instead, receives merit from God because of Christ's offering on the cross. Having received God's mercy, forgiveness, justification, and sanctification, we ought to respond in obedience for his gifts. However, our obedience should never be construed as something that earns favor with God. Instead, because of the mercies of God that we receive through faith, we should be moved to offer our very selves—our entire lives—to God.

Prayer: Fill me with the power of your Spirit so that I may offer my whole self to you today. Amen.

The Sola Online Worship Resource is a lectionary-based web resource for Scripture lessons, lectionary inserts, children's bulletins, devotionals, text studies, prayers, hymn-planning, and much more! Join the hundreds of congregations that have discovered how simple, flexible, and useful SOWeR is for worship planning and sermon preparation.

Concerning Justification, part 21

Mon, 20 Mar 23 00:00:00 +0000

Romans 5:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

What Is Justifying Grace?

The adversaries pretend that faith is only historical knowledge, and therefore teach that it can coexist with mortal sin. The result is that they say nothing about faith, by which Paul so frequently says that men are justified, since those who are accounted righteous before God do not live in mortal sin. But that faith which justifies is not merely a knowledge of history; it is an embrace of the promise of God, in which the forgiveness of sins and justification are freely offered because of Christ. Just so that no one may imagine that faith is simply knowledge, we will add further: it is to desire and to receive the offered promise of the forgiveness of sins and of justification.

Pulling It Together: Even the devils believe in Christ, if by belief we mean mere knowledge (James 2:19). Knowing stories about Jesus is not faith. Faith is a matter of the heart over the head. Faith trusts that God loves me even when I think that he cannot. Faith believes the promise of God even when I know I have failed to deserve his gift. Faith joyfully receives the grace of God, forgiveness, justification, and salvation because of Christ's merits, not because of my own deeds. My mind wonders if I have brought enough to merit these great gifts. Indeed, my mind knows that I have not done enough. But God's Spirit testifies to my heart that I am nonetheless his child (Rom 8:16), so my heart is comforted and remains confident, peaceful, and full of hope in the grace and glory of God.

Prayer: Come and reign over me and in me in spite of me, Holy Spirit. Amen.

Concerning Justification, part 20

Sun, 19 Mar 23 00:00:00 +0000

Philippians 3:8–9

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

Accordingly, this particular faith (by which a person believes that individual sins are forgiven because of Christ, and that on account of him, God is reconciled and propitious) obtains forgiveness of sins and justifies us. And because in repentance, that is in a terrified conscience, faith comforts and encourages hearts, regenerates us and brings the Holy Spirit so that then we are able to fulfill God's law—specifically, to love God, truly fear God, really be confident that God hears prayer, obey God in all afflictions, kill concupiscence, etc. So, because faith freely receives the forgiveness of sins and sets Christ as the mediator and propitiator against God's wrath, it does not present our merits or our love. This faith is the true knowledge of Christ, making use of the benefits of Christ; it regenerates hearts and precedes the fulfilling of the law. Not a syllable about this faith exists in the doctrine of our adversaries. Therefore we find fault with them, both because they teach only the righteousness of the law, and because they do not teach the righteousness of the gospel, which proclaims the righteousness of faith in Christ.

Pulling It Together: Ironically, so-called personal faith does not rely upon personal works but upon the person of Christ. It is solely because of him that God is reconciled and made favorable toward us. We are forgiven and made righteous because of Christ alone. We confess this to be true; we believe it is so, therefore we do not work to make it happen. Instead, we have faith that God in Christ has made it to be true. This same faith in Christ conveys his Spirit who compels us to believe all the more. He changes our natural inclinations so that we are enabled to keep the law of God—to pray to a Father whom we now believe genuinely loves us and cares for us, and to love and worship him more each day no matter what each day brings. This faith in Christ precedes good works because it is the true knowledge of him upon whom all righteousness and righteous deeds depend.

Prayer: Help me depend more upon you than myself, Lord, and believe that your righteousness is at work within me. Amen.

Teach Us to Pray is an eight-lesson curriculum based around Luther's Small Catechism. Each lesson has a Bible study connected to the article of the Lord's Prayer covered. A section entitled "About Prayer" teaches students helpful items about a solid prayer life and a prayer assignment for the coming week. A major goal of this material is to help kids experience prayer and practice it in a variety of ways. This book could be used as part of a larger Confirmation series, or as a "pre-confirmation" Sunday School series for Jr. High and Middle School youth.

Concerning Justification, part 19

Sat, 18 Mar 23 00:00:00 +0000

2 Corinthians 3:4–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

Since justification happens through a free promise, it follows that we cannot justify ourselves. Otherwise, why would there be a need to promise? For since the promise cannot be received except by faith, the gospel—inherently the promise of the forgiveness of sins and of justification for Christ's sake—proclaims the righteousness of faith in Christ, which the law does not teach. Nor is this the righteousness of the law. For the law requires works and perfection from us. But for Christ's sake, the gospel freely offers reconciliation to we who have been defeated by sin and death. This reconciliation is received not by works, but by faith alone. Such faith does not bring confidence in one's own merits to God, but only trust in the promise, or the mercy promised in Christ.

Pulling It Together: How misleading—and even rude—it would be to invite people to a party and then demand that they serve the guests in order to stay. Imagine a boy asking a girl out on a date and then telling her that she had to pay for the movie in order to remain his friend. That is essentially the scene we paint of God when we add the requirement of works to justification and salvation. God is perfectly within his rights to demand anything of us. He might have required that we must perfectly recite the Athanasian Creed in order to get into heaven. He could have demanded perfect attendance at church. He could have made the performance of things obligatory as he did under the old covenant. Instead, he has given us a promise through a new covenant in Christ. This covenant only requires that we believe the promise, that we believe that it is God who makes us holy through the perfect, reconciling work of our Lord. It may be difficult to believe that we do not have to do anything to earn our salvation, but that is nonetheless, the one thing that is required. Believe.

Prayer: Lord, help me today to remember that you are my sufficiency and grace. Amen.

Concerning Justification, part 18

Fri, 17 Mar 23 00:00:00 +0000

Romans 4:7–14

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

Since people cannot fulfill the law of God by their own strength, and all are under sin, subject to eternal wrath and death, they cannot be freed by the law from sin and be justified. Yet the promise of the remission of sins and of justification has been given us for Christ's sake, who was given for us in order that he might make satisfaction for the sins of the world, having been appointed as mediator and propitiator. This promise is not dependent on our merits but freely offers the remission of sins and justification as Paul says, “But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace” (Rom 11:6). And elsewhere, “But now the righteousness of God has been manifested apart from law” (Rom 3:21). In other words, the remission of sins is freely given. Nor does reconciliation depend upon our merits. If the forgiveness of sins depended upon our merits, and reconciliation were from the law, it would be useless. Since we cannot fulfill the law, it would also follow that we would never obtain the promise of reconciliation. Thus Paul reasons, “If it is the adherents of the law who are to be the heirs, faith is null and the promise is void” (Rom 4:14). For if the promise required the condition of our merits and the law that we never fulfill, it would follow that the promise would be useless.

Pulling It Together: Circumcision was a seal or sign of Abraham's faith in God's promise. It was not a requirement for earning God's grace. Rather, it was a sign that Abraham believed what God promised. Even so, the promise of God's complete forgiveness is for those who believe his promise, not for those who have been circumcised or have in any other way become virtuous enough to receive God's gift. His priceless gift is freely given because of what his Son accomplished—not because of our achievements. First, we cannot achieve righteousness by keeping the law. It simply is not possible, as has been demonstrated earlier. Peter came to the same conclusion (Acts 15:10). Second, if God's grace is freely given, how is it that some say it must be earned, that people must somehow merit God's forgiveness? If one has to earn God's grace through works, then his grace is not grace at all. Furthermore, since we cannot even love God with our whole heart and soul and mind and strength (Mark 12:30), we cannot keep the law at all. For whoever thinks he has kept the law but has failed in even one part of it, is guilty of breaking all of the law (James 2:10). So if meriting God's favor is based on our works, one easily sees that a promise of grace is altogether useless, since no one would ever be the recipient of that promise.

Prayer: Thank you, Father, for giving me your grace in spite of myself. Amen.

Concerning Justification, part 17

Thu, 16 Mar 23 00:00:00 +0000

Genesis 3:8–10

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

Lastly, it was very foolish for our adversaries to write that men who are under eternal wrath deserve the remission of sins by an act of love that springs from their mind since it is impossible to love God, unless the forgiveness of sins is first received by faith. For the heart that truly feels that God is angry cannot love God unless God's reconciliation is confirmed. As long as he terrifies us and seems to be casting us into eternal death, human nature is not able to take such courage so as to love a wrathful, judging, and punishing God. It is easy for idle people to imagine fantasies concerning love—such as a person guilty of mortal sin being able to love God above all things—because they do not understand what the wrath or judgment of God is. But in the agony and conflicts of conscience, the conscience experiences the emptiness of such philosophical speculations. Paul says, “For the law brings wrath” (Rom 4:15). He does not say that by the law men earn the remission of sins. For the law always accuses and terrifies consciences. Therefore it does not justify, because the conscience terrified by the law flees from the judgment of God. Those who trust that by the law, by their own works, they merit the remission of sins, are therefore mistaken. It is sufficient for now for us to have said these things that the adversaries teach about the righteousness of reason or of the law. For after a while, when we will declare our belief concerning the righteousness of faith, the subject itself will compel us to cite more testimonies that will also be of service in overthrowing the errors of the adversaries that we have critiqued so far.

Pulling It Together: The law is always accusing us of wrongdoing. That is the law's job. Furthermore, we know that the law is right. In ourselves, we have no leg to stand on. The law has us dead to rights. Knowing that we have sinned against God, like Adam and Eve, we hide behind trees. God's response about our sin has made us fearful from the beginning. Adam and Eve were no longer interested in walking with God in the garden. Instead, their sin caused them to want to get as far away from him as possible. This law that drives us away from God will not suddenly draw us toward him. So, how can this law, the doing of things, somehow make us right with God when it is always telling us the exact opposite? It cannot. It does not, no matter how much we may wish it otherwise.

Prayer: Thank you, Father, for covering my sin and helping me to walk with you again. Amen.

The Ten Commandments book is a ten-week unit, Confirmation workbook which includes one session on each of the Commandments. The Scripture focus in the Ten Commandment series is on Moses and the Exodus Cycle, with Bible Study lessons taken primarily from the Pentateuch.

Concerning Justification, part 16

Wed, 15 Mar 23 00:00:00 +0000

1 Samuel 16:6–7

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

The flesh certainly does not love God if the carnal mind is belligerent toward him. If it cannot be subject to the law of God, it cannot love him. If the carnal mind is hostile toward God, the flesh sins, even when we do external civil works. If it cannot be subject to the law of God, it certainly sins even when, according to human judgment, it possesses deeds that are excellent and worthy of praise. The adversaries consider only the precepts of the Second Table which contain civil righteousness that reason understands. Content with this, they imagine that they satisfy the law of God. In the meanwhile, they do not see the First Table that commands that we love God, that we declare as true that God is angry with sin, that we truly fear God, and that we declare as certain that God hears prayer. But the human heart without the Holy Spirit either in security despises God's judgment, or in punishment flees from and hates God when he judges. So, it does not obey the First Table. Since contempt of God, and doubt concerning the Word of God, and about the threats and promises, are inherent to human nature, people truly sin even when they do virtuous works without the Holy Spirit because they do them with a wicked heart. According to Romans 14:23, “whatever does not proceed from faith is sin.” Such persons perform their works with contempt of God, just as Epicurus does not believe that God cares for him, or that he is regarded or heard by God. This contempt corrupts works that are seemingly virtuous because God judges the heart.

Pulling It Together: God is concerned, though not primarily so, with the things that we do. The external matters such as are found in the second table of the law are there—in second place—for a reason. Keeping the Sabbath or the Lord's Day should not be your focus, as it is not God's primary interest in you. Honoring parents, murder, adultery, theft, lying, and coveting are all external matters that are of secondary importance. For if you keep the first table—that which is internal or of the heart—you will surely keep the second table, which is an external work. Since God looks at the heart, we ought to concern ourselves primarily with loving him with our whole self. Then the other commandments will be kept as well. This is why Jesus could say, “If you love me, you will keep my commandments” (John 14:15). Though some people can keep the second table, they are still in sin if they do not keep the first. For only the person who has received God's grace by being filled with his Spirit is able to keep the first table. That person is absolved of sin for Christ's sake.

Prayer: Lord, help me love you with my whole self today. Amen.

Full-Color Catechism Posters (Set of Seven) These glossy full-color 11"x 17" posters feature the main texts from the six parts of Luther's Small Catechism and are designed for use in homes and churches to help children memorize these important and timeless words. Posters include: Holy Baptism, The Lord's Prayer, The Ten Commandments (standard), The Ten Commandments (simplified),The Apostles' Creed, Holy Communion, and Confession & Forgiveness. Each poster features a picture of "Luther's Small Cat" and matches the colors of the corresponding booklet from Sola's Luther's Small Cat Series.

Concerning Justification, part 15

Tue, 14 Mar 23 00:00:00 +0000

Isaiah 64:4–6

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

Jesus said, “So if the Son makes you free, you will be free indeed” (John 8:36). He also said, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.” So, if it is necessary to be born again of the Holy Spirit, the righteousness of reason cannot justify us before God and does not fulfill the law. Paul writes, “All have sinned and fall short of the glory of God” (Rom 3:23); that is, they are destitute of the wisdom and righteousness of God that acknowledges and glorifies God. Paul also writes, “For the mind that is set on the flesh is hostile to God; it does not submit to God’s law, indeed it cannot; and those who are in the flesh cannot please God” (Rom 8:7-8). These testimonies are so plain that, to employ the words of Augustine that he used in this case, they do not need a sharp mind, but only an attentive hearer.

Pulling It Together: The words of Jesus are enough. If it is Jesus who makes us free, how dare we try to make ourselves free through works of the law? So some say, “Yes, he sets you free but you must add works to remain free.” This is the righteousness of reason, the fleshly, earthly righteousness that satisfies some parts of the law but cannot keep it all. Yet, even if all of the law could be kept perfectly, as has been written earlier, without the grace of God, these civil and religious works would be filthy rags (Isa 64:6) and rubbish (Phil 3:8). Who then could imagine the following two things? First, who could imagine that there is a God who loves sinners so much that he would send his Son to set them free from their bondage to sin and death? Second, who would want to imagine that people could do a better job of liberation than God?

Prayer: Oh, Son of God, thank you for setting us free from this sin that we have been in for so long. Amen.

Luther's Small Cat Discovers: The Seasons of the Church Year is written for 4th grade level students. This book takes students through the church year, accompanied by Luther’s Small Cat — a character who is just as inquisitive and precocious as the students. May your journey through the church year bring you closer to Christ, who walks through each moment of life alongside you.

Concerning Justification, part 14

Mon, 13 Mar 23 00:00:00 +0000

Galatians 2:15–21

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

We have testimonies for our belief from the Fathers as well as the Scriptures. Augustine contends at great length against the Pelagians that grace is not given because of our merits. In On Nature and Grace he says, “If natural ability through the free will suffice both for learning to know how one ought to live and for living aright, then Christ has died in vain and then the offense of the Cross is made void. Why should I not cry out here too? Yes, I will cry out and with Christian grief will chide them: “You are severed from Christ, you who would be justified by the law; you have fallen away from grace” (Gal 5:4; cf. 2:21). “For, being ignorant of the righteousness that comes from God, and seeking to establish their own, they did not submit to God’s righteousness. For Christ is the end of the law, that every one who has faith may be justified” (Rom 10:3-4).

Pulling It Together: Lutherans teach that Christians should do good works. However, they also confess that these works do not earn God's grace and save them from sin and death. Even if they were able to choose righteousness instead of sin as the Pelagians claim, and to do so perfectly and completely (which is ludicrous in and of itself) this would be altogether insufficient. Our good works, however fine they may seem to us, amount to nothing in the balance of justification and salvation. People are not justified by works of the law—either civil or religious. The only way a person is considered righteous by God—the only way—is through faith in Jesus Christ. If there is any other way to be justified, then Christ died for no reason. Lutherans, along with Scripture and the Church Fathers, confess that Christ is the end and fulfillment of the law with its required acts of righteousness, so that those who believe in Christ, or have faith, may be numbered by God among the righteous.

Prayer: Heavenly Father, give me a complete confidence in your Son so that I never rely upon myself. Amen.

Luther's Small Cat Series from Sola Publishing is a graded elementary-aged Sunday School curriculum based on the sections of the Small Catechism, with each lesson focusing on an applicable story from the Bible. This easy-to-use workbook-style curriculum, allows kids to have a keepsake of the memory piece they master for the year.

Concerning Justification, part 13

Sun, 12 Mar 23 00:00:00 +0000

• Index

1 Timothy 1:12–15

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

It is also both false and dishonoring of Christ to teach that men do not sin who do the commandments of God without grace.

Pulling It Together

An external religion does not earn the grace of God. Therefore, anyone merely keeping appearances, even if they strive to keep the commandments, is still in sin. Such people, as fine and decent as they may be, are trusting their own efforts. Anyone can keep some of the law some of the time, particularly the so-called second table of the law. But without the Holy Spirit and grace in our hearts, we will never keep the first table. We will never love God with our whole hearts unless we have faith through God's grace. Furthermore, when the Spirit of grace is within us, we then come to understand that we cannot keep the law nearly so perfectly as we once imagined. We understand what poor sinners we really are and that it is impossible to be saved without faith in the merits of Christ. Augustine wrote plainly of this matter in Of the Spirit and the Letter: “Man is not justified by the precepts of a good life, but by faith in Jesus Christ.” That person greatly dishonors the Lord who thinks he makes himself sinless and holy when “Christ Jesus came into the world to save sinners” (1 Tim 1:15).

Prayer: Increase my faith, Lord, and save me from myself. Amen.

• Participant's Book • Leader's Guide

Concerning Justification, part 12

Sat, 11 Mar 23 00:00:00 +0000

• Index

Jeremiah 17:5–7

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

It is also false that reason, by its own strength, is able to love God above all things and fulfill God's law. It cannot truly fear God, be truly confident that God hears prayer, be willing to obey God in death and other trials, or to not covet what belongs to others, etc. However, reason can produce civil works.

Pulling It Together: The first use of the law is social in nature, for it creates boundaries and consequences for those who do wrong. This is as far as reason or earthly righteousness goes. By itself, it can never create true love for God. It can create in a person the observance of religious duties that are often confused with true love of God. For example, the righteousness of reason can make a person mumble the Lord's Prayer without ever actually expecting a loving Father to be actively listening and desiring to answer that person's other prayers during the course of a day. Earthly righteousness might cause a person to take their children to church—because it is “the right thing to do.” But when tragedy or trial comes their way, does reason alone sustain them? As often as not, people will then turn away from the church to some other activity.

God's grace is required in order to really love him and keep his law. This is always the case but it is obvious when life gets difficult. If a person has been depending on their own external works of righteousness, their religion will begin to suffer under stress. When people rely upon their own strength, they will turn away from the Lord. But the person of faith will continue to place their confidence in God. When their own social and religious activities do not bring about anticipated results and life becomes difficult, the person of faith still loves God and walks in his ways.

Prayer: Thank you, Holy Spirit, for sustaining me with your grace. Amen.

Family Matters is a nine-session Bible study that focuses on the first generations of God's people—Abraham and his descendants. It looks at how God's covenant promise sustained them as they navigated family relationships.

Article 4: Concerning Justification, part 11

Fri, 10 Mar 23 00:00:00 +0000

• Index

Psalm 51:1–10

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

It is also false that people are accounted righteous before God because of the righteousness of reason.

Pulling It Together: Just as people are not forgiven of their sins because of civil deeds and religious works, these works also will never make them righteous before the holy God. Their works and their external piety, no matter how fine, will never make them holy on the inside. This is why David asked God to do it; David could not. “Create in me a clean heart, O God, and put a new and right spirit within me” (Psa 51:10). God must do for us what we can never do for ourselves. Only the holy God can make us clean, pure, holy, righteous. We will never stand before God, or be righteous, unless he does it for us. This certainly makes the admonition of Jesus more bearable: “For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven” (Matt 5:20). For all of our effort to keep the commandments and the Sermon on the Mount, we will only discover that we cannot. We may come close or match their external righteousness, but the only way our righteousness will exceed that of the religious crowd is if God makes us righteous within. The righteousness of reason (external, earthly righteousness) will not change us on the inside and therefore, make us righteous before God (Matt 23:27). God does this for us “through faith in Jesus Christ for all who believe” (Rom 3:22).

Prayer: Thank you, Father, for sending your Son, Jesus Christ, the salvation of the world. Amen.

Come, Worship the Lord (Sola Music Series, Vol I) The Sola Music Series offers simple collections of easy-to-play worship music, including new songs and arrangements of old favorites. Based in a confessional theology and a respect for the historical and sacramental liturgy, these resources do not require a high level of musical expertise. Written in a simple and straight-forward style, these songs are intended for congregations that would like to explore a less formal musical style in worship, while still maintaining the integrity of the traditional order of worship. Such music would fit into what is sometimes referred to as "contemporary" or "blended" worship, without necessarily requiring a full band of experienced musicians and singers to lead the songs. Providing lead sheets for guitar and vocals, along with full scores for piano, Sola Publishing grants to those who purchase this volume the permission to reproduce words and music of the songs within for local congregational use. This book includes music from "The Holy Cross Setting" available with a SOWeR subscription.

Concerning Justification, part 10

Thu, 09 Mar 23 00:00:00 +0000

• Index

1 John 1:8–9

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

So it is false that we earn forgiveness of sins by our works.

Pulling It Together: There is an earthly righteousness that comes from human work and ability. Keeping the commandments, being a good citizen, exercising control over what is said, and minding one's own affairs with diligence and humility are examples of this kind of righteousness. The world would be a far better place if we all worked diligently at this earthly righteousness. Yet keeping the commandments, however perfectly, does not earn one anything but a fuller enjoyment of life (Lev 18:5). Applying the commandments to every part of life will only make for a blessed life here on earth. Earthly righteousness will never earn or merit the forgiveness of sins. Fine and decent people remain troubled about their standing before God because they know in their hearts that they are sinners. Even if they smiled at everyone and had a polite greeting, they know that they thought poorly of some. Even if they gave regularly to the local food pantry, they know that there was always more they could have done. And this is just the point. How can we ever know if we have done enough good?

So, we try to be more religious, hoping that the nagging accusations in our consciences will go away. We pile on more works, only now they are religious acts. These too, like other earthly kinds of righteousness, are fine and add to the enjoyment of life. But they will not earn the forgiveness of sins. The person who has 40 years of perfect attendance at Sunday School and worship, is still condemned by the sins he has committed. He will find no forgiveness of sins through his perfect attendance, even if he has a certificate and lapel pin to display for his lifetime effort. Imagine someone actually saying to God, “But, Lord! Lord! I have a shiny pin so I should enter the kingdom of heaven” (Matt 7:21-23).

There is, however, another kind of righteousness. It is not an earthly righteousness. This righteousness is heavenly and full of grace and forgiveness. It does not come from our hard work or the keeping of the commandments. Heavenly righteousness is the free gift and work of God. So, you should understand by now that even if you have an external, earthly righteousness, you must also have a righteousness that is higher and internal. Only the righteousness that is given by the work of God in Christ will free you from sin and an evil, accusing, nagging conscience. Only the righteousness of Christ graciously given to you will allow you peace of mind and lead you out of death into eternal life.

Prayer: Thank you, Lord, for the sweet peace and fellowship of your Spirit that I enjoy because of your grace. Amen.

Concerning Justification, part 9

Wed, 08 Mar 23 00:00:00 +0000

Galatians 3:23–26

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

God requires the righteousness of reason. Because of his commandment, the honorable works that the Decalog commands must necessarily be performed. According to Galatians 3:24: “So that the law was our custodian.” Likewise, “The law is not laid down for the just but for the lawless and disobedient” (1Tim 1:9). For God wants those who are carnal to be restrained by civil discipline, and to maintain this, he has given laws, letters, doctrine, magistrates, penalties. This righteousness of reason, by its own strength, can work to a certain extent, although it is often overcome by natural weakness and by the devil goading it to obvious crimes. We cheerfully assign this righteousness of reason the praises that are due it (since this corrupt nature has no greater good). Aristotle rightly says, “Neither the evening star nor the morning star is more beautiful than righteousness, and God also honors it with bodily rewards.” Nevertheless, it ought not to be praised with reproach to Christ.

Pulling It Together: The law is a good thing. It teaches us how to interact with God and with each other. The law also provides necessary restraint on the uncivil elements of society so that good order may be maintained. This works—up to a point. We understand that more laws, attorneys, judges, and punishments do not make a better society. Better citizens make a better society. The law keeps us in check until something better comes along. Knowing that we have a system of law in place would never cause us to disparage public education and other programs for the improvement of the citizenry. We would hope education has an effect and the law is not necessary. We would anticipate that some, at least, would become good citizens upon whom the law was never enforced because they saw the good reason of keeping the law.

In Christ Jesus, something far better than a program of education has arrived. Before faith in Christ came, the law instructed us, but we are no longer under the law's tutelage. That kind of righteousness has been fulfilled in Christ, who through faith has made us good citizens of his kingdom.

Prayer: Thank you, Father, for bringing me into the family and kingdom of your Son. Amen.

Concerning Justification, part 8

Tue, 07 Mar 23 00:00:00 +0000

Matthew 7:25–27

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

Therefore, the adversaries teach nothing but the righteousness of reason, or certainly of the law. Just like the Jews, they look upon the veiled face of Moses. As secure hypocrites who think that they satisfy the law, they excite presumption and empty confidence in works and have contempt for the grace of Christ. They drive timid consciences to despair, which while laboring with doubt can never experience what faith is, and how efficacious it is. Ultimately, they utterly despair.

Pulling It Together: The foolish person builds a house on sand. This should make me wonder about that beach house I have always wanted. Trying to live by the law is like owning a beach house. It sure looks pretty some days. The rest of the time it is a lot of work and is prone to being washed away in the next storm.

The wise person builds on the rock—or, if you will, the Rock (1Cor 10:4). She lives a life of faith in Jesus Christ. Believing in Jesus is the only sure foundation for life. Though the storms will come, the house of faith in Christ will not be washed away. The winds will blow and beat against that house, yet it will not fall, because Christ is its secure foundation.

So long as one tries to be Christian by doing things, her life will be knocked down in the end. How can she be confident in the things she does? “Surely,” she thinks, “I have failed to do enough to make God happy with my life.” But the one who is a Christian by virtue of the work Christ has done for her can be confident until the end. Whenever she wonders if she has done enough or been good enough, she thinks, “Of course, I haven't done enough or been good enough. Thank God that Christ has done it for me!” His grace is beyond sufficient (2 Cor 12:9). It is a rock to build a life upon.

Prayer: Thank you, Lord, for being my rock and sure foundation. Amen.

Ambidextrous Christianity is a nine-session Bible study that considers key questions of faith and life, letting our Lord direct us on the narrow path of faith. In studying God's Word with other believers, we seek to grow in our ability to move forward in our journey together, no matter what the road may before us.

Concerning Justification, part 7

Mon, 06 Mar 23 00:00:00 +0000

Titus 3:4–7

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

So as not to appear to agree with the Pelagians, they make a distinction between due merit (meritum congrui) and complete merit (meritum condigni). For, if God necessarily gives grace for due merit, it is no longer due merit, but a true duty and complete merit. They do not understand what they are saying. Once this habit of love is present, they imagine that people are able to acquire merit (de condigno). Yet they tell us to doubt whether there is even a habit present. How then, do they know whether they acquire merit partially (de congruo) or fully (de condigno)? This whole matter was fabricated by idle men who did not know how the forgiveness of sins occurs or how, in the judgment of God and through terrors of conscience, trust in works is driven out of us. Secure hypocrites always judge that they fully acquire merit (de condigno), whether the habit is present or not, because men naturally trust in their own righteousness. But terrified consciences waver and hesitate. Then they seek and accumulate other works in order to find peace. Such consciences never think that they acquire enough merit (de condigno), and they rush into despair unless they hear, in addition to the doctrine of the law, the gospel about unmerited forgiveness of sins and the righteousness of faith.

Pulling It Together: Where do these ideas come from, except from the minds of those who have turned from the clear teaching of Scripture to their own speculations? Why would one wonder whether they had fully earned God's grace? If it must be earned, is it grace? Wondering about such things is an indication that one does not understand the ways of God at all. It is not necessary to navigate the fine line between heresies such as Pelgianism (that there is no original sin and therefore one is able to be good) and conjectures about preceding (or provenient) habits of grace. Lutherans teach that one is not saved through either half or full measures of merit that are calculated on religious and self-righteous works. Rather, we are altogether saved—not partially but completely—by God's doing, not ours. He did so because of his mercy, not because one has developed a habit that deserves God's further grace. He saved us through the regeneration and renewal of his Spirit who is poured out on us so richly through Christ that we need not wonder if we have enough grace. Grace is not accumulated by the person but extravagantly gifted by God. Of course there is meritum condigni. How could there be anything but complete merit since it is God who gives it so freely? How could there be anything but meritum congrui or partial grace if one were trying to earn God's favor? In that case, just to be clear, there would only be worthless religion (Matt 7:21-23) and no grace at all—since it cannot be earned.

Prayer: Thank you, God, for saving me so completely. Amen.

Lord, Teach Us to Pray is a eight-session curriculum on prayer intended for youth. Based on the themes of the Lord’s Prayer, it uses a Bible Study format, with each lesson including multiple Scripture texts along with the related section of Luther’s Small Catechism. A section entitled “About Prayer” teaches students helpful items about a solid prayer life and a prayer assignment for the coming week. A major goal of this material is to help kids experience prayer, and practice it in a variety of ways.

Concerning Justification, part 6

Sun, 05 Mar 23 00:00:00 +0000

Psalm 139:23–24

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

So as not to pass by Christ altogether, the adversaries require a knowledge of the history of Christ, and attribute him with giving us, as they say, prima gratia, "first grace," which they understand as a habit that disposes us to more readily love God. Yet what they ascribe to this habit is of little importance because they imagine that the acts of the will are of the same kind before and after this habit. They imagine that the will can love God but that this habit stimulates it to do so more cheerfully. They ask us to first merit this habit by preceding merits; then they tell us to earn an increase of this habit and eternal life through works of the law. Hence they bury Christ, so that men do not use Christ as as a mediator and believe that because of him they freely receive remission of sins and reconciliation. Rather, they dream that by their own fulfillment of the law they merit the remission of sins and are accounted righteous before God. Nevertheless, the law is never satisfied, since reason does nothing except certain civilized acts, while neither fearing God, nor truly believing that he cares. Although they speak of this habit, without the righteousness of faith, people cannot love God or even understood what the love of God is.

Pulling It Together: The Reformers were answering challenges from a church that really believed it was their own works that earned them eternal life. Take that in for a moment. It is a little difficult to conceive of today, as we have benefited for five centuries from the Lutheran Confessions. But in the early sixteenth century, the church believed that knowing the story of Jesus was only the beginning of the Christian religion. Somehow, knowing about him gave one the disposition to please God. This adjustment of human nature, it was taught, would allow people to perform increasing acts of piety and devotion that would earn them favor, forgiveness, and righteousness with God. In the meanwhile, they do not avail themselves of Christ's merits, for he was only the beginning of religion. They have become the next step in their supposed salvation. All of this happens, they imagine, by virtue of their own religious works. All the while, they fail to keep the first commandment. For without the righteousness given by God through faith, people will never love him with their whole heart. Evidence of this is the anxiety they will feel the next time they sin. “What do I need to do to fix my sin?” they will worry, not knowing that their sin has already been fixed — and not by any work of their own.

Prayer: Thank you, Lord, for knowing me and leading me in the everlasting way. Amen.

Speaking for Christ is a Bible study on evangelism and what it means to share the message of Jesus in our everyday life. It approaches the subject by focusing on how God uses us to be his ambassadors and drives to the heart of the reason Jesus came into the world, to reconcile the world to himself through the proclamation of repentance and forgiveness of sins.

Concerning Justification, part 5

Sat, 04 Mar 23 00:00:00 +0000

Galatians 6:14–16

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

In this opinion, there are many great and pernicious errors that would be tedious to enumerate. Let the discreet reader consider only this: If this is Christian righteousness, what difference is there between philosophy and the doctrine of Christ? If we earn the remission of sins by these deceitful acts, of what benefit is Christ? If we can be justified by reason and the works of reason, of what need is Christ or regeneration? These opinions have caused the matter to come the point that many ridicule us because we teach that something other than philosophic righteousness must be sought. We have heard that some have set aside the gospel, and instead of a sermon, explain the ethics of Aristotle. Indeed, such men did not err if those things that the adversaries defend are true. For Aristotle wrote so learnedly about civil morals that nothing further concerning this is necessary. We see books in which certain sayings of Christ are compared with the sayings of Socrates, Zeno, and others, as though Christ had come for the purpose of delivering certain laws through which we might merit the remission of sins, as though we did not receive this freely because of his merits. Therefore, if we receive the doctrine of the adversaries—that by works of reason we earn remission of sins and justification—there will be no difference between philosophic—or certainly pharisaic—and Christian righteousness.

Pulling It Together: Do not suppose that Melancthon will not list some other errors as he develops this Article. By saying, "consider only this," he causes us to clearly see the main error that the Lutherans' opponents make. Their error was equating human philosophy with the work of God in Christ. If Christianity is simply another philosophy, then Christ and the cross offer no distinctive benefit to sinners. If one may earn a righteous standing before God through reason and philosophy, then why did God need to send his Son? If we may be justified with God by earning grace through reason then why do we hear that God gives grace freely? The error of the opponents reduces Christianity to pharisaism—one that makes a new law to keep, a law of reason and philosophy. But the Lutheran boast is in Christ and his cross alone, foolishness to the world but the very wisdom of God.

Prayer: Lord Jesus, help me trust in your work on the cross instead of my works and reason. Amen.

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• Unit 1 • Unit 2 • Unit 3

Concerning Justification, part 4

Fri, 03 Mar 23 00:00:00 +0000

1 Corinthians 3:18–23

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

Here, having followed the philosophers, the scholastics teach only a righteousness of reason, namely civil works, and furthermore, concoct that reason without the Holy Spirit is able to love God above all things. So long as the human mind is at ease and does not feel the wrath or judgment of God, it can imagine that it wants to love God and that it wishes to do good for God's sake. In this manner, the scholastics teach that people merit the remission of sins by doing what is in them, that is, when reason grieves over sin, elicits an act of love to God, or wishes to do good. Since this opinion flatters people, it has produced and multiplied many services in the Church like monastic vows and abuses of the mass. With this opinion, in the course of time, one act of worship or observance and another has been devised. In order that they might nourish and increase confidence in such works, they have affirmed that God necessarily gives grace to those doing these works, not by the necessity of constraint but of immutability.

Pulling It Together

The whole problem of the scholastics, as it is with the world's philosophers, is that they believed that people are capable of being good. As a result, people who think this way, lull themselves into a state of calm, imagining that everything will be fine so long as they are good enough or religious enough or somehow balance the books against their debt of sin. But people are not good. Yes, it pains us to hear it but it is helpful to know it or to be reminded. Luther teaches that God “does not regard or consider anything in us as good. And in this way we are already good as long as we recognize nothing as good except God’s good and our own good as evil, for he who is wise in this way with God is truly a wise and good man. For he knows that nothing is good outside of God and that in God everything is good. As Christ says: 'The kingdom of God is within you' (Luke 17:21). It is as if He were saying: 'Outside of you is exile. Outside of you is everything which is seen and touched, but within you is everything which is believed only by faith'” (Luther's Works, Vol. 25, p. 383). Do you see that it is only God at work within you that brings about any real good in your life? And if it is God who is doing it, it is not you who does these good works, but instead the Spirit who is at work within you. How then would we imagine that we must do good works before God would offer us his grace? If there is anything immutable about God, it is that he offers his grace freely to all (Titus 2:11).

Prayer: Holy Spirit, work in me your will today. Amen.

The goal of Personalities of Faith, a ten-session Bible study for youth, is to encourage young people to commit themselves to follow Jesus in discipleship by becoming "personalities of faith". Using biblical examples of people who have followed—or failed to follow—God's call, participants will be prepared to better follow the Lord in their own lives.

Volume 1 • Volume 1 Leader's Guide • Volume 2 • Volume 2 Leader's Guide

Concerning Justification, part 3

Thu, 02 Mar 23 00:00:00 +0000

Mark 12:28–31

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

Of these two parts, the adversaries choose the law because human reason naturally understands the law in some way (since it has the same judgment divinely written in the mind). They seek the remission of sins and justification through the law. But the Decalogue requires not only outward civil works that reason can to some degree produce; it also requires other works that are placed far above reason, namely, to truly fear God, to truly love God, to truly call upon God, to be truly convinced that God hears us, and to expect his aid in death and in all afflictions. Finally, it requires obedience to God in death and all afflictions so that we may not flee from these or refuse them when God imposes them.

Pulling It Together: Some things come to us naturally. For example, we can look at the beauty and complexity of nature and understand that there must be a creator. Yet, we do not instinctively know who the creator is, let alone begin to truly and completely love God (Deut 6:5; Mark 12:30). When we learn who God is, we quickly discover that we cannot keep his law. Yet there are some who insist that people can somehow work off the fine that has been levied for their sins (Rom 6:23). Those who opposed the Reformers believed that human effort could appease the wrath of God. To be fair, there are some things the law requires that we are completely capable of fulfilling (James 2:10). However, we cannot pick and choose the ceremonies and other requirements of the law that we determine are necessary; we are obligated to keep the entire law (Gal 5:3). If one is to depend upon the law, the whole law must be kept (James 2:10). Yet we must admit that even the first commandment eludes us—since we have other idols and do not love God with our whole heart and mind and strength. Nor do we trust him. A solid proof of this assertion is our seeking to satisfy his righteous law by our own works, instead of depending upon God.

Prayer: Blessed are you, Father, for quieting the unrest of my soul and setting my spirit free. Amen.

A Reading and Discussion of the Augsburg Confession is a more challenging study series based on assigned readings from the Book of Concord and related Scripture texts. Each study is comprised of eight sessions, plus an optional introductory session, presented in a question and discussion format. The Leader's Guide that accompanies this study is a resource for those facilitating group discussion or may serve as a reader's commentary for those who are studying the Book of Concord on their own.

Concerning Justification, part 2

Wed, 01 Mar 23 00:00:00 +0000

Galatians 3:21–23

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

All Scripture ought to be divided into these two main topics: the law and the promises. In some places Scriptures present the Law, while in others the promise concerning Christ, either when it promises that Christ will come and for his sake offers the remission of sins, justification, and eternal life, or in the gospel, after he appeared, Christ himself promises the remission of sins, justification, and eternal life. Furthermore, in this discussion, by “law” we designate the Ten Commandments, wherever they are found in the Scriptures. At present, we will not say anything about the ceremonial and judicial laws of Moses.

Pulling It Together: The defense of the doctrine of justification begins with a definition of terms. The revelation of God is understood easily by seeing it in its simplest functions. The Old Testament presents God's commandments. Further refining the definitions, the present discourse will be dealing with the law in terms of the root of all scriptural law: the ten commandments. The New Testament, on the other hand, though it does deal with law just as the Old Testament shows God's grace, more generally handles God's promises or grace that answers the law. Without acknowledging these definitions, it is unlikely that one will readily understand that people are imprisoned under the law of God and liberated by the grace of Christ. Grace, faith, and justification must always be considered in contrast to the law and the commandments.

Prayer: Thank you, Lord Jesus, for setting me free from sin and death. Amen.

The Sola Confirmation Series, written by the Rev. Steven E. King, is basic work-book style Confirmation curriculum. It is designed to serve as a simple and practical resource for teaching the biblical Word of God according to the traditional pattern of Martin Luther’s Small Catechism. Each book in the series can be used as the basis for a “come as you are” small group Bible study, as a student book for home school or independent study programs, or as a classroom tool and homework resource as part of an existing confirmation program.

Concerning Justification, part 1

Tue, 28 Feb 23 00:00:00 +0000

Romans 5:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

In the Fourth, Fifth, Sixth, and, below, in the Twentieth Article, they condemn us, for teaching that people obtain remission of sins freely for Christ's sake, through faith in Christ, instead of by their own merits. They condemn us both for denying that people obtain remission of sins because of their own merits, and for affirming that through faith, men obtain remission of sins, and through faith in Christ are justified. This controversy addresses the chief topic of Christian doctrine which, rightly understood, illumines and magnifies the honor of Christ and brings necessary and abundant consolation to devout consciences. So we ask His Imperial Majesty to hear us with forbearance in regard to matters of such importance. For since the adversaries do not understand what remission of sins, faith, grace, or righteousness are, they woefully corrupt this topic and obscure the glory and benefits of Christ, robbing devout consciences of the consolations offered in Christ. Yet, that we may strengthen the position of our Confession and remove the charges which the adversaries raise against us, certain things must be set forth in the beginning so that the sources of both kinds of doctrine—that of our adversaries and our own—may be known.

Pulling It Together: We begin to handle a long Article with this reading, much longer than Article 2, “Concerning Original Sin.” This is the foremost of the chief articles for the Lutherans. Justification touches every other article and doctrine in the Augsburg Confession and its Defense. This could be seen in the conclusion of Article 3, Concerning Christ. Although it was noted that there was no disagreement between the Lutherans and their opponents on the doctrine of the dual nature of Christ, there was a note of what was to come in the following, lengthy Article. For it is not enough that one understands that Christ is both human and divine; one must also comprehend the benefits of his two-fold nature. One of those benefits is justification. Because Christ was qualified and just to offer a sacrifice for humanity, people may now be declared innocent of their sins, or justified with God. This happens through faith, not by a system of religious actions. As a result, “we have peace with God.” This peace of mind occurs because one never has to worry if the right thing has been done to appease God's wrath. Christ satisfied God's righteous requirement—a thing that no one else could ever do no matter how much effort is expended (Acts 15:10).

Prayer: Thank you, Lord, for the peace that comes through your righteousness. Amen.

Concerning Christ

Mon, 27 Feb 23 00:00:00 +0000

John 20:24–28

From the Confessions: The Defense of the Augsburg Confession

Concerning Christ

Our adversaries approve of the Third Article, in which we confess that there are two natures in Christ, that the Word assumed a human nature into the unity of his person; and that this same Christ suffered and died to reconcile the Father to us; and that he was raised again to reign, and to justify and sanctify believers, and so forth, as stated in the Apostles' Creed and the Nicene Creed.

Pulling It Together: Even a doubter like Thomas understood that Jesus is both God and man. Jesus Christ is God incarnate, or in the flesh. Thomas said that he would not believe Jesus was raised from the dead unless he saw him in the flesh. Knowing he had been crucified, had died, and was buried, Thomas said he would never believe unless he verified it was the same man by seeing the nail marks in his hands and by placing his hand in the spear wound in Jesus' side. Eight days later, Jesus gave Thomas the opportunity to touch his wounds. It is not clear whether Thomas actually touched Jesus' hands and side but we know Thomas' response was, “My Lord and my God!” The resurrected body of Christ caused the famous doubter to believe in divine flesh. Those who opposed the Lutherans also believed in the dual nature of Christ. There was no disagreement between the scholastics in the church and the Reformers concerning this article. However, there was much difference on the further matters of justification and sanctification through Christ. These matters are defended in the next Article.

Prayer: Help me believe, Lord, what is written of you in the volume of the book. Amen.

Who is Jesus? An Introductory Bible Study

It is only in God’s Word that we find what God has to say about himself, and what he has chosen to reveal to us in Jesus Christ. This five-session study, written by the Rev. Roy Beutel, is meant to serve as an introduction to what the Bible says about Jesus Christ — who he is and what it means to trust in him as Savior and Lord. The study would work well for introducing people to Bible Study, for those new to the Christian faith, or for those who want a refresher on the basics of our faith in Christ.

Concerning Original Sin – part 17

Sun, 26 Feb 23 00:00:00 +0000

1 Peter 3:14–16

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin

We think that this will satisfy His Imperial Majesty concerning the puerile and trivial sophistry used by our adversaries to pervert this article. For we know that we rightly believe and are in concord with Christ's catholic church. If the adversaries will renew this controversy, there will be no lack among us of those who will reply, defending the truth. For on this subject there are a great many times when our adversaries do not understand what they say. They often contradict themselves and do not explain correctly and logically that which is essential to original sin, or what they call defects. At this point, we have been disinclined to analyze their arguments with overly much refinement. Instead, we thought it worthwhile only to note with conventional and familiar words the belief of the holy Fathers, which we also follow.

Pulling It Together: Melancthon cut to the heart of the issue in this closing paragraph of his article defending the doctrine of original sin. The issue was truth. The Lutherans were convinced that they correctly believed. They had good reasons to believe this since both Scripture and the Church Fathers supported their position. With this in mind, Melancthon made it clear that there would be many who would defend the truth of what original sin is, if their opponents pressed the issue. This was an important matter of faith, needing a fearless defense. For if people do not understand their depraved and damnable nature how will they understand the hope that God offers in Christ? They must first become aware of human unrighteousness, that all fall short of God's glory (Rom 3:23). Furthermore, they must know that no one will be justified by doing works of the law (Rom 3:20; Psa 14:1; Eccles 7:20). Only then, may the righteousness of God be given through faith in Jesus Christ (Rom 3:22). This is foundational. It is no wonder that the Lutherans defended the doctrine of original sin at length.

Prayer: Lord, thank you for ascribing your perfect righteousness to me, an undeserving sinner from my birth. Amen.

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Concerning Original Sin – part 16

Sat, 25 Feb 23 00:00:00 +0000

Genesis 3:14–19

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin

The scholastics rationalize both sin and punishment when they teach that people can fulfill the commandments of God by their own strength. Yet in Genesis, the punishment that is imposed because of original sin is described otherwise. Human nature is subjected there, not only to death and other physical problems, but also to the kingdom of the devil. It is there that this fearful sentence is proclaimed: “I will put enmity between you and the woman, and between your seed and her seed” (Gen 3:15). The defects and the concupiscence are both punishment and sin. In a correct understanding, death and other physical maladies, and the dominion of the devil are punishments. For human nature has been enslaved and held captive by the devil, who provokes it with evil opinions and errors, and instigates all manner of sins. Just as the devil cannot be conquered except by the aid of Christ, we cannot free ourselves from that slavery by our own strength. Even the history of the world shows the great power of the devil's kingdom. The world is full of blasphemies against God and of unrighteous teaching, and the devil keeps tethered in these bonds those who are wise and righteous in the sight of the world. In other persons, grosser vices manifest themselves. But since Christ was given to us to remove both these sins and punishments, and to destroy the kingdom of the devil, sin, and death, the benefits of Christ cannot be recognized unless we understand our evil. For this reason, our preachers have diligently taught about these subjects, having delivered nothing novel. Instead, they have set forth Holy Scripture and the judgments of the holy Fathers.

Pulling It Together: Sin is a far more serious problem than most people realize or want to admit. In our day (at least in much of European and American societies), many people seem to think that if they ignore sin or call it something other than evil that it will go away. With such rationalizations, they imagine that there will also be no consequence for their thoughts and actions. This is largely a cultural issue. In ever-increasing ways, it is culture that informs us about what is wrong. Whereas this misinformation has certainly bled over into today's church, the problem at the time of the Reformation was more obviously religious. There were two problems regarding sin that the Reformers addressed. One, as already mentioned, the church no longer regarded sinful nature, the defects and inclination toward evil, as sin. Two, the church taught that both these inclinations and the things that they did admit to be sin could be countered by their own actions.

The teaching of Scripture however, even in its opening chapters, shows that because of the original sin of Adam's and Eve's disobedience, humanity is enslaved to sin, death, and the dominion of Satan. There is nothing people can do to free themselves from these consequences of human nature. The Lutherans confessed that only Christ can set us free from the bonds of sin, death, and the devil. Furthermore, they insisted that Christ's benefits could not be comprehended without a proper understanding of human depravity. There was nothing new or different in their doctrines, for these were the instructions of both the Bible and the Church Fathers.

Prayer: Thank you, Lord Jesus, for delivering me from this bondage to sin and death. Amen.

The biblical focus in this five-session VBS series, Rebekah & Her Family, comes from the Book of Genesis. God's hand is seen at work throughout the story — from Rebekah’s being chosen as a bride for Isaac, through the birth and lives of their twin sons, Esau and Jacob. The story illustrates how God remains faithful to his promise, despite our sin, and that God's power can actually change our lives!

Concerning Original Sin – part 15

Fri, 24 Feb 23 00:00:00 +0000

Colossians 3:5–10

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin

But if the adversaries will contend that the fomes is an adiaphoron, not only many passages of Scripture but the entire Church will contradict them. Even though perfect agreement may not be reached, who ever dared to say that these matters were adiaphora, namely: to doubt God's wrath, God's grace, or God's Word, to be angry at the judgments of God, to be provoked because God does not immediately deliver one from afflictions, to murmur because the wicked enjoy a better fortune than the upright, to be urged on by wrath, lust, the desire for glory, wealth, and so forth? And yet godly men, as appear in the Psalms and the prophets, acknowledge these things in themselves. But in the schools they have borrowed notions from philosophy, that natural passions make us neither good nor evil, neither deserving of praise nor blame. They postulate that nothing is sin unless it is voluntary. These notions were expressed among philosophers with respect to civil righteousness, but not with respect to God's judgment. With no discretion they add the opinion that human nature is not evil. In its proper place we do not disagree with this but it is not right to twist it into an excuse of original sin. Nevertheless, these notions are read in the works of scholastics, who inappropriately mingle philosophy and social ethics with the gospel. Nor were these matters only disputed in the schools, but as usually occurs, were carried from the schools to the people. And these persuasions prevailed and suppressed the knowledge of Christ's grace by nourishing confidence in human strength. This is why Luther, wishing to declare the magnitude of original sin and of human infirmity, taught that these remnants of original sin in human nature are not in their substance adiaphora, but that they require the grace of Christ so that they will not be imputed against us, and, likewise, the Holy Spirit for their mortification.

Pulling It Together: As we have seen, part of the confutation or refutation of the Augsburg Confession was a disagreement with the Lutherans about what has been called, up until now, concupiscence. Today, Melancthon names it with the Latin word, fomes. This is just another way to say evil inclination. The Lutherans contended that this inclination is itself part of our nature. Furthermore, they insisted that this was not a matter of indifference, or adiaphoron. Not only do the Scriptures teach otherwise, so do the Church Fathers. Even if people do not act upon these fomes or lusts, even the inclination and desire being present both indicates and is a sinful nature. A sinful nature is not holy or righteous. It is sinful, no matter how we try to whitewash the tomb of this body of flesh (Rom 7:24). We sense the evils that are just under the skin, such as valuing money and all other securities more highly than God, so that trusting this fleshly security, we imagine that God's wrath against sin is not as serious as it truly is. We come to the point where we no longer call sin what it is: sin. And in doing so, we imagine we have beguiled God with our nonsensical notions, when we have only fooled ourselves.

If the people believe, as they were being (and still are being) taught, that their natural inclination toward evil is not in itself sin, that this is a matter of no concern, then why should they trust in God's grace? Or if it is thought that once baptized, this sinful disposition supposedly disappears or does not matter, then what chance is there of Christians putting to death their worldly impulses? So, Luther took a stand where people had begun to lose a sense of their need for God and his grace. He rightly taught that concupiscence or fomes is also sin. He only followed the teachings of the Fathers and the Apostles. For Paul, writing to Christians, said, “Put to death therefore what is earthly in you... On account of these the wrath of God is coming” (Col 3:5-6).

Prayer: Lord, by your grace, help me mortify in myself that which is displeasing and sinful in your sight. Amen.

Concerning Original Sin – part 14

Thu, 23 Feb 23 00:00:00 +0000

Matthew 5:27–30

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin

But they contend that concupiscence is a punishment, and not a sin, while Luther maintains that it is sin. It has been cited above that Augustine defines original sin in connection with concupiscence. If there is anything wrong with this explanation, let them quarrel with Augustine. Besides Paul says, “I had not known lust, except the law had said, Thou shalt not covet” (Rom 7:7). He also says, “I see in my members another law at war with the law of my mind and making me captive to the law of sin which dwells in my members” (Rom 7:23). These testimonies cannot be overthrown by sophistry. For they clearly call concupiscence sin, which nevertheless, is not imputed to those who are in Christ, even though by nature it is a matter worthy of death if it is not forgiven. This, beyond all controversy, is what the Fathers believed. For in a long discussion, Augustine refutes the opinion of those who thought that concupiscence in people is not a fault, but an adiaphoron, such as the color of the body or ill health is said to be an adiaphoron.

Pulling It Together: It was not only those who penned the confutation who did not consider concupiscence, lust or the inclination and desire to sin, an actual sin in and of itself. Other Reformers thought the same thing. They used the word sin only with regards to a thing done. The Lutherans spoke in those terms too, but they were careful to note that original sin deals not only with what people do, but with the human nature that causes them to sin. Jesus also cut to the point, calling human nature itself sinful. One need not transgress by physical action to have committed a sin. Just thinking about the sin is itself a sin (Matt 5:28). Jesus sees the sin but the Lutherans' adversaries did not see lust as sin or a flaw in nature that is deserving of death and condemnation. They called it adiaphoron, something that is neutral, that one could be indifferent about, that made no more difference than the color of ones' skin. However, this was clearly not the position of Scripture, Jesus, or of the Church Fathers. Nor was it the view of the Lutherans, who along with Scripture, Jesus, and the Fathers, were not neutral toward concupiscence. They called it a sin that deserved death and damnation—unless it is forgiven by God for Christ's sake.

Prayer: Create in me a clean heart, O God, and put a new and right spirit within me. Amen.

The biblical focus in this five-session VBS book, Moses and the Great Escape, is found in the Old Testament book of Exodus. God has a grand plan for humankind — a plan he enacts through the Hebrew people. He created Moses to be instrumental in this plan.

Concerning Original Sin – part 13

Wed, 22 Feb 23 00:00:00 +0000

Ezekiel 36:25–27

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin

Here our adversaries complain against Luther because he wrote that, "Original sin remains after baptism." They add that this article was justly condemned by Leo X. But His Imperial Majesty will find a clear slander at this point. For our adversaries know in what sense Luther intended his remark that original sin remains after baptism. He has always written that baptism removes the guilt of original sin, although the “material,” of the sin, as they call it, remains, that is, concupiscence. He even added reference to the material that the Holy Spirit, given through baptism, begins to kill concupiscence by creating new desires in people. Augustine also speaks in the same way: “Sin is remitted in baptism, not in such a manner that it no longer exists, but so that it is not imputed.” Here he confesses openly that sin exists, in the sense that it remains, although it is not imputed. This view was so agreeable to those who succeeded him that it was cited in the Decrees. In Against Julian, Augustine says, “The Law, which is in the members, has been annulled by spiritual regeneration, and remains in the mortal flesh. It has been annulled because the guilt has been remitted in the Sacrament, by which believers are born again; but it remains, because it produces desires, against which believers struggle.” Our adversaries know that this is what Luther believes and teaches. Since they cannot renounce the message, they pervert his words instead, in order to crush an innocent man with their ruse.

Pulling It Together: It is too easy to protest against Leo and the Catholics, or against Luther and the Lutherans. That would be misdirection if what we mean to do determines what the Scripture teaches us with regard to original sin. We have discovered that we are born with a nature full of unrighteousness. God gives us the sacrament of baptism to cleanse us from our sinful nature. He cleanses us with his word of promise in the water but he does even more cleansing. In baptism, he gives us a new heart; he begins to create in us a clean heart or spirit. In other words, with baptism, God begins to move in us, urging us toward his will. We contend with sinful desires long after baptism but the Holy Spirit helps us in our struggle. The God within us now gives us right desires and the strength to overcome—even if that strong desire is to ask his forgiveness when we fall in the fight.

Prayer: Thank you, Lord, for forgiving me and for giving me a new heart for you. Amen.

The biblical focus of Mary, Martha & Many Faithful Women, a five-session VBS book is found in the gospels. Through the eyes of sisters, Mary and Martha, we get a look at the ministry of Jesus. We see him as both human and as God. Along with some of Jesus' other female friends, we follow Jesus to the cross where he suffered a horrendous death to pay the price for our sins. From the darkness of the cross, we join the women at the tomb with Mary Magdalene as the mystery and victory of Easter morning unfold.

Concerning Original Sin – part 12

Tue, 21 Feb 23 00:00:00 +0000

Psalm 116:12–13

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin

Therefore, we do not handle original sin any differently than Scripture or the Church catholic. We have cleansed from corruptions and restored to light the most important declarations of Scripture and of the Fathers that had been obscured by the sophistical disputes of modern theologians. For it is clear from the subject itself that modern theologians have not noticed what the Fathers meant when they spoke of this defect. Knowledge of original sin is necessary because the magnitude of the grace of Christ cannot be understood unless our sickness is recognized. The entire righteousness of humans is absolute hypocrisy before God unless we acknowledge that our heart is naturally destitute of love, fear, and confidence in God. For this reason the prophet says, “For after I had turned away I repented; and after I was instructed, I smote upon my thigh” (Jer 31:19). Likewise, “I said in my haste, all men are liars,” that is, not thinking correctly concerning God (Psa 116:11).

Pulling It Together: This lengthy response to the confutation (and there is a good deal yet to go) is all to show that the Lutherans taught the same thing about original sin as the Scripture and the Church. Yet they wanted to be specific about what the lack of original righteousness means, since it had become more a matter of academic debate than something readily understood in the churches. This special treatment was necessary not only as an answer to their adversaries. They taught the same thing in the Lutheran churches so that their people could truly know their need of and have a desire for Christ. The inexpressibly great treasure of divine favor and grace that the gospel offers is lost to people who do not comprehend their need of God. As Christ says, “Those who are well have no need of a physician” (Matt 9:12; Mark 2:17). We must first understand that we are all miserable sinners who are in a state of disgrace with God. The Spirit will not force someone to drink who believes there is no thirst. Thanks be to God that when the need is appreciated and grace is believed, there is nothing for us to do but drink deeply and call upon the name of the Lord.

Prayer: Thank you, Lord, for doing everything necessary to save me from my original nature. Amen.

The biblical focus of The Adventures of Paul, a five-session VBS book, is the life of the Apostle Paul, using lessons from the Book of Acts. Here Scripture tells the story of a serious man named Saul who worked to silence Christianity—until the risen Jesus appeared to him on the road to Damascus and changed his life. With his new name Paul, this one who had persecuted the Church went on to become one of the greatest apostles.

The price of the book includes permission to reproduce the worksheets and handouts for local use. For smaller churches in a "one-room schoolhouse" setting, only one book is necessary. For churches with multiple grade levels and individual classes, we suggest that each teacher have a copy of the curriculum book.

Concerning Original Sin – part 11

Mon, 20 Feb 23 00:00:00 +0000

May 15, 2021

1 Corinthians 2:14–16

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin

These views also agree with Scripture. Paul sometimes expressly regards it as a defect. “The unspiritual man does not receive the gifts of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned” (1Cor 2:14). Elsewhere, he sees concupiscence “at work in our members to bear fruit for death” (Rom 7:5). We could cite more passages relating to both parts of our definition but the matter is so obvious that there is no need of further evidence. Besides, the intelligent reader will be able to easily determine that being without the fear of God and without faith are more than actual guilt. They are abiding defects in our unrevived nature.

Pulling It Together

We too often consider sin something we do. It is more than what we do; sin is the reason we do the things we know to be sinful. We sin because we are full of sin. This is what Charles Wesley referred to in his hymn, “Jesus, Lover of My Soul,” when he wrote, “I am all unrighteousness.” The doctrine of original sin points out both the defect in and the very inclination of our nature. The doctrine does not state that we are born sinning but that we are born in sin (Psa 51:5). It does not take us long to get around to sinning but this is not what the doctrine teaches is wrong with us even at birth. As such, the doctrine also instructs us why everyone sins and so, why everyone is in need of the Savior. Borrowing from Wesley's hymn again: In God there is plenteous grace to be found—grace to cover all our sin. Our helpless souls hang on God alone for help. He is not only willing to save us; he has saved us entirely and renewed our minds, our natures. We are now capable to both love God and desire the good.

Prayer: Revive and enlighten my mind today so that I may love you with a thankful heart. Amen.

Connections Magazine features articles that connect Lutherans to the Word. Martin Luther’s Small Catechism provides the inspiration for confessional, biblical content, delivered in a stylish, readable design.

Concerning Original Sin – part 10

Sun, 19 Feb 23 00:00:00 +0000

Matthew 6:25–33

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin

Therefore, we have correctly expressed both defects in our description of original sin: not being able to believe, fear, and love God, and concupiscence, which seeks carnal things contrary to God's Word. That is, it seeks not only the pleasure of the body, but also carnal wisdom and righteousness, trusting in these as good things while despising God.

Not only the ancient theologians, but also the more recent ones—at least the wiser ones among them— teach the same thing about original sin, namely, these defects that I have listed and concupiscence. Aquinas writes, “Original sin is the loss of original righteousness, and with this an inordinate disposition of the parts of the soul. Therefore it is not pure loss, but a corrupted temperament.” Bonaventure says: “When the question is asked, 'What is original sin?' the correct answer is that it is unchecked concupiscence. The correct answer is also that it is want of the necessary righteousness. In either of these answers, the other is included.” Hugo has the same opinion, saying that original sin is ignorance in the mind and concupiscence in the flesh. He indicates that when we are born, we have an ignorance of God—unbelief, distrust, contempt, and hatred of God. When he mentions ignorance, he includes all of these.

Pulling It Together: Original sin is the inability to seek God and his righteousness. What we are left with is the inordinate ability to seek after the things of the flesh. We are naturally anxious about having the basic things of life, and having them in plenty. God wants these things for us too, and he provides them. But because it is in our nature to not trust God, we scramble after these lesser things. Instead of trusting God for our basic needs, they become excessive desires that rule our time and energies.

Being so ruled, we believe ourselves to be the providers of all good things. Why should our powers be relegated to food and drink, to clothing and shelter? Surely, the sin of origin whispers, you can also create great wisdom to guide your lives, and a moral code that is as good or even better than having a god. This is nothing more than the love of self and the hatred of God. Our depravity does more than ask, “Who needs God?” We insist.

Yet, God comes to us when we are in this state. While we were buried in our self-centered sin, Jesus died for us (Rom 5:8). The Spirit of Christ speaks to this condition, showing us that we are dead in our sins and transgressions (Eph 2:1). He calls us beyond the deadly ignorance that has fooled us into believing that we provide for our lives. He demands that we live under God's rule and righteousness, trusting him instead of ourselves, not only for these lesser things but also for righteousness and salvation.

Prayer: Help me to trust in you, Good Shepherd, to guide me to all good and needful things. Amen.

The Wise & The Foolish is a nine-session Bible study that focuses on Jesus' "people parables" — or what might be described as discipleship parables. These are the character stories that focus on the nature of discipleship and what it means to be a wise and faithful follower of Jesus.

Concerning Original Sin – part 9

Sat, 18 Feb 23 00:00:00 +0000

Ephesians 4:20–24

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin

This is the substance of the definition found in the writings of Augustine, who usually defines original sin as concupiscence. He means that concupiscence replaced the loss of righteousness. Because our diseased nature cannot fear and love God and believe in God, it seeks and loves carnal things instead. It either scorns God's judgment when self-satisfied, or hates it when terrified. So, Augustine includes both the defect and the grievous habit that takes the place of righteousness. However, concupiscence is not only a physical corruption, but also an evil turning with the higher powers toward carnal things. Those who ascribe to the human condition a concupiscence that is not entirely destroyed by the Holy Spirit and simultaneously, a love for God above all things do not comprehend what they are claiming.

Pulling It Together: The original sinful nature that we are all born with must be drowned in baptism (Rom 6:3). Thereafter, since the flesh is so comfortable in its old clothing, there must follow a daily and even a continual putting off of that old self. We must put on the new self that is created in the image or likeness of God. The new self of the inner person, not that old person you are on the outside, is being renewed each day (2 Cor 4:16). Through faith, we put off the old and put on the new, reminded by the Holy Spirit of what happened in baptism. This renewal of the mind stands in stark contrast to the way we once lived. Now, instead of evil desires, we have a hunger and thirst for righteousness that is satisfied in Christ (Matt 5:6). As long as we are in this flesh, we are not yet perfect (Phil 3:12). So, we must constantly renew our minds through faith. That we even have this new desire, is an indication that the Spirit of God is at work within us.

Prayer: Lord Jesus, remind me to rely upon your righteousness as I strive to live today in a newness of life. Amen.

Building on the pattern and format of Sola's Sunday Schoolhouse curriculum series, Sola Publishing has added SEED: Sola's Electronic Education Database, an online resource component to its education materials. This new web-based resource provides teachers with tools to build a Sunday School program and lead classes, with original resources printed in full color.

Concerning Original Sin – part 8

Fri, 17 Feb 23 00:00:00 +0000

Colossians 3:5–10

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin

Irenaeus and Ambrose interpreted the image of God in that way, the latter saying many things to this effect, but especially: “That soul is not in the image of God in whom God is not always present.” Paul shows in the Epistles that the image of God is the knowledge of God, righteousness, and truth (Eph 5:9; Col 3:10). Peter Lombard was not afraid to state that original righteousness is the very likeness of God implanted in people by God. These opinions of the ancients that we reference do not disagree in any way with Augustine's interpretation of the image of God.

So when the ancient definition is that sin is the lack of righteousness, it not only denies obedience of the low human powers (that people are corrupt in body and the basest and lowest faculties), but also denies the knowledge of God, confidence in God, the fear and love of God—or certainly the power to produce these affections (any light in the heart that creates a love and desire for such concerns). Even the theologians teach in their schools that these are not produced without certain gifts and the assistance of grace. In order that the matter may be understood, we call these gifts the knowledge of God, and fear and confidence in God.

It is clear from these facts that the ancient definition says precisely the same thing that we state about human nature, by denying fear and confidence toward God—not only the acts, but also the gifts and power to produce these acts (not only that we are unable to do or achieve any perfectly good work but that we do not have a good heart toward God, one that truly loves God).

Pulling It Together: Some background may be helpful. The Church Fathers were those whose theological writings were most influential in the early Church. Irenaeus (early first century) and Ambrose (late fourth century) were two of those fathers of the Church. The former was a second-generation student of the Apostle John, having learned from John's disciple, Polycarp. Irenaeus was a bishop and respected apologist (defender of the faith), writing at length against heresies, especially against Gnosticism Ambrose was also a bishop of the Church. His writings refuted Arianism and influenced Augustine. It is no wonder that Augustine's interpretation agreed with Irenaeus and Ambrose, particularly the latter.

Not only did these two Church Fathers consider the image of God to be his nature, even Lombard, who was one of the scholastics whom the Lutherans cared little for (and this is putting it mildly), clearly stated the same. The ancient teaching of the Church about the “image” or “likeness of God” is certain. Its definition of sin is just as definite. Sin is a lack of righteousness and even the desire or ability to achieve anything perfectly good with regard to God. Therefore, the image of God that was in the creation of Adam and Eve was the “original righteousness” of a fearing, loving, and trusting knowledge of God. These, along with the power to live a life that reflects God's image, were stamped upon their being. That likeness of God, because of Adam's sin, is no longer part of human nature.

This is why Paul teaches us to put off the old self, the person created in Adam's image. We are charged with putting on the new self, the one recreated, reborn in God's image. By his grace, we have been given the likeness or nature of God and therefore, are now enabled to desire and to do good toward God and one another because of the love of God that has been revived in us through faith in Jesus Christ.

Prayer: Enable whatever I do today, Father, in word or deed, to be done in the name of my Lord Jesus Christ. Amen.

Introduce young students to the Church through this five-week series titled Welcome to Church. Click here for the Table of Contents and a sample session.

Concerning Original Sin – part 7

Thu, 16 Feb 23 00:00:00 +0000

Genesis 1:26–27

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin

These were the reasons why we mentioned concupiscence in our definition of original sin, and denied that man's natural ability could fear and trust in God. We wished to indicate that original sin also contains these conditions: ignorance of God, contempt for God, being destitute of the fear of God and trust in him, and inability to love God. These are the chief flaws in human nature, conflicting especially with the first table of the Decalogue.

We have said nothing novel. The ancient definition, properly understood, expresses precisely the same thing: "Original sin is the absence of original righteousness" (a lack of the first purity and righteousness in Paradise). But what is righteousness? The scholastics wrangle about philosophical questions but do not explain what original righteousness is. In the Scriptures, righteousness comprises not only the second table of the Decalogue (regarding good works in serving people), but the first table too, concerning the fear of God, faith, and the love of God. Therefore original righteousness was to include not only an even adjustment of the body, but also these gifts: a quite certain knowledge of God, fear of and confidence in him, or at least the righteousness and power to yield these affections to him. (For the greatest feature in that noble first creature was a bright light in the heart to know God.) Scripture testifies to this, saying that, “God created man in his own image” (Gen 1:27). What else can this mean other than people were given a wisdom and righteousness that comprehended God, and in which God was reflected, that is, they were given the gifts of the knowledge of God, the fear of God, confidence in God, and so forth?

Pulling It Together: Melancthon probably did not expect push-back on the doctrine of original sin, and so, he provided an article of a few sentences in the Augsburg Confession. As the Lutherans' opponents wished to quibble, Melancthon furnished them a far lengthier defense to chew on. In doing so, he makes two points. The first is that the quibblers have done little more than pick, failing to provide their own definition of original sin. The second point is that the Lutheran definition, which he provides with a variety of illustrations and explanations, is actually the ancient definition of the Church. The Lutherans are doing nothing novel here, that should be distrusted.

He simply states the definition and then, provides a fuller explanation. Original sin is the complete lack of the original righteousness that was given humanity. It was originally within the nature of people to know God and to fear and love and trust him. Furthermore, it was natural that people would be like him, reflecting certain qualities of God, because they were made “in his image.” This noble nature is now lacking in people. Lutherans confess that lack in human nature to be original sin. This means that people, in and of themselves, do not know God. Furthermore, they cannot fear, love, and trust in God through either the natural power or inclinations with which they are born.

Prayer: Thank you, Lord, for causing me to be born again with your Spirit, for giving me a nature that longs for you. Amen.

Experiencing Real Living guides the student in God's Word and nurtures key elements of faith. A picture diagram at the the beginning of each chapter assists the student in "seeing" the topic clearly. The series can be used to cover the over-arching biblical themes of creation, fall and redemption, or as a 12-week overview of the themes of the Catechism. It would serve especially well for leading an adult confirmation program. The volume is spiral bound for ease in use.

Concerning Original Sin – part 6

Wed, 15 Feb 23 00:00:00 +0000

Psalm 14:1–3

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin

If by nature, people are able to love God above all things by their own strength, as the scholastics confidently affirm, then what is original sin? What need is there of the grace of Christ if we can be justified by our own powers of righteousness? What is the need of the Holy Spirit if human strength can, by itself, love God above all things and fulfill God's commandments? Is there anyone who cannot see what preposterous thoughts our adversaries entertain? They acknowledge the lighter diseases in the nature of man but not the more severe. Yet Scripture admonishes us of these everywhere, and the prophets constantly complain (Psa 5:9; 13:1-6; 14:1-3; 36:1; 140:3) of carnal security, of the contempt of God, of hatred toward God, and of similar faults that are born with us. For Scripture clearly says that all these things are not blown at us, but that we are born with them. But after the scholastics polluted Christian doctrine with philosophy concerning the perfection of nature (the so-called light of reason), and ascribed to free will and resultant acts more than was sufficient, and taught that men are justified before God by philosophic or civil righteousness (which we also confess to be subject to reason and in a measure, within our power), they could not see the inner impurity of human nature. For this cannot be determined except by the Word of God, which the scholastics do not frequently employ in their discussions.

Pulling It Together: By means of reason, one may understand that without the doctrine of original sin, God must be considered rather foolish. Why would he send his Son to redeem people who were capable of redeeming themselves? Why would Christ then send the Helper when humanity needed no assistance? Scripture teaches, however, the extreme nature of our malady. We are lost altogether and cannot reason our way to God. Nor are we able to work our way into grace and righteousness. We are born in this condition; it is our nature—and in our nature. There is, therefore, nothing that any of us can do, by natural powers, to justify ourselves. We are all corrupt; no one does good because no one is able to do good. This is evident in Scripture, which the Lutherans charged that their opponents rarely used.

Prayer: Lord, help me hear you in your Word. Amen.

Saints and Sinners, Witnesses to the Faith is a seven-session study, and the first in a three-part series by Dr. Dan Lioy, PhD, on Saints and Sinners in the New Testament who were powerful witnesses to the faith in Christ. May this study of saints and sinners enrich your understanding of life with Christ and encourage you in discipleship.

Concerning Original Sin – part 5

Tue, 14 Feb 23 00:00:00 +0000

Psalm 1:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin

We have not only used the term concupiscence but have also said that the fear of God and faith are wanting. This was added because the scholastic teachers also, not sufficiently understanding the definition of original sin that they received from the Fathers, lessen the sin of origin. They contend that the fomes (or inclination to sin) is a blemished quality of the body, and with their typical ineptness, ask whether this defect was derived from an infection in the fruit or from the breath of the serpent, and whether it can be cured with medicine. With such questions they have suppressed the main point. Therefore, when they speak of the sin of origin, they do not mention the more serious faults of human nature like ignorance of God, contempt for God, having no fear and trust in God, hatred of God's judgment, flight from God (as from a tyrant) when he judges, anger toward God, despair of grace, and putting one's trust in fleeting things like money, property, friends, etc. The scholastics do not notice these symptoms though they are completely contrary to the Law of God. In fact, they ascribe to human nature an unimpaired strength for loving God above all things and for fulfilling his commandments “according to the substance of the act.” They fail to recognize that they are saying things that are contradictory to one another. For what else is it, if in one's own strength, one is able to love God above all things, and to fulfill his commandments, than to have original righteousness?

Pulling It Together: The Lutherans used the same terminology as the scholastics, at least when speaking of original sin, but they meant something else than the scholastics seemed to be saying. Scholasticism was a school of critical thinking in medieval universities that valued artful argument above all things. The better the inference to logic, the truer they considered the matter. Thus, the inference was made that if original sin was simply a disease then a medical treatment could be the answer. This approach strangles the voice of Scripture. It relegates the real point and problem to a place of silence. If artful reasoning is to be depended upon, then we may expect to end up anywhere. Indeed, the scholastics failed to recognize that they had reasoned themselves into a corner by inferring that human nature was capable, by itself, to love God and keep his commandments. By their reasoning, original sin had become a sort of original righteousness.

This would not stand with the Lutherans. Sin could not, of course, be righteousness. Nor was original sin to be understood as some malady that people could conquer with a little more industry. Not only did the symptoms point to something more pernicious, so did the Scripture. And the Word of God—not artful reasoning— was always to be their final authority.

Prayer: O Lord my God, bless my meditation in your word today. Amen.

You Can Understand the Old Testament: Its Message and Its Meaning by Dr. James C. Bangsund is an introduction to, and overview of, the Old Testament, exploring its meaning and its message. The book begins with the sometimes contentious question of why (and whether) the Old Testament is "old," and then moves into introductions to each of its major sections. Individual overviews and discussions of each book of the Old Testament are provided along with helpful maps, tables, and charts, as well as complete indexes of subject matter, biblical texts cited, and Hebrew words noted in the discussion. The book is aimed at students of the Bible, whether members of church congregations, pastors, or students in college or seminary.

Concerning Original Sin – part 4

Mon, 13 Feb 23 00:00:00 +0000

Ephesians 2:1–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin

Some contend that original sin is not a corruption in human nature, but only bondage, or a condition of mortality (not an innate evil nature, but only a blemish or imposed burden) that those descended from Adam suffer because of the guilt of another (namely, Adam's sin), instead of any depravity of their own. They add that no one is condemned to eternal death on account of original sin, just as those born of a bond-woman are slaves and bear this condition without any natural blemish, but because of the circumstances of their mother (while they are born without fault of their own and therefore, original sin is not an innate evil, but just a defect and burden that we bear since Adam, but that we are not on that account personally in sin and inherited disgrace). To show that this impious opinion is displeasing to us, we mentioned "concupiscence," and with the best intention, explained it with the term "diseases," that "the nature of men is born corrupt and full of faults." The entire person, not a part, in his entire nature is born in sin as with a hereditary disease.

Pulling It Together: We discover that we are sinners from a very early age. Every one of us is known to walk in sin, and so, Scripture teaches that we are dead in our trespasses. This corruption of human nature skips no one. It is not as though this were some habit that every soul ever born learned from others. Everyone is born with a sinful nature and therefore, inherits the same condemnation as all others naturally born. Because of original sin, we are—every one of us—children who deserve the wrath of God. We not only have the inclination to sin, we are corrupt from the start, born in sin. This does not mean that we are headed toward a life of sin; it means that we are already living in sin.

But God being rich in mercy, and loving humanity with a great love, sent his Son to save us from our sinful birth. This is why Jesus tells us that we must be born again (John 3:3). We must be reborn with a new nature, one that is alive instead of already dead. In Christ alone, by the grace of God, we are saved from the old life of sin and reborn to new life.

Prayer: Thank you, God, for giving me new birth into a living hope through Christ’s resurrection from the dead. Amen.

One For All is a nine-session Bible study that explores the center of the Christian faith by focusing on the unique and exclusive promise of Jesus. It examines not only the claims that Christ made about himself in Scripture but the claim that the Lord makes on our lives as well. By focusing on the Gospel message of salvation in Christ alone, the study seeks to show how God makes us a part of His mission to the whole world, and how "the love of Christ urges us on because we are convinced that one has died for all."

Concerning Original Sin – part 3

Tue, 10 Jan 23 00:00:00 +0000

1 Corinthians 3:18–21

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin

We will show later more fully that our description agrees with the usual and ancient definition. First, we must show our design in preferring to use these words. In their schools, the adversaries confess that "the material," as they call it, "of original sin is concupiscence." So, in framing the definition, concupiscence should not be omitted, especially now, when some philosophize about original sin in a manner unbecoming teachers of religion. They speak about this natural, wicked desire in terms of heathen philosophy rather than according to God's Word, or Holy Scripture.

Pulling It Together: One of the slogans of the Reformation was (and continues to be) “Sola Scriptura.” Those Latin words mean “Scripture alone.” The idea behind that motto is that the Bible, the written word of God, may be relied upon as a sufficient guide and last word on truth. This is why the Lutherans returned to the Bible over and over again as documentation for what they taught. This was the custom of the prophets and apostles too. They wrote 80 times between the books of Joshua and 1 Peter, “It is written.” This was ample explanation for a variety of positions.

This will be the insistence of the Lutherans too. What is written in the Bible? They were not interested in philosophy so much as they were in what the Bible had to say on a matter. What Aristotle or Plato had to say was always subordinate to the Word of God. Even the Church Fathers were reliable only in as much as they agreed with Scripture. A proper understanding of original sin, therefore, will rely upon “sola Scriptura” as the final word.

Prayer: Lord, let me live today by what is written in your Word. Amen.

Part 1 • Pt 1 Leader's Guide • Part 2 • Pt 2 Leader's Guide

Concerning Original Sin – part 2

Mon, 09 Jan 23 00:00:00 +0000

Colossians 3:2–6

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin

It is quite evident that such subtleties have originated in the schools, not in the council of the Emperor. But although this sophistry can be very easily refuted; yet, in order that all decent folk may understand that we teach nothing absurd on this matter, we ask that the German Confession be examined first. This will free us from the suspicion of novelty. For there it is written: Weiter wird gelehrt, dass nach dem Fall Adams alle Menschen, so natuerlich geboren werden, in Suenden empfangen und geboren werden, das ist, dass sie alle von Mutterleibe an voll boeser Lueste und Neigung sind, keine wahre Gottesfurcht, keinen wahren Glauben an Gott von Natur haben koennen. (It is further taught that since the Fall of Adam all men who are naturally born are conceived and born in sin, i.e., that from their mother's womb, they all are full of evil desire and inclination, and can have by nature no true fear of God, no true faith in God.) This passage testifies that we deny to those conceived according to carnal nature not only the acts of fearing and trusting in God but also the power or gifts to do so. For we say that those naturally born have concupiscence and cannot produce true fear and trust in God. What fault can be found in this? Indeed, we imagine that we have sufficiently vindicated ourselves to respectable people. For in this sense the Latin passage denies the power to human nature—even to infants. Specifically, it denies the gifts and power to produce fear and trust in God. In adults, beyond this innate evil disposition of the heart, it also denies the acts. So when we cite concupiscence, we mean not only the acts or fruits but the constant inclination of our nature that does not cease as long as we are not born anew through the Spirit and faith.

Pulling It Together: A young family lives across my street and yesterday, the little boy brought their heavy trash can down the driveway to the street. His father was already teaching this seven- or eight-year-old some family responsibility. He will probably grow up, being able to care for his own family, providing all the good they need, including properly teaching his own children. We are quite capable of doing some good in this world, once taught to do so.

Yet Lutherans teach that original sin is a lack of power to do good because of a proclivity for evil. By good, we mean a righteousness of life that excludes sin. In our natural beings, we lack the power of such good. We may learn to take out the trash but even the finer acts of our lives are polluted with sin (Isa 64:5–6). This sinful nature is inherited, part of the basic human constitution. It skips no one.

More to the point, though we may learn to do some basic, good things, we are born incapable—and remain unable—of fearing, loving, and trusting God. Therefore, throughout life, we scramble after our lusts. The unceasing disposition to fulfill these natural desires remains in us until we are reborn through the work of God's Spirit and faith (John 3:5–7).

Prayer: Holy Father, set my heart and mind on the things above, not on the things of this earth. Amen.

Concerning Original Sin – part 1

Fri, 06 Jan 23 00:00:00 +0000

Psalm 51:3–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin

The adversaries approve of the second article concerning original sin, but in such a way that they, nevertheless, criticize the definition of original sin, which we incidentally mentioned. Right away, His Imperial Majesty will discover that the writers of the Confutation were lacking not only in judgment but also in honesty. Where we simply desired to examine those things which original sin includes, they framed a discriminatory interpretation by craftily distorting a statement that has nothing in it which in itself is wrong. As a result, they say that to be without the fear of God and without faith is actual guilt. Therefore they deny that it is original guilt.

Pulling It Together: Lutherans teach that original sin is actual sin, not merely the inclination to sin. The result is that we are naturally without the fear of God, without trust in God, and with all the lusts of this life. Lutherans do not say that original sin is these specific things, but that these things are sinful outcomes and evidences of the corruption that is within us from the outset. The sins we commit indicate a deeper problem. The very first sin one commits points to that deeper, original corruption of being. Original sin is not a specific sin such as not fearing God, or not trusting in him, or desiring unlawful things. It is not the commission of a particular sin but the depraved condition, the diseased state of the natural person, that is itself sin.

Therefore, “we confess that we are in bondage to sin.” Our depravity is not just in the thinking, saying, and doing of wrong things; nor is it only in leaving them undone. We are enslaved to such behavior from the start because we are “brought forth in iniquity”—all of us. This corruption of our nature is hereditary (Rom 5:12).

Prayer: Thank you, God, for meeting my sin and guilt with your boundless mercy and grace. Amen.

Sola Scriptura: The Norm of Faith is a study about how the Word informs and guides our understanding of what Scripture says. In other words, what the Bible means based on what it does. In terms of how we come to articulate our faith and our doctrinal teachings, to speak of Scripture as the "norm" of faith means that it is the standard against which our theology and proclamation are measured.