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Concerning Repentance – part 19

Sat, 02 Dec 23 00:00:00 +0000

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Psalm 38:1–4

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

VII. That the enumeration of sins in confession, which the adversaries teach, is necessary according to divine right.

Pulling It Together

There are surely some specific sins that we ought to confess so that we are honest before God, hear absolution of that specific, troublesome sin, and thereby, know God’s peace. But it is not necessary to name every sin in order to be fully forgiven. We have to admit that our sins are great in number, that they have gone over our heads as if if we were drowning in our iniquities. Who could confess such a volume of transgressions? There would be no end to confession.

We are given salvation and a good conscience before God through baptism (1 Pet 3:21). So, we have the assurance of God’s forgiveness in general confession, since we believe that Christ has died for our sins (John 3:16; 8:24). We have redemption and the forgiveness of sins through him; indeed, we have been given citizenship in his kingdom (Col 1:13–14). If you believe that Jesus is the one sent down from heaven to save us from our sins, you have eternal life (John 6:47). So, we confess that one does not need to name all sins in order to make Christ’s saving work effective. We are saved through God’s grace by faith in Christ, not by our exhaustive cataloging of sins.

Prayer: Thank you, Lord Jesus, for drawing me out of this abyss. Amen.

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Learning About Confession - Teacher's Guide guides leaders in teaching the meaning of Confession and Forgiveness according Luther's guidance in the Small Catechism. The student book, Learning About Confession 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 Repentance – part 18

Fri, 01 Dec 23 00:00:00 +0000

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John 8:21–24

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

VI. That sins are not remitted before God by the power of the keys, but that the power of the keys has been instituted to change eternal punishments to temporal punishments, to impose certain satisfactions upon consciences, to institute new acts of worship, and to obligate consciences to such satisfactions and acts of worship.

Pulling It Together

Luther wrote many letters to pastors who were facing various problems in their churches. Some of those difficulties were caused by their peoples’ consciences being troubled by obligations imposed upon them by the church in Rome. Rather than urging them to deal specifically with those issues, Luther urged these pastors to get to the heart of the issue, that which caused the confusion. He wrote to John Gulden, pastor of St. Peter’s Church in Weida, Thuringia, who argued publicly with fellow clergy who disagreed with him about ceremonies: “I beg you to give first place in your preaching to those things which are of greatest weight, namely that you urge faith and love upon your hearers” (Letters of Spiritual Counsel, Regent College Publishing, Vancouver, 1960, 295). He wrote to the entire clergy of Luebeck about the gradual introduction of reform by focusing on the basic principles of the faith. “Put first and foremost what is fundamental in our teaching, the doctrine concerning our justification... Reform of impious rites will come of itself when what is fundamental in our teaching, being effectively presented, has taken root in pious hearts” (ibid. 296).

So today, we ought to be teaching our people that God forgives sins for Christ’s sake, not because we perform certain rituals. We must teach that people may have peace of conscience through faith in Christ’s work. When they hear Christ speak in the absolution, they are to take him at his word, believing with absolute certainty that they are truly forgiven for Christ’s sake, that there is nothing they need add to his promise. In the mercy of almighty God, Jesus Christ was given to die for us, and for his sake God forgives us all our sins.

If we do not teach this with clarity and passion, our people may believe instead, that there is something else they must do to appease God, and so, they will never have peace with him. They must come to believe that Jesus has died for their sins, or there is the very great danger that they will die in their sins. This is fundamental and must have first place in our preaching so that the reform of hearts and churches may gradually take hold.

Prayer: Lord, be merciful to me, a poor sinner. Amen.

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Connections is a magazine for evangelical Lutheran Christians filled with meaty articles as well as lighter spiritual fare. Articles and features are contributed by individuals and ministries of LCMC, NALC, CALC, Lutheran Core, and other confessional Lutherans from congregations across North America. Connections is published six times a year.

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Concerning Repentance – part 17

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

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Mark 16:19

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

V. That the power of the keys is beneficial for the forgiveness of sins before the Church, but not before God.

Pulling It Together

The power of the keys binds things in heaven, not just on earth. When a “door” is unlocked or locked on earth in the name of Christ, it is done in heaven too. Whatever is bound or locked on earth is also bound or locked in heaven. This happens because it is not by the authority of the pastor that absolution or the forgiveness of sins is conferred. The Church is not the authority here either. If we think of absolution as something bestowed by the Church, there will be no end of confusion. Lutherans confess that the pastor and the Church absolve sin under the authority of Christ. It is God’s voice you hear when your pastor pronounces absolution. Your pastor is speaking with God’s authority and by his command. And so, it is bound on earth—and in heaven.

Prayer: Lord, thank you for locking the gates of hell. Amen.

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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)

Concerning Repentance – part 16

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

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Romans 4:20–25

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

IV. That we obtain remission of sins because of contrition, not by faith in Christ.

Pulling It Together

Contrition is also insufficient to merit the forgiveness of sins. Being sorry for sin (attrition) and then doing something that would balance the scale of one’s righteousness before God (contrition), each or together exclude the merits of Christ. We cannot balance the scales; and we need not balance them. The scales are already balanced by Jesus. He has earned righteousness and remission of sin for us, since we cannot (Rom 8:3). Nevertheless, God has called us to lead holy lives. Christ “has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace” (2 Tim 1:9, NIV). It is by faith that we are counted as righteous before God. So we confess that our holiness, our works of contrition, is insufficient for the remission of sins, while faith in Christ merits forgiveness of sin by “the righteousness of God through faith in Jesus Christ for all who believe” (Rom 3:22).

Prayer: When I doubt, Lord, help me trust in your promises. Amen.

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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 who have discovered how simple, flexible, and useful SOWeR is for worship planning and sermon preparation.

Concerning Repentance – part 15

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

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Psalm 38:18–22

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

III. To blot out sin, disgust of the iniquity is sufficient.

Pulling It Together

It is not enough to be sorry for our sin. Nor is it sufficient to do good. For we cannot assist ourselves. Instead, we must avail ourselves of the mercy of God in Christ Jesus. He is the only one who can help us. He alone is our salvation. Penance—acts of devotion, service, and even worship—is not sufficient for the remission of sin. Only death blots out sin. “For one who has died has been set free from sin” (Rom 6:7). Thanks be to God “that all of us who have been baptized into Christ Jesus were baptized into his death” (Rom 6:3) and therefore, have been set free from sin and death. “For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his” (Rom 6:5).

Prayer: O Lord of my salvation, I confess my iniquity and trust in your mercy and forgiveness. Amen.

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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 Repentance – part 14

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

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Romans 4:4–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

II. That we deserve grace because of attrition.

Pulling It Together

Although we should certainly “fear, love, and trust God” (Small Catechism), these things, including the fear of God (attrition), do not earn grace. Grace is freely conferred by God to those who are then expected to fear, love, and trust him. God’s freely given grace is not had by our works or by our state of mind or heart. We do not first give him our time, talents, money—or even our fear, love, and trust—and then receive his grace. That would be grace paid for services rendered. Instead, through no merit of our own, we are given his grace because of the merits of Christ alone. So we confess what is written, that though our works are filthy rags (Isa 64:6), if we believe in Christ, we are justified and our faith is credited to us as righteousness.

Prayer: Gracious Father, give me the heart of Abraham, so that I may trust in you alone for righteousness and salvation. Amen.

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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 Repentance – part 13

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

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2 Corinthians 12:9–10

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

For the following teachings are clearly false and foreign not only to Holy Scripture, but also to the Church Fathers:

I. That from the divine covenant we deserve grace from good works done without grace.

Pulling It Together

You cannot reason or work your way into God’s grace. God’s grace is a free gift (Eph 2:8), something that is given by him for you. It is not something that you earn, either by reason of decision or by doing good works. The poor in spirit receive the kingdom of heaven (Matt 5:3), not those who are wise and industrious. God does not command us to work for his grace. Instead, he liberally bestows his grace and expects his children to offer themselves totally to him (Rom 12:1). We are to do this, not to be saved or be considered righteous, but so that the fruit of the Spirit (Gal 5:22–23) will be manifested in our lives through the Holy Spirit, and bring God the glory. His grace is sufficient for us; God does not need our assistance. This frees us to live by the Spirit, content with the righteousness of Christ alone.

Prayer: Thank you, Almighty God, for paying the price for my weakness. Amen.

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The Sola Online Worship Resource (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.

"SOWeR is the first place I go every week to start thinking about my sermon." —Pastor William Maki, Zion Lutheran Church, St. Marys, OH

Concerning Repentance – part 12

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

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John 11:23–26

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

In a word, the subject of satisfactions is infinite, so we cannot enumerate all things. But laying beneath these scandalous doctrines of devils, the doctrine of the righteousness of faith in Christ and the benefit of Christ is buried. Therefore, all good people understand that the doctrine of the sophists and canonists concerning repentance has been censured for a useful and godly purpose.

Pulling It Together

Since the consequence of sin is death (Rom 6:23), it is no wonder there is the felt need to confess all sins. Perhaps, we might imagine, if we could confess them all, we might overcome death. But no one is likely to list all of their sins, any more than they are able to cheat death. Even if all sins could be named, original sin remains and so, death will come to us all. But there is a way to cheat eternal and spiritual death. It will not happen because we have confessed all our sins or are able to make some satisfaction for them. Eternal death is cheated because we confess Christ, who has overcome sin, death, and the devil, satisfying God through his one sacrifice (Heb 11:14). He alone is the resurrection and the life. The one who believes in him, even though dying in this life, will rise to everlasting life through faith in the Son of God.

Prayer: Give me faith in the eternal promise, through Jesus Christ, the Lord of life. Amen.

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A separate Leader's Guide is available.

Concerning Repentance – part 11

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

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Ephesians 1:7–8

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

The third act remains, concerning satisfactions, which contains the most confused discussions. They imagine that eternal punishments are commuted to punishments of purgatory, and teach that a part of these is forgiven by the power of the keys, and part is to be redeemed by means of satisfactions. They further add that satisfactions ought to be works of supererogation consisting of the most foolish observances such as pilgrimages, rosaries, or similar observances that do not have the command of God. Then, just as they redeem purgatory by means of satisfactions, a scheme of redeeming satisfactions was devised that was most abundant in revenue. They sell indulgences, which they construe as remissions of satisfactions. This revenue is not only collected from the living, but more amply from the dead. Nor do they redeem the satisfactions of the dead only with indulgences, but also by the sacrifice of the Mass.

Pulling It Together

“We confess that we are in bondage to sin and cannot free ourselves” (Brief Order for Confession and Forgiveness). Christ alone has redeemed us from sin. He has ransomed or freed us from this subjugation. Our redemption is not had by payments of money or by works that satisfy God. He has been appeased or propitiated by the blood of his own dear Son. His blood is the payment, and his sacrifice the work, that sets us free. “In the mercy of almighty God, Jesus Christ was given to die for [us], and for his sake God forgives [us] all [our] sins” (ibid). “According to the riches of his grace,” and for the sake of his Son, Jesus Christ, God has mercy on us, so that his holy name is glorified. If we were redeemed by our own payments or works of satisfaction, we could boast in ourselves. But it is by grace that we have been saved through faith, so that no one may boast (Eph 2:8–9) except “in the cross of our Lord Jesus Christ” (Gal 6:14).

Prayer: Thank you, Almighty God, for setting me free through Jesus Christ my Lord. Amen.

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The Sola Confirmation Series is a basic work-book style Confirmation curriculum composed of five books. 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. Click HERE to download a pdf sheet describing the program, including an outline of session topics.

Concerning Repentance – part 10

Thu, 23 Nov 23 00:00:00 +0000

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Psalm 34:17–19

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

These things occur in the first act. What occurs when they come to confession? What a work there is in the endless enumeration of sins—in great part devoted to those against human traditions! In order that good minds may be even more tortured by these means, they falsely assert that this enumeration is by divine commandment. While they demand this enumeration under the pretext of divine right, they speak coldly concerning absolution, which actually is of divine right. They falsely assert that the Sacrament itself confers grace ex opere operato, without a good disposition on the part of the recipient. No mention is made of faith apprehending the absolution and consoling the conscience. This is really what is generally called “departing before the mysteries.”

Pulling It Together

The first step in repentance is being contrite. God does not desire sacrifices from us, in order to appease him (Psa 51:16). This offering has already been accomplished by Jesus (Heb 10:12). What God desires is broken hearts that are sorry for sins (Psa 51:17). Then he wants our faith—trust that he really does forgive us for Christ’s sake.

Godly minds understand that this cannot be accomplished through sacrifices, works of devotion, endless itemization of sins, or ritual observances. Forgiveness is apprehended through faith, through total trust that Christ alone has delivered us from all our sins (Gal 1:3–4). The faithful add nothing to what Christ has already finished. They are at peace before the mystery of God, knowing that Christ has fully accomplished what they cannot. So we confess that contrition and then faith are required for true absolution.

Prayer: Spirit of the Living God, fall afresh on me as I humble myself in confession before your holiness. Amen.

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Concerning Repentance – part 9

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

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Colossians 1:21–23

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Here we appeal to the judgment of all good and wise people. They will undoubtedly confess that our adversaries’ writings are very confused and intricate. Nevertheless the most important subject is at stake, the chief topic of the gospel: the remission of sins. This entire doctrine of our opponents concerning these questions that we have reviewed is full of errors and hypocrisy. It obscures the benefit of Christ, the power of the keys, and the righteousness of faith.

Pulling It Together

There is nothing confusing about the gospel when it is heard with the ears of faith. We confess that Christ has killed our sinful old nature through his own death on the cross, so that we are reborn by faith in him. This is why he is able to present us holy and blameless to God. He does this; we do not. We must only “continue in the faith.” In this way, we have the certainty that we have been reconciled to God through Christ. We have this certainty in no other way. It will never come through works of love, devotion, religion, or law. For that would be faith in ourselves. But because we have faith in Christ, we have a hope that does not disappoint (Rom 5:5).

Prayer: Spirit of God, keep me ever faithful; through Jesus Christ my Lord. Amen.

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The Cross and the Crown is an eight session study in Lutheran Basics, using the word "sola" to get the big picture right: that salvation is all God's doing.

Concerning Repentance – part 8

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

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Psalm 145:8–9

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

When can a terrified conscience be able to decide whether it fears God for his own sake, or is fleeing from eternal punishments—especially in those serious, true, and great terrors which are described in the Psalms and the prophets, and which are certainly experienced by those who are truly converted? These great causes may be defined in letters and terms but in fact, they are not as distinguishable as these cunning sophists imagine.

Pulling It Together: Our anxieties about sin may sometimes be managed on the surface with words and semantics, but when the test is applied in the heart, these matters turn out differently. For the conscience cannot be fooled, nor will it find peace with God by spinning words. There is nothing to be done when the conscience is troubled other than to trust in and appeal to God’s mercy. His mercy is not decided by our love and devotion. Nor does he determine to not be gracious to us because we are simply frightened of wrath, damnation, and hell. This is easily understood when we finally come to believe that we are not in any way responsible for God’s actions. His favor toward us does not occur because we either love him or fear his punishment. His favor arrives because we be believe his word, that he is graciously disposed to us for Christ’s sake. We are able to repent and know with certainty that God forgives us when we have faith that God’s mercy depends upon Christ alone. This faith in Christ is what brings peace to troubled consciences.

Prayer: Holy Spirit, enlarge my vision of your love. Amen.

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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 which illustrates the theme, with additional references from Scripture andLuther'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.

Teacher's Guide

Concerning Repentance – part 7

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

• Index

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Psalm 103:8–13

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

What follows is still more complex. They teach that we earn grace by contrition. When then, did Saul and Judas and similar persons who were dreadfully contrite not obtain grace. If one asks, the answer must in cited according to faith and the gospel, that Judas did not believe or support himself with the gospel and promise of Christ. Faith shows the distinction between the contrition of Judas and of Peter. But our antagonists take their answer from the law, that Judas did not love God, but feared the punishments.

Pulling It Together

Look to the Word. What is written? How far does God say that he hurls our offenses? “As far as the east is from the west,” is how far he removes our sins from us. This occurs in that moment that we believe the Lord is merciful and gracious to us. If, in absolution however, we think, “Oh, there is that one additional sin that I haven’t purged or confessed,” we question the Lord’s mercy. Our faith is then in ourselves instead of the one who loves us as a father. For he is indeed, the Father who loves us so constantly and with such abundant compassion that the mountains are not high enough to measure the height of his love. The horizons cannot tell the full and true measure of how far our transgressions have been removed. Believe; have faith in your Father.

Prayer: Blessed are you, O Lord, for you are my redemption. Amen.

All God’s Critters (unit 3 of 3) 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.

The 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 Repentance – part 6

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

• Index

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John 20:21–23

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Some suppose that the power of the keys does not remit guilt, but simply commutes eternal punishments to temporal ones. Then the most beneficial power of the keys would be the ministry of wrath and punishments, instead of life and the Spirit. Those more cautious imagine that by the power of the keys sins are remitted before the Church but not before God. This also is a pernicious error. For if the power of the keys does not console us before God, what then, will pacify the conscience?

Pulling It Together

The “power of the keys” is the clear charge of Christ to preach the gospel (Mark 16:15), to remit and retain sins, and to administer the sacraments. By “remit,” we mean “to forgive,” and by “retain,” we mean “to withhold forgiveness.” So, in our more modern versions of the New Testament, we use the word “forgive,” instead of “remit,” which is used in the Vulgate, Tyndale, and King James versions. Yet, in the more archaic phrase, “the remission of sins,” is an understanding of forgiveness that will give us reassuring peace with God.

“Remission” and “remit” are English words we get from the Latin, which literally mean to “send back” “or send away.” Appropriate translations of the biblical Greek are of course, “forgiven,” but also “release” or even “hurl.” We have the sense of this in the English word “missile,” constructed from the same Latin word. In the power of the keys, we hear Christ hurling our sins away as if by a missile launch.

There is no better news than the news of remission. When cancer patients hear that the disease is in remission, they are finally at peace. The cancer has been sent back, hurled away, canceled. This is what happens when Christ remits our sins. Through the power of the keys, we hear Christ says to us that our sins have been hurled away and canceled. We are completely forgiven and in remission. We are at peace with God.

Prayer: Thank you, God, for canceling my sin; through Christ the Lord. Amen.

All God’s Critters (unit 2 of 3) 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.

Concerning Repentance – part 5

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

• Index

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Psalm 6:1–4

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Let any one of our opponents come forward and tell us when the forgiveness of sins takes place. O good God, what darkness there is! They wonder whether it is in attrition or in contrition that forgiveness of sins occurs. If it happens because of contrition, what need is there of absolution? What does the power of the keys effect if sins have already been forgiven? They labor here even more, wickedly reducing the power of the keys.

Pulling It Together

Around the time of the Reformation, there was endless quibbling in the Church about how and when things happened. In this case, the debate was about whether the remission of sins occurred as a result of attrition or contrition. Did forgiveness happen when persons were sorry because they feared God (attrition) or because they loved God (contrition)?

We should both fear and love God. So, let us simplify the argument over attrition or contrition by simply speaking of repentance. Repentance happens when the Holy Spirit uses the Word of God to convict us of sin. Because we fear and love God, we are led by his Spirit to turn away from sin or to repent, and to request God’s forgiveness. But it does not end there.

We must also trust him. “We should fear, love, and trust in God above all things.” (Small Catechism) Repentance can easily become a work of the flesh that simply tries harder to be good. So we confess that faith must be added so that the gospel may be put to its proper use. Faith permits us to depend upon God alone. Hear the great power in the Keys! You ask God’s forgiveness and hear his forgiveness announced to you in the name of the Holy Trinity. What did you do to obtain that forgiveness?

You feared. You loved. And you trusted.

Prayer: Holy Spirit, allow me at the last to trust in Christ alone. Amen.

All God’s Critters (unit 1 of 3) 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.

Concerning Repentance – part 4

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

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1 Peter 1:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Before we come to the defense of our position, we must first say that all good men of every rank, including theologians, undoubtedly confess that the doctrine of repentance was very confused before the writings of Luther appeared. The commentaries on the Sentences are available as example of the endless questions which the theologians were never able to explain satisfactorily. The people were unable to comprehend the sum of the matter, or what things were required in repentance, or where to seek peace of conscience.

Pulling It Together

Peace is only found in the grace of God. This is why Peter says, “May grace and peace be multiplied to you.” Who does this math? We are entirely unable to extend God’s grace to ourselves, let alone multiply his grace. We cannot create a lasting peace of mind; nor can we cause it to increase in ourselves. But God can and does. So Peter says, “May [it] be...” This is something done to us, or for us; it is not something we do for ourselves, or even in cooperation with God. God alone is the author of grace and peace. If we are looking for peace anywhere other than in the grace of God, we are looking in the wrong place.

Prayer: Thank you, Lord, for choosing, redeeming, and sanctifying me. Amen.

Open the Eyes of My Heart, Lord is a Lenten Sermon Series booklet that provides the background and thematic resources to allow a preacher to put together a five-week sermon series for Lent. The booklet uses a unique approach called the "Telemetry Method" for preaching that helps to visualize each sermon, including the launching point for the sermon, two nodal points along the trajectory of the message, the place where the good news touches the human heart by connecting believers to the heart of Christ, and then the landing place, which represents the sermon's conclusion. Also provided are "thoughts to ponder," theological reflection, as well as sample bulletins and hymn suggestions, making it easy to plan an entire Lenten series.

Concerning Repentance – part 3

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

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2 Corinthians 7:9–10

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

We therefore beseech you, O Charles, most invincible Emperor, to patiently and diligently hear and examine this most important subject, which contains the chief topic of the gospel, and the true knowledge of Christ, and the true worship of God. For all good men will discover that, especially on this subject, we have taught things that are true, godly, salutary, and necessary for the whole Church of Christ. They will determine that the writings of our theologians have added much light to the gospel, and have corrected many harmful errors which, through the opinions of the scholastics and canonists, had clouded the doctrine of repentance.

Pulling It Together

The doctrine of faith is no small matter, for true repentance depends upon faith. Repentance needs faith to believe that God is so merciful toward us that our sins have been forgiven for Christ’s sake. Otherwise, we begin to imagine that our own love and religious works are what make the difference, are what cause God to actually forgive. There must be no mystery here; our confession should be clear.

We believe that we have rest or peace with God through righteousness. This is not a righteousness of our own. Righteousness is imputed or ascribed to us, not by any merit of our own but by the grace of God because of what Christ has accomplished. Christ has overcome sin—our sin. The good confession relies upon Christ through faith that God forgives us for his sake.

Our teaching is a happy and peaceful doctrine because it removes all doubt about whether one is forgiven or if the promise of salvation is certain. It never wonders if it has done enough good to balance out the bad. For the doctrine of faith does not depend upon our works, our goodness, or our love. It depends upon God in Christ. So we confess that repentance is a godly grief about sin that causes one to return to God with faith that he freely forgives for the sake of Christ.

Prayer: Thank you, Father, for removing the sin and the guilt, through your blessed Son. 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.

• Student Workbook • Leader's Guide

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

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1 Corinthians 10:12–13

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession

Concerning the enumeration of sins in confession, we teach people in such a way as not to ensnare their consciences. There is an advantage to accustom inexperienced people to enumerate some things so that they may be more easily taught, but we are discussing here what is necessary according to divine law. So, the adversaries ought not to cite for us the regulation Omnis Utriusque. We know this rule, so they should instead show us in the divine law that an enumeration of sins is necessary for obtaining forgiveness.

Pulling It Together

As has been stated before, our focus should be Christ, not our sins. One can spend so much time in introspection and the endless recounting of sin that Christ is lost in the shuffle. Let us, as needed, name those specific sins that have ensnared us so that we may be instructed how to escape (1 Cor 10:13). But may we be content to confess that we are sinners—indeed, poor, miserable sinners—so that we may focus on the one who has saved us from our sins. May Christ be the focus of confession, not our sins which, as always, slyly tempt us to concentrate overly much upon ourselves.

Prayer: Lord, let me see you more clearly. Amen.

The Norm of Faith, part two of Sola Scriptura, shows how an active view of the Word informs and guides our understanding of what Scripture says. In other words, it will talk about 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.

Concerning Confession – part 4

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

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1 Corinthians 11:27–29

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession

A fixed time is not prescribed because all are not ready in the same way at the same time. If everyone were to come at the same time, they could not be heard and instructed in order. The old canons and the Fathers do not appoint a fixed time. The canon speaks only thus: “If any enter the Church and are found never to commune, let them be admonished. If they do not commune, let them come to repentance. If they commune, let them not be expelled. If they fail to do so, let them be excommunicated. Paul says, “For any one who eats and drinks without discerning the body eats and drinks judgment upon himself” (1 Cor 11:29). Accordingly, our pastors do not force those who are not qualified to use the Sacraments.

Pulling It Together

Confession precedes Holy Communion. We are to earnestly confess our sins and hear the words of absolution before receiving Christ. We are also to rightly consider the Sacrament, that it is the “true body and blood of our Lord Jesus Christ under the bread and wine” (Small Catechism). If we commune without doing these things, we invite judgment. Therefore, we teach people, preparing them for the feast of Christ, including confession which must attend the Supper. But we do not force people to commune if they are not ready. God’s grace is not a matter of legislation.

Prayer: Search me, O God, and know my heart and see if there is any wicked way in me. Amen.

In Harmony with the Word is an eight-session Bible Study that focuses on Jesus' Sermon on the Mount, from Matthew 5-7. It is written at an introductory level, to be led by a lay leader or pastor in a small-group question and discussion format. The study would serve as an excellent resource for monthly women's group meetings or in an informal small-group setting.

Concerning Confession – part 3

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

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Acts 2:42–43

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession

With respect to the time, certainly most of the people in our churches use the Sacraments, absolution and the Lord’s Supper, many times a year. Our teachers speak about the worth and fruits of the Sacraments in such a way as to invite the people to use them frequently. Our theologians have written many things on this subject in such a manner that the adversaries, if they are good men, will undoubtedly approve and praise. We also excommunicate the openly wicked and despisers of the Sacraments. These things are done both according to the gospel and the old canons.

Pulling It Together

As Christ is known to us in the breaking of the bread (Luke 24:25), the early Church assembled to know Christ in his Supper, the Apostles’ teaching, prayer, and fellowship. We encourage our people to break bread, to receive the grace of God through Christ’s body and blood, on each Lord’s Day (Acts 20:7) but there is no rule among us as to frequency. When Christians come to understand the great value of Holy Communion, they will desire it more and more, as is happening in many of our churches today.

The earliest Lutherans also put people out of the church when they despised the Sacraments by their open wickedness. Those who lived in obvious vices, fornication, adultery, and so forth, deride and make a mockery of God’s grace. So they were denied the fellowship of grace according to ancient and biblical practice (1 Cor 5:11-13).

Prayer: Sovereign Lord, order my priorities and my days according to your word. Amen.

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

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John 6:47-57

From the Confessions: The Defense of the Augsburg Confession

Concerning the Holy Supper

There is a long exposition of Cyril on John 15, in which he teaches that Christ is bodily offered to us in the Supper. He says, “Nevertheless, we do not deny that we are spiritually joined to Christ by true faith and sincere love. But we entirely deny that we have no mode of connection with him according to the flesh. This would be altogether foreign to the sacred Scriptures. For who has doubted that Christ is in this manner a vine, and we the branches, deriving life for ourselves from him? Hear Paul saying that we are all one body in Christ. Although we are many, we are nevertheless, one in him, for we all partake of that one bread (Rom 12:5; 1 Cor 10:17; Gal 3:28). Does he think perhaps that the virtue of the mystical benediction is unknown to us? Since this is in us, does it not also cause Christ to dwell in us bodily by the communication of Christ’s flesh?” A little later Cyril writes, “Therefore we must consider that Christ is in us not only according to the habit, which we call love, but also by natural participation,” etc.

Pulling It Together

Faith is the theme of our discussion. We have been talking about Holy Communion, Baptism, the Church, justification, and other matters but in all of these topics, we are actually considering faith. We believe that God justifies us for Christ’s sake, that the Church is the body of Christ, that our original nature is buried in Christ’s death through the water and word of Holy Baptism, and that Christ gives us more grace (James 4:6) through the true food of his flesh and the true drink of his blood. These are all matters of faith. For who would confess such things could be, unless God himself had revealed them? Specific to our present topic of Holy Communion, whoever believes that Christ Jesus is the bread of life, has eternal life. We confess with the Scripture, with Christ’s very words, that when we receive the bread and wine of the Holy Supper, we truly partake of the substance and life of Christ’s flesh and blood. “For,” Jesus said, “my flesh is true food, and my blood is true drink.” We believe with faith, and confess this to be true.

Prayer: I believe, Lord Jesus; I believe in the bread of life; I believe in you. Amen.

Faith Webbing is a deep, purposeful intergenerational approach to connecting youth to faith through a congregation. Its premise is to intentionally identify relationship voids in young peoples’ lives and then to fill those voids with members from within the congregation. For some youth, there might not be a parent, grandparent, aunt, uncle, older sibling, or younger sibling in their life. With Faith Webbing youth develop scores of long-term surrogate church family relationships of all ages.

Concerning the Holy Supper – part 2

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

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Matthew 26:26-28

From the Confessions: The Defense of the Augsburg Confession

Concerning the Holy Supper

We know that not only the Roman Church affirms the bodily presence of Christ, but the Greek Church also has come to believe and continues to believe the same. For their canon of the Mass testifies to this where the priest clearly prays that the bread may be changed and become the very body of Christ. Vulgarius, who seems to us to be a reasonable writer, clearly says that bread is not merely figurative but is truly changed into flesh.

Pulling It Together

Jesus called the bread that he broke and gave to his disciples to eat, “my body.” He said of the cup, “This is my blood.” This is what we believe. We do not fuss overly much with the “how” and the “when,” but we are very much concerned with the “why.” The reason we believe is because Jesus said the bread is his body. He said the wine is his blood. This is his word that we take on faith in the one who said it, like we believe the rest of his word. We believe it because Jesus says it is so, because he gives his word. And in his promise is the pouring out of forgiveness for our sins.

Prayer: Lord, increase my faith. Amen.

Teacher's Guide

Concerning the Holy Supper – part 1

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

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1 Corinthians 10:15-17

From the Confessions: The Defense of the Augsburg Confession

Concerning the Holy Supper

The Tenth Article has been approved, in which we confess that we believe, that the body and blood of Christ are truly and substantially present in the Lord’s Supper, and are truly offered to those who receive the Sacrament with those things that are seen: bread and wine. We constantly defend this belief, having carefully examined and considered the subject. Since Paul says that the bread is “a participation in the body of Christ” (1 Cor. 10:16), it would follow, if the Lord’s body was not truly present, that the bread is not a participation in the body but only in the spirit of Christ.

Pulling It Together

This participation, as the Revised and English Standard versions translate the word, is a fellowship or, as the King James Version phrases it, a communion. The Holy Supper is a communion in the body and the blood of Christ. So, we have come to understand that he shares with us the gift and the grace of his real presence. Christ Jesus does not offer us a metaphor; he gives us his true body and blood. We are not sharing something merely spiritual in Holy Communion. Because the Lord is truly present in his supper, we receive him—not a memory, not a figure of speech, but Christ himself.

Prayer: Thank you, God my High Priest, for offering yourself as sacrifice for my sin. Amen.

We Still Believe is a Bible study resource 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 by Pastor Steven King, the participant's book includes an introduction to and copy of the faith statement known as the Common Confession.

Leader's Guide

Concerning Baptism – part 4

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

• Index

Titus 2:11-15

From the Confessions: The Defense of the Augsburg Confession

Concerning Baptism

As it is clear that God approves of the baptism of little children, the Anabaptists believe wickedly in condemning the baptism of these children. That God approves of the baptism of little children is shown by God giving the Holy Spirit to those who were baptized as children. For if this baptism is in vain, the Holy Spirit would be given to none, no one would be saved, and eventually there would be no Church. This reason, even taken alone, can sufficiently establish good and godly minds against the godless and fanatical opinions of the Anabaptists.

Pulling It Together

God gives authority to people to speak and act in his name through Holy Baptism. The pastor seems to be the one using the water, and if that were all the pastor did then that would be all there was to see. But because the pastor baptizes in the name of the Father and of the Son and of the Holy Spirit, there is something to believe too. We see the pastor but it is God who acts. It is a blessed thing that pastors do in baptism but be sure of this: it is really God who is at work through his ministers. God is the baptizer. The Holy Spirit is given in baptism because the Holy Spirit is the giver. Salvation comes through baptism because Christ the Savior is the baptizer. The Church is built and established because the Father of us all forgives and grants new life in his kingdom. This is the grace of God that we confess concerning baptism.

Prayer: I will bless you, O Lord, and forget none of your benefits. Amen.

Concerning Baptism – part 3

Tue, 31 Oct 23 00:00:00 +0000

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Matthew 19:25-26

From the Confessions: The Defense of the Augsburg Confession

Concerning Baptism

Baptism does not, however, pertain to those who are outside of Christ’s Church, where there is neither Word nor Sacraments, because the kingdom of Christ exists only with the Word and Sacraments. Therefore it is necessary to baptize little children so that the promise of salvation may be applied to them, according to Christ’s command to baptize all nations (Matt 28:19). Just as salvation is offered here to all, so baptism is offered to all—to men, women, children, and infants. It clearly follows, therefore, that infants are to be baptized, because salvation is offered through baptism.

Pulling It Together

The universal grace and promise of the gospel is just that: universal. It is not applied to everyone except some persons. There are those however, who insist that a person must understand what is being offered before they are baptized and therefore, little children are not to be baptized because they do not comprehend God’s grace. Yet, those people would not withhold baptism from someone who is mentally challenged. Though people with learning or intellectual disabilities may not understand the grace of God or be able to recount what Jesus has done for them, baptism is not withheld from them. Salvation is possible through God’s powerful grace, not through our intellectual capacity. Therefore, we confess that since salvation is offered through baptism, our Christian duty is to do as Christ instructs us: to offer his promise of salvation “to the whole creation” (Mark 16:15), “to everyone” (Mark 16:15, NLT).

Prayer: Thank you, Lord, for making possible the impossibility of my salvation. Amen.

Baptized: Marked for Living is a series of meditations developed in an attempt to use the Lenten season as a time for reflection upon who we are as God's covenant children in baptism and how we are to live as people forever marked with the cross of Christ. Using symbols appropriate to the theme, each person or family is shown how to create a "home altar" as the centerpiece of their Lenten baptismal journey.

Concerning Baptism – part 2

Mon, 30 Oct 23 00:00:00 +0000

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Mark 10:13-16

From the Confessions: The Defense of the Augsburg Confession

Concerning Baptism

Since the gospel is taught among us purely and diligently, we have also received by God’s favor this fruit, that in our Churches no Anabaptists have arisen because the people have been fortified by God’s Word against the wicked and seditious sect of these robbers. We condemn quite a number of errors of the Anabaptists, but we also condemn that they dispute that the baptism of little children is profitable. For it is very certain that the promise of salvation pertains also to little children.

Pulling It Together

The divine promises of grace and of the Holy Spirit do not belong to the old alone, as if Jesus, who loved little ones, would have them wait for his promises. Jesus welcomes and freely offers the kingdom to all, regardless of age. See how even infants rejoice in the love of their parents. They smile and coo with such obvious delight that only cold and uncaring parents would deny them their love and attention. God does not ignore our children, denying them his gifts until some age of so-called awareness—as if the omnipotent God is unable to make babies coo and delight in his love. God does not depend upon our awareness but instead, upon his awareness of our need for grace. Thank God that his kingdom belongs to little children.

Prayer: Thank you, Lord, for extending your grace to all. Amen.

Concerning Baptism – part 1

Sun, 29 Oct 23 00:00:00 +0000

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Acts 16:30-33

From the Confessions: The Defense of the Augsburg Confession

Concerning Baptism

The Ninth Article has been approved, in which we confess that Baptism is necessary to salvation, and that children are to be baptized, and that the baptism of children is not in vain, but is necessary and effective for salvation.

Pulling It Together: As has been stated here before, baptism is mere water unless the word of God is added to that water. Baptism is effective for salvation only when the word of promise is added to the water. So it is at the moment of baptism and so it is throughout life. A person must be nurtured by the word of God at all points in life. When a child, or anyone else in a household or family, is baptized, the will of God, the promise of God’s salvation, is realized. The work of salvation continues if the word abides with the water through faith. We affirm God’s word and salvation each time we give thanks that we are baptized.

Prayer: Thank you, Lord, that I am baptized. 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 the Church – part 34

Sat, 28 Oct 23 00:00:00 +0000

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Romans 13:1-7

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

Christ has warned us in his parables about the Church that when offended by the private vices of priests or people, we should not instigate schisms as the Donatists wickedly did. We consider those who have incited schisms to be altogether seditious because they denied that priests are permitted to hold possessions and property. The holding of property is a civil ordinance. It is as lawful for Christians to use civil ordinances as they use the air, light, food, and drink. Just as the order of the world and fixed movements of the heavenly bodies are truly ordinances of God and are preserved by him, so lawful governments are truly God’s ordinances, and are preserved and defended by him against the devil.

Pulling It Together

It is important for us to distinguish between the two kingdoms—the kingdom of God and worldly kingdoms. Both Church and State are under God’s authority but they serve different ends. The State is used by God to provide order in civic matters. God uses his Church to bring about a different kind of order. The Church’s job is to bring the peace of Christ into the world by proclaiming the gospel of grace and forgiveness. Both of these kingdoms work together for the common good under divine authority. So the Church does not exercise legal authority and the State does not legislate in affairs of the kingdom. May the Church be about the work of the gospel while they pray for peace, pay their taxes, vote, and trust in God.

Prayer: Bless and guide, O Lord, those you have placed in authority over me. Amen.

Concerning the Church – part 33

Fri, 27 Oct 23 00:00:00 +0000

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Matthew 28:18-20

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

The entire Eighth Article has been approved, in which we confess that hypocrites and wicked persons have been mingled with the Church, and that the Sacraments are efficacious even though administered by wicked ministers, because ministers act in the place of Christ, and do not represent themselves. Jesus said, “He who hears you hears me” (Luke 10:16). Impious teachers are to be deserted because they are antichrists who no longer act in the place of Christ. Again Christ says, “Beware of false prophets” (Matt 7:15). And Paul, “If any one is preaching to you a gospel contrary to that which you received, let him be accursed” (Gal 1:9).

Pulling It Together

Scripture and the Lutheran Confessions urge us to be not only wary of false teachers and ministers, but to have nothing to do with them. Remove them from the churches or if need be, get out of their congregations. Their words are not to be trusted. But the sacramental ministry that they have done in the name of Christ is still effective. If you were baptized by a minister who does not believe or no longer believes in Christ, your baptism is still effective because that minister did not baptize you. God baptized you. You were baptized in the name of the Father and of the Son and of the Holy Spirit—not in the name of Reverend Whatshisname. Remember that you are baptized by God, so the work of God in Christ remains, whether done at the hand of a pious minister or not. Your sins are forgiven because the sinless Christ baptized you, not because you were baptized by a sinless minister of Christ.

Prayer: Help me to remember my baptism, Lord. Amen.

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

Concerning the Church – part 32

Thu, 26 Oct 23 00:00:00 +0000

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Mark 14:22-24

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

See how religious our adversaries are? They require uniform human observances for the unity of the Church, though they themselves have changed the ordinance of Christ in the use of the Supper—which was certainly a universal ordinance before. But if universal ordinances are so necessary, why do they alter the ordinance of Christ’s Supper, which is not human, but divine? We will have more to say later about this entire controversy.

Pulling It Together

The words of Christ spoken over the bread and wine insure the promise of grace to those who believe. When we speak his word over the elements, he is truly present in them. It is his body and his blood that we eat and drink; otherwise we have no life within us (John 6:53). The Lord is our portion (Lam 3:24). So, we see that Christ is both comprehended and apprehended through hearing with faith. This is what Christ instituted and what we ought to celebrate as often as we eat this bread and drink this cup. For this sacrament is divinely established and cannot be overruled by human authority. Human ordinances, however, may be changed or practiced differently in different places without injury to faith or unity in the Church.

Prayer: Thank you, Lord Jesus, for making yourself present your Church. Amen.

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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 the Church – part 31

Wed, 25 Oct 23 00:00:00 +0000

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Matthew 15:1-9

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

Many similar examples may be gathered from the histories, in which it appears that differences in human observances do not injure the unity of faith. Still, what need is there of discussion? The adversaries do not understand the righteousness of faith and the kingdom of Christ at all, if they consider as necessary the uniformity of practices in food, days, clothing, and the like—things that do not have the command of God.

Pulling It Together: I like to sing the “Kyrie” in worship. For that matter, I love to sing the entire liturgy, including the intonation of the Psalm. Some of our churches do not sing the liturgy; they speak the words. Now, if I considered my musical preference to be a commandment instead of a tradition, I could cause a great deal of confusion and harm. The crucial thing here is not my preference but instead, that God is worshiped in spirit and in truth (John 4:24). Otherwise, a danger looms: that my preferences, traditions, and practices become what I worship.

Prayer: Help me to hear your command and obey you, Lord. Amen.

Concerning the Church – part 30

Tue, 24 Oct 23 00:00:00 +0000

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Galatians 2:4-5

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

Some in the East who were called Audians, after the author of the doctrine, contended that because of this apostolic decree, the Passover should be observed with the Jews. In refuting them, Epiphanius praises the decree, saying that it contains nothing which deviates from the faith or rule of the Church. He faults the Audians because they misinterpret the expression. He interprets it in the sense in which we do, because the apostles did not consider what time the Passover should be observed to be of any importance. Yet for the sake of harmony they wished the rest to follow the example of some prominent brethren had been converted from the Jews and observed their custom. The apostles wisely admonished the reader neither to remove the liberty of the gospel nor to impose necessity upon consciences, by adding that they should not be troubled even though there should be an error in calculation.

Pulling It Together

The truth of the gospel is that righteousness and salvation come through faith in Christ. This is the word that sets us free (John 8:32). When we begin to be enamored with customs, rituals, dates, and other external and human practices, we are in danger. We will have begun our travels back across the wilderness to Egypt. When we add to faith, such as many modern-day Audians insist, that certain practices must also be kept, then our bondage is complete. Furthermore, we would be enslaving others with our insistence. Let us not yield to such teachings for even a moment, so that the truth and freedom of the gospel may be preserved for ourselves and for others.

Prayer: Lord Jesus, help me to hear you among the competing voices. Amen.

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

Concerning the Church – part 29

Mon, 23 Oct 23 00:00:00 +0000

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1 Corinthians 2:2

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

All Levitical sacrifices may be sorted under one of these groups. The Law titled certain sacrifices as propitiatory because of their significance or similarity. These sacrifices did not merit the forgiveness of sins before God, but did on the basis of the righteousness of the Law, so that those for whom they were made might not be excluded from the community. Therefore they were called atoning sacrifices for sin and burnt offerings for trespasses. The eucharistic sacrifices were food offerings, drink offerings, thanksgivings, first fruits, and tithes.

Pulling It Together: Our concern is what a propitiatory or atoning sacrifice is for Christians. For that matter, what is an atoning sacrifice for anyone during this Christian era? There is just one: Christ crucified. Every other sacrifice is not one that atones or reconciles God to sinners. We may render the sacrifice of praise, but it does not atone. We may offer sacrifices of thanksgiving, tithes, time, our very selves, but these will never satisfy God. Any sacrifice that we make can not make us righteous before God. Only “Christ and him crucified” satisfies God and justifies believers.

Prayer: Thank you, Lord, for dying so that I may live. Amen.

All of the Sola Sunday Schoolhouse materials for Year C may be found here. They include reproducible sheets of Bible lesson, pictures, drama, worksheets, and a Christmas program. This is the Schoolhouse unit subtitled "Stories from the Beginning," covering Bible stories from the first half of the Old Testament, from Genesis through Joshua.

Concerning the Church – part 28

Sun, 22 Oct 23 00:00:00 +0000

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1 Timothy 4:1-5

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

Paul even calls such opinions “doctrines of demons” (1 Tim 4:1). The will and advice of the apostles should therefore be derived from their writings, not simply their example. They observed certain days so that the people would know when to assemble, not because this observance was necessary for justification. They also observed certain other rites and orders of lessons when they assembled. The people retained some of the customs of the Patriarchs, which the apostles adapted to the history of the gospel, such as the Passover and Pentecost, so that they might pass down to posterity the memory of the most important subjects through both example and teaching. But if these things were handed down as necessary for justification, why then did the bishops change them in many ways? If they were matters of divine right, it would be unlawful for a human authority to alter them.

Pulling It Together

There is nothing wrong with celibacy or fasting or many other disciplines. Even in marriage, abstinence can be a good thing, if the couple agrees together to abstain for some spiritual purpose (1 Cor 7:5). The problem occurs when it is said that such things secure salvation or that justification comes by doing or not doing certain things. Beware when practices in the Church begin to bear weight on a person’s conscience. If one person crosses herself at the mention of the Trinity but another does not, it must not be taught that one is right and the other wrong, or that everyone must have the same practice. We should never burden the consciences of those who have come to know the truth and believe in Christ. We do so when we insist that they do or not do external things that have no bearing upon justification.

Prayer: Lord, give me a thankful heart for all of the good things you have given. Amen.

A Discussion of Living Religions is a brief introduction to major world religions that takes a conversational approach as a group of friends talk together about what it is they believe. Each has a chance to speak for themselves about how they understand the fundamentals of reality and faith.

Wed, 18 Oct 23 00:00:00 +0000

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Colossians 2:16-23

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

Paul clearly teaches this to the Colossians: “Therefore let no one pass judgment on you in questions of food and drink or with regard to a festival or a new moon or a sabbath. These are only a shadow of what is to come; but the substance belongs to Christ” (Col 2:16-17). Likewise, “If with Christ you died to the elemental spirits of the universe, why do you live as if you still belonged to the world? Why do you submit to regulations, ‘Do not handle, Do not taste, Do not touch’ (referring to things which all perish as they are used), according to human precepts and doctrines? These have indeed an appearance of wisdom in promoting rigor of devotion and self-abasement...” (Col 2:20-23).

Pulling It Together

How heartbreaking it would be to run in a race, and to run so swiftly that you won the race, only to find out that you had been disqualified because of a false start or a lane violation. Paul warns us to not let anyone disqualify us. This can happen when we comply with their insistence upon religious practices. We know that we should follow Jesus, not things, but we can be tricked all too easily. We can put our faith in having the right shoes, new running clothes, a different starting stance, another coach, some other track. Christians do not run with concern for such externals. Nor are we distracted by trying to be faster than those around us. We run the race (2 Tim 4:7) by keeping our eyes on Christ, “the finisher of our faith” (Heb 12:2, KJV). Even when it seems like we are running without style, speed, or applause, we press on toward the prize (Phil 3:14). Christ himself is our victory that comes through faith—not through particular human practices, devotions, or ceremonies.

Prayer: Thank you, Lord, for the gift of faith. 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 the Church – part 23

Tue, 17 Oct 23 00:00:00 +0000

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Galatians 5:1-6

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

Now we are not discussing the question whether there is advantage to observe them for the sake of order or bodily profit. Another matter is being considered: whether the observances of human traditions are acts of worship necessary for righteousness before God. This is the point to be judged in this controversy, and when this is decided, it can then be judged whether the true unity of the Church depends upon human traditions being the same everywhere. If human traditions are not acts of worship necessary for righteousness before God, it also follows that people can be righteous and children of God if they do not have traditions that are in use elsewhere. For instance, if the style of German clothing is not worship of God necessary for righteousness before him, it follows that people can be righteous and children of God and the Church of Christ, even though they wear French clothing.

Pulling It Together

I have convictions about what service book I wish to use and what style and order of worship I prefer, and even which half-dozen translations of the Bible I favor. If I dare to make those things qualifications for your righteousness and salvation, please take me to task. When such matters—and there are a host of others—of indifference to justification are considered necessary for church unity, then true worship is harmed. Indeed, idolatry has set in when we venerate these human preferences and traditions. If we give way to these things as the new law in the church, then we have submitted ourselves again to slavery. We will have fallen from grace, having shown that we have no desire for God’s grace, but instead a slavish insistence on our preferences and traditions becoming the observances and ceremonies used by everyone.

Prayer: Help me to worship you, Almighty God, in spirit and in truth, for Christ’s sake. 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 and reproducible 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.

• Unit 1 • Unit 2 • Unit 3 • Unit 4

Concerning the Church – part 22

Mon, 16 Oct 23 00:00:00 +0000

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John 20:24–26

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

Just as the differences in length of day and night does not injure the unity of the Church, so we believe that the true unity of the Church is not injured by different rites instituted by men. However, it is pleasing to us that universal rites are observed for the sake of order. So, in our churches we willingly observe the order of the Mass, the Lord’s Day, and other more important feast days. We embrace the profitable and ancient ordinances with a very grateful mind, especially since they contain a discipline that is profitable for the instruction and training of people and those who are uneducated.

Pulling It Together

I once went to a church where you had to use two service books plus music and text from other service books printed in the bulletin in order to follow the service. I felt like a juggler. In my opinion, it did not promote good order. However, the true unity of the church was not damaged by their choice of liturgical sources. The Church is that gathering of saints where the Gospel is correctly taught and the Sacraments are rightly administered. As I tried to determine which service book to use next, I was certain that the other worshipers shared my faith and desired the means of grace as much as I did. And there—right there—is the true church. There is the truest order and real peace, for there—in the midst of we who had gathered around his Word and Sacraments—Jesus came and stood among us.

Prayer: Lord, do not just give me peace; be my peace. Amen.

The Sacraments is one of four books in the Sola Confirmation Series and serves 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 may 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.

Leader's Guide

Concerning the Church – part 21

Sun, 15 Oct 23 00:00:00 +0000

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Mark 7:5-8

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

Our reasons for presenting this article were not trivial, for it is obvious that many foolish opinions concerning traditions had crept into the Church. Some thought that human traditions were necessary services for earning justification. Subsequently, they disputed how it came to pass that God was worshiped with such variety, as though these observances were actually acts of worship, rather than outward and political ordinances, pertaining in no respect to righteousness of the heart or the worship of God. These vary in one way or another, according to the circumstances, for certain probable reasons. Likewise some churches have excommunicated others because of traditions, such as the observance of Easter, icons, and the like. Therefore the unlearned have supposed that faith, or the righteousness of the heart before God, cannot exist without these observances. There are many foolish writings by the summists and others concerning this matter.

Pulling It Together

We are not big on excommunication these days. But we still do a pretty fair job of driving people out of our churches. A good deal of this happens because of the reason given in this seventh article of the Apology, or defense, of the Augsburg Confession. We shut out people because of our particular legalisms. “Do it our way or hit the highway” could be the mission statement of some churches. Those churches, usually unwittingly, have turned a previous pastor’s way of doing things into a tradition, which then became a rule. The Pharisees and the scribes expected Jesus’ disciples to follow their traditions and found fault with them for not doing so. So the question some of our pastors and church councils would do well to consider is, “Are we following our own traditions or are we following Jesus?”

Prayer: Help me to leave the traditions of people, Lord, and hold fast to you. Amen.

The Invitation Project is a congregational guide that describes how a parish can host an “invite-able” event, as part of a larger evangelism initiative, energizing God’s people for the mission of Christ. Using a practical step-by-step “how to” approach, provides guidance, organization, and ideas — not simply to promote a single program, but to develop and inspire the over-all outreach of the congregation.

Concerning the Church – part 20

Sat, 14 Oct 23 00:00:00 +0000

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Ephesians 4:4-6

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

Our opponents also condemn the part of the seventh article where we said, “For there to be true unity in the Church, it is enough to agree on the doctrine of the Gospel and the administration of the Sacraments. It is not necessary that human traditions like rites or ceremonies, that are institutions of men, should be the same everywhere.” They distinguish here between universal and particular rites, approving our article if it is understood as particular rites, disapproving concerning if as universal rites.

We do not sufficiently understand what they mean. We are speaking of true, spiritual unity, without which faith nor righteousness of heart before God can exist. For this unity, we say that similarity of human rites, whether universal or particular, is not necessary. The righteousness of faith is not bound to certain traditions, as the righteousness of the law was bound to the Mosaic ceremonies, because this righteousness of the heart is a matter that quickens the heart. Human traditions, whether they be universal or particular, contribute nothing to this quickening. They are not formed by the Holy Spirit, as are chastity, patience, the fear of God, love of one’s neighbor, and the works of love.

Pulling It Together

Do you believe in God? Do you confess Christ as Lord? Do you believe his gospel? Do you acknowledge that Jesus was conceived by the Holy Spirit, born of the virgin Mary, suffered under Pontius Pilate, was crucified, died, and buried? Do you confess that he descended into hell but that even death and hell could not hold him since he rose from the dead on the third day? Do you further believe that he ascended into heaven, and sits at the right hand of God the Father Almighty, and will return to judge the living and the dead? Do you believe in the Holy Spirit and the fellowship of all God’s people, whom he has made righteous so that they may belong to his holy Church? Then you must also believe in the forgiveness of sins, the resurrection of the body, and everlasting life.

If you believe these things, we agree that there is "one body"—no matter the particular manner of our ceremonies. These human traditions do not have to be the same for us to enjoy “the unity of the Spirit in the bond of peace” (Eph 4:3).

Prayer: Help us to focus on you, Lord. Amen.

Learning the Apostles' Creed teaches the Apostles' Creed according to the pattern of Luther's Small Catechism, and is recommended for the Fourth Grade Level.

Leader's Guide

Concerning the Church – part 19

Fri, 13 Oct 23 00:00:00 +0000

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Mark 16:15-16

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

We have spoken with sufficient clearness about this matter in the Confession, where we condemn the Donatists and Wyclifites, who thought that men sinned when they received the Sacraments from the unworthy in the Church. That seemed to be sufficient at the time for our description of the Church. Neither do we see how it should be described otherwise than we have described it when the Church, properly termed, is called the body of Christ. For it is unmistakable that the wicked belong to the kingdom and body of the devil, who impels and holds them captive. These things are clearer than the light of noonday. However, if our adversaries continue to pervert them, we will not hesitate to reply at greater length.

Pulling It Together

The effectiveness of the sacraments depends upon Christ. Were you baptized in a stream or at a font, at the hands of a priest or a pastor, by a saint or a sinner? These things do not make a baptism valid. The quantity or flow of water does not make the difference. Nor does the moral character of the minister make the difference. Christ makes the difference. What matters is the promise of Christ that attends the water. “He who believes and is baptized will be saved; but he who does not believe will be condemned.” (Mark 16:16).

The same is true of Holy Communion. The moral character of the person distributing the bread and wine is not what makes the elements Christ’s body and blood. This grace is afforded us by the word of Christ, not the moral fiber of the minister. “This is my body.” Did the minister say those words? No; Christ said them, as well as these: “This cup is the new covenant in my blood.” No matter who the minister belongs to, Christ or the devil, the sacraments belong to Christ, for it is his word that makes them effective means of grace in the Church.

Prayer: Thank you, Lord, for your promises. Amen.

Learning About Baptism teaches the meaning of Holy Baptism according to the pattern of Luther's Small Catechism, and is recommended for the First Grade Level. Each week focuses on a specific Bible story which illustrates the theme, with additional references from Scripture and Luther's Small Catechism - Children's Version. Lessons focus on Baptism as a promise from God, emphasizing the power of God's Word in the Sacrament to create faith and repentance in our daily life.

Teacher's Guide

Concerning the Church – part 18

Thu, 12 Oct 23 00:00:00 +0000

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Galatians 4:13-14

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

Therefore we assert, according to the Scriptures, that the Church is the congregation of saints who truly believe the gospel of Christ, and have the Holy Spirit. Still, we confess that in this life, many hypocrites and wicked people are mingled with the saints. They have the fellowship of outward marks, are members of the Church according to the fellowship of these marks, and therefore bear offices in the Church. When the Sacraments are administered by the unworthy, it does not diminish their efficacy, since their call in the Church makes them representatives of Christ, not themselves. Christ testifies to this: “He who hears you hears me” (Luke 10:16). When they offer the Word of God and the Sacraments, they do so in the role and place of Christ. Christ’s words teach us to not be offended by the unworthiness of ministers.

Pulling It Together

Every pastor who presides over Holy Communion is a sinner. Some are worse sinners than others. Some do not even believe in Christ or the Word of God. Yet when we receive Holy Communion from their hands, we should not think of the sinner that stands before us. We should consider that person as the Galatians received Paul—as a messenger sent from God and more, as Jesus Christ. It is Christ who gives his body and blood for you. The pastor is just the messenger and agent of Christ. It is Christ’s words that make the bread and wine a sacrament. On the Lord’s Day, we hear, “Take and eat”; “Drink.” Is it the pastor speaking those words, or Christ? It makes a difference.

Prayer: Speak, Lord, and your servant will listen. 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 which 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.

Teacher's Guide

Concerning the Church – part 17

Wed, 11 Oct 23 00:00:00 +0000

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Romans 1:15-17

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

If we defined the Church in this way, perhaps we would have fairer judges. Many extravagant and wicked writings exist concerning the power of the Pope of Rome, for which no one has ever been incriminated. We alone are blamed because we proclaim the goodness of Christ, that we obtain forgiveness of sins by faith in Christ instead of through ceremonies devised by the pope. Christ, the prophets, and the apostles define the Church much differently than a papal kingdom. Neither should we transfer to the popes what rightly belongs to the true Church, namely, that they are pillars of the truth, that they do not err. How many of them care for the gospel, or consider it worth reading? Many publicly ridicule all religions, or if they approve anything, they endorse only such things as are in harmony with human reason, regarding the rest as mythological, like the tragedies of the poets.

Pulling It Together

It is the duty of pastors to preach the gospel. It is each church’s obligation to make sure that they do. Yet, it is more than a duty; it is a joyful compulsion. What greater delight is there than to proclaim the mercy of God in Christ? Behold how culture has overtaken some pulpits. Civic and religious politics are the theme of many sermons. Now the law of the land is proclaimed as “truth,” instead of the law of God. Let us teach God’s law, and preach Christ crucified, that people are saved from sin and death through faith in Christ. Churches change, as do human hearts, when pastors delight in the pure proclamation of Christ. Yet, you may be certain of ridicule if you do so preach and teach. Paradoxically, your largest body of detractors may be others who call themselves a church.

Prayer: Strengthen and embolden your Church, Lord. Amen.

The Creator has revealed to us the Trinitarian nature of the name of God in “Father, Son, and Holy Spirit.” This six-week study explores what it means to “not take the name of the LORD your God in vain,” while at the same time trusting the promise in Christ that “everyone who calls on the name of the Lord shall be saved.”

Leader's Guide

Concerning the Church – part 16

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

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Acts 2:32-36

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

Perhaps our adversaries require that the Church be defined as the supreme outward monarchy of the whole world, in which the Roman pontiff must have unquestioned power which no one is permitted to dispute or censure. He may frame articles of faith, abolish the Scriptures according to his pleasure, appoint rites of worship and sacrifices, decree such laws as he may wish, and dispense and exempt from whatever laws he may wish—divine, canonical, or civil. The emperor and all kings receive from him the power and right to hold their kingdoms, according to the command of Christ since the Father has subjected all things to him. It must be understood that this right has been transferred to the pope. Therefore the pope must be lord of the whole world, of all the kingdoms of the world, and of all things private and public. He must have absolute power in temporal and spiritual things—of both swords, the spiritual and temporal. Besides, this definition, not of the Church of Christ, but of the papal kingdom, has as its authors not only the canonists, but also Daniel (Dan 11:36-39).

Pulling It Together

The prophet Daniel presented the Antichrist along similar lines as this sarcastic paragraph from the Confessions. There is no ruler of rulers but Christ. The Lord has not transferred his power and authority to any other. He still sits at the right hand of the Father. He who emptied himself (Phil 2:7) is exalted above all others. The one who took the form of a servant, rules over all. He is the King of kings and the Lord of lords (Rev 19:16). There is no other power in the political or religious realms that is so high and lifted up—though they may pretend to be as powerful. Jesus is still and will always be both Lord and Christ, as he has not yielded the authority that the Father has given to him alone.

Prayer: I bow to you, O Christ, for you alone are the Lord. Amen.

The Adventures of Martin Luther is a simple musical drama was written for youth to tell the story of Martin Luther's adventures, including his testimony before the Emperor at the Diet of Worms and what was happening in Wittenberg during Luther's exile at Wartburg Castle. Released by Sola Publishing as part of the celebration of the 500th Anniversary of the Reformation in 2017, the drama serves as a fun and interesting way for young people to enter into the story of Martin Luther, acting out some key moments in his life. The script allows for many participants, using accessible language and easy-to-learn songs based on familiar hymn tunes. Costume and prop notes are included, to help those in charge of the production.

Concerning the Church – part 15

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

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Matthew 10:16-18

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

Just as the Church has the promise that it will always have the Holy Spirit, it also has the warning that there will be ungodly teachers and wolves. However, a proper understanding of the Church is those who have the Holy Spirit. Though wolves and ungodly teachers may be widespread in the Church, they are not, properly speaking, the kingdom of Christ. Nicholas of Lyra testified to this, saying, “The Church does not consist of men with respect to power, or ecclesiastical or secular dignity, because many princes and archbishops and others of lower rank have been found to have apostatized from the faith. Therefore, the Church consists of those persons in whom there is a true knowledge and confession of faith and truth.” What have we said in our Confession that is different from what Lyra says here?

Pulling It Together

The world is not the only habitation of wolves. There are plenty of faithless clerics too. So beware! We should not expect everyone in a collar or alb to represent the kingdom of God. Every preacher in a pulpit does not necessarily proclaim the Word of God. Indeed, not every congregation is of the kingdom of Christ. So be wise in the Scripture, that you may discern who it is that confesses the truth. The Church is a people of truth—who trust in the revelation of Holy Scripture, and who confess faith in the Lord Jesus Christ.

Prayer: Help me testify the truth, Lord, by bearing witness to you. Amen.

St. John's Churches: A Parable of Faithful Discipleship is a twelve session story invites disciples to explore and discern God's will for mission and ministry. Written in parable form, this funny, engaging story follows the ministry of Pastor Jeff Mutton as he dreams the big dream of a creative, vital ministry to the community in which St. John's serves. Each session can be used as opening devotions for church council meetings, discipleship training sessions, or a visioning team. The humorous story encourages listeners to dream the big dream of God's plan for mission in their context.

Concerning the Church – part 14

Sun, 08 Oct 23 00:00:00 +0000

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John 6:28-29

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

The writings of the holy Fathers testify that sometimes they too built stubble upon the foundation, but that this did not overthrow their faith. Most of the errors that our adversaries defend however, do overthrow faith, such as their condemnation of the article in which we confess that the forgiveness of sins is received by faith. Similarly, it is a plain and pernicious error when the adversaries teach that people earn the forgiveness of sins by love for God, prior to grace. This too, removes Christ as the foundation. Likewise, why would there be need of faith if the sacraments justify ex opere operato, without a good disposition on the part of the one using them?

Pulling It Together

We must not replace Christ with works, offices, masses, or anything else. These things do not save; Christ alone saves and justifies. Yet he does not do this without faith, as faith alone receives God’s gracious gift. The forgiveness of sins is received through faith in Christ. God’s grace is received through faith even in the sacrament of Holy Communion. Grace is not received because we have mindlessly marched to the altar and taken bread and wine. We receive his body and blood through faith, remembering what he has done for us, and thus, partake in his grace. Faith in Christ is required in everything pertaining to salvation (2 Tim 3:15; Rom 3:25). The person who does not consider faith to be necessary has lost Christ, replacing him with trust in human deeds. The only work that matters is to believe in Christ Jesus, which is itself a gift from God.

Prayer: I believe, Lord; help my unbelief. 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.” Experiencing Life Together is a 15-week house-church curriculum is 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 the Church – part 13

Sat, 07 Oct 23 00:00:00 +0000

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Ephesians 2:19-21

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

We are not dreaming of a Platonic state, as some maliciously assert, but we teach that this Church does exist, comprised of truly believing and righteous people scattered throughout the whole world. And we add the marks: the pure doctrine of the gospel and the sacraments. This Church is properly the pillar of the truth (1 Tim 3:15) because it retains the pure gospel and what Paul calls the “foundation” (1 Cor 3:11), the true knowledge of Christ and faith. There are obviously many weak persons in the Church who build upon the foundation with stubble that will perish, that is, with useless opinions. Nevertheless, because they do not overthrow the foundation, they are both forgiven and also corrected.

Pulling It Together

You will find the Church wherever two or more are gathered in the name of Jesus (Matt 18:20), that is with faith in him, teaching the gospel, and administering the sacraments. Christ is the cornerstone of the Church, and the teachings of the prophets and the apostles are its foundation (Eph 2:20). The sign in front of the building is not proof, nor are its articles of incorporation. The Holy Scriptures are its charter and constitution. Faithful people are its structure. This holy temple, the Church, is the work of God’s Spirit. Therefore, the Church is primarily spiritual and theological, not physical, organizational, or historical. It is a living temple and all people with faith in Christ are its living stones (1 Pet 2:5).

Prayer: Thank you, Father, for making me a member of your household, through your Son Jesus Christ. Amen.

Introduce young students to the Church through this five-week series titled Welcome to Church. There are no student books necessary; all print resources needed to prepare and run a class session are included and are copy-ready. Each lesson includes background information for the teacher on the session theme and Bible lesson, as well as a step-by-step class session plan, ideas for welcome, prayers, Bible rhymes, activities and projects, as well as reproducible coloring pages and worksheets. The price of the book includes permission to reproduce pages for local use.

Concerning the Church – part 12

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

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Matthew 13:47-50

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church – part 12

The parables of Christ clearly agree. “The good seed means the sons of the kingdom; the weeds are the sons of the evil one” (Matt 13:38). The field, he says, is the world, not the Church. Thus John speaks concerning the whole race of the Jews, and says that it will come to pass that the true Church will be separated from that people. Therefore, this passage is more against the adversaries than in their favor as it shows that the true and spiritual people will be separated from the physical people. Christ also speaks of the outward appearance of the Church when he says, “the kingdom of heaven is like a net” (Matt 13:47) or like “ten maidens” (Matt 25:1). He teaches that the Church has been obscured by a multitude of evils, so that this stumbling-block will not offend the faithful, and so that they may know that the Word and Sacraments are efficacious even when administered by ungodly people. Though these godless people have the fellowship of outward signs, he teaches that they are nevertheless not the true kingdom of Christ or members of Christ, since they are members of the kingdom of the devil.

Pulling It Together: Many kinds of people are drawn to the Church, but not all are members of the Church. Some have an outward appearance of belonging, yet that does not make them true members of the spiritual kingdom of Christ. They may hold office, being on a committee or even being a pastor or a bishop. Still, these offices do not determine who is of the true kingdom.

It is easy to become discouraged by such people, and to even wonder if their ministry achieves a good and holy outcome. We should remember a few things when we are receiving Word and Sacrament from such unholy ministers. First, Jesus and his apostles warned us that there would be weeds mixed within the wheat until the harvest (Matt 13:24-30). Second, God is able to speak through simpletons and open the mouths of asses (Num 22:28). Third, it is not the holiness of the person that makes a Sacrament effective; it is God’s word and promise that brings about the desired result.

Prayer: Help me, Lord Jesus, to be faithful even if there are faithless people in your Church. Amen.

Leader's Guide

Concerning the Church – part 11

Thu, 05 Oct 23 00:00:00 +0000

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John 18:33-37

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

But why is there need for more words about a matter that is quite clear? If the Church, which is truly the kingdom of Christ, is distinguished from the kingdom of the devil, it follows necessarily that the wicked are not the Church since they are in the kingdom of the devil. Yet they are mingled with the Church, and hold offices in the Church in this life because the kingdom of Christ has not yet been revealed. Just because the revelation has not yet arrived does not make the wicked the kingdom of Christ. For that which he quickens by his Spirit is always the kingdom, whether it is revealed or is hidden beneath the cross, just as Christ is the same Christ now that he has been glorified as when he was afflicted.

Pulling It Together

Jesus was clear on this matter when he was brought before Pilate. His kingdom is not of this world. It is not temporal but instead, spiritual. So we should expect that while his spiritual kingdom also exists physically and organizationally on this side of eternity, that there will be people associated with the Church who hold office in it, who even do good in the name of Christ (Matt 7:21-23), yet who are not members of the true Church. The real Church, the spiritual kingdom of Christ, is comprised of those who listen to the voice of Christ, and thus, believe in him. These are the people of faith, who do not rely upon great works of devotion and service. Instead, they trust in Christ alone for their citizenship in his kingdom.

Prayer: Lord, do not allow my service for the Church to get in the way of my faith in you. Amen.

Some of the best-known instances of Jesus' teaching come in what we know as his parables. Through these teaching-stories, Jesus describes the experience of faith in the kingdom of God. The Wise & The Foolish is a Bible study that focuses entirely on Jesus' "people parables"—or what might better 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.

This nine-session Bible study is intended for use by women's and men's groups, or for other small group fellowships gathering around the Word of God.

Click HERE to see the table of contents and a sample session of this study.

To view the Leader Guide click HERE.

Concerning the Church – part 10

Wed, 04 Oct 23 00:00:00 +0000

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1 John 3:2-7

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

According to the gospel, therefore, only those who receive this promise of the Spirit are the people. Besides, the Church is the kingdom of Christ, distinguished from the kingdom of the devil. Furthermore, it is certain that the wicked are in the power of the devil, and members of the kingdom of the devil, as Paul teaches, when he says that the devil “is now at work in the sons of disobedience” (Eph 2:2). The Pharisees certainly had outward fellowship with the Church, that is with the saints among the people of the law, since they held office, sacrificed, and taught. Christ says to them, “You are of your father the devil” (John 8:44). Therefore, the Church, which is truly the kingdom of Christ is, properly speaking, the congregation of the saints. The wicked are ruled by the devil, and are his captives; they are not ruled by the Spirit of Christ.

Pulling It Together

As worshipers come forward for Holy Communion, many pause at the baptismal font, place their fingers in the water, and make the sign of the cross on their forehead. They are physically remembering that they are baptized into Christ. In their journey to the altar to receive God’s grace, they remind themselves that, though they are sinners in need of forgiveness, they are also the saints of God in Christ. They are sorry for their sins, and desire to receive both pardon and the power of righteousness. They are making a clean break from sin, trusting in Christ for a reconciled God. These people do not make a practice of sin, yet admit that they are still sinners who need God’s grace. There is more to righteousness than doing holy things. True righteousness is absolute dependence upon Christ alone for holiness through justification to God. This is the holy catholic Church: those who hope in Christ for the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting.

Prayer: Take away my sin, Lord, and fortify my faith in you. Amen.

Interactive PDF Certificates for Baptism, Rite of Confirmation, and First Communion. You get all three for one price. Simply download the files, choose the certificate you want to use, type in the name, date, and church information, then print on your color printer. Save files to your desktop and re-use over and over again.

Concerning the Church – part 9

Tue, 03 Oct 23 00:00:00 +0000

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Galatians 3:24-29

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

Likewise, what difference will there be between the people of the law and the Church if the Church is an outward organization? Paul distinguishes the Church from the people of the law in that the Church is a spiritual people. It has not been distinguished from the heathen by civil rites, but that it is the true people of God, regenerated by the Holy Spirit. The people of the law, born of the flesh, had promises concerning physical things, government, etc, in addition to the promise of Christ. Because of these promises, even the wicked among them were called the people of God, because God had separated their offspring from other nations by certain outward ordinances and promises. Nevertheless, these wicked people did not please God. But the Gospel does not bring a mere shadow of eternal things; it brings the eternal things themselves: the Holy Spirit and righteousness, by which we are righteous before God.

Pulling It Together

All those who by nature were born Jews, or Abraham’s seed, were given the law so that they might be an example to the nations of how God would have people live. Sinners were to be restrained by the law through civil discipline, penalties, teachings, and ceremonies. So it is plain to see that the law was a moral guardian and instructor, used by God until the Messiah came. Christ came so that people would be justified by faith in him, not through law keeping. All nations may be children of God through faith, so there is no longer a difference between Jews and other people. Indeed, all believers are spiritual Jews. Since Christ’s kingdom is a spiritual kingdom, if people are Christ’s, they are Abraham’s offspring. As such, every true Christian is a partaker of eternal blessings, even while here on earth. They enjoy eternal peace, eternal life, and the Holy Spirit because they have received a righteousness from God that is now their guardian until being completely saved in the world to come.

Prayer: Help me remember, Holy Spirit, that I am baptized into Christ. Amen.

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Concerning the Church – part 8

Mon, 02 Oct 23 00:00:00 +0000

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1 Corinthians 12:4-11

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

Jerome says, “The sinner, therefore, who has been soiled with any blotch cannot be called a member of the Church of Christ, neither can he be said to be subject to Christ.” Although hypocrites and wicked people are members of this true Church according to outward religious ceremony, it is necessary to define the Church according that which is the living body of Christ, that which is in name and in fact the Church. And for this there are many reasons.

It is necessary to understand the main thing that makes us members, that is, living members of the Church. If we define the Church as only an outward organization of both the godly and wicked, people will not understand that the kingdom of Christ is righteousness of heart and the gift of the Holy Spirit. They will suppose that it is only the outward observance of certain forms of worship and ceremonies.

Pulling It Together

The Body of Christ is not an organization that merely goes through the motions of ceremonies. The Church has gifts in the heart, namely, the Holy Spirit and faith. The kingdom of Christ is not only physical and organizational, it is chiefly spiritual. Therefore Christ rules inwardly, strengthening and comforting hearts, and imparting the Holy Spirit and various spiritual gifts. These gifts are given for the common good of the fellowship of the Church. All true members of this blessed communion of saints are ministers and priests (1 Pet 2:9). So God has given each of them gifts of the Spirit, to each member according to God’s will, so that the whole Body of Christ serves and is being served. Members of the kingdom of Christ do not go through the motions; they serve with the entire variety of gifts as God empowers them.

Prayer: Invest in me of your Spirit, Lord, so that I might serve you in your Church. Amen.

The Sola Online Worship Resource (SOWeR) includes a hundreds of selections 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 the Church – part 7

Sun, 01 Oct 23 00:00:00 +0000

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Proverbs 12:5-7

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

It says “the Church catholic” so that we will not understand the Church to be an outward government of certain nations, but rather, people scattered throughout the whole world who agree concerning the gospel, and have the same Christ, the same Holy Spirit, and the same Sacraments, whether or not they have the same human traditions. The gloss in the Decrees says, “The Church in its wide sense includes both the godly and the wicked, yet the wicked are in the Church only in name, not in fact. But the godly are in the Church both in fact and in name.” The Fathers write to this effect in many passages.

Pulling It Together

The “house of the righteous,” the Church, is infiltrated by the wicked. Sometimes, they seem petty, though they are aggravating and ungodly. They bring their counsel, imagining that they are dropping pearls of wisdom on the Council table. Their intentions may be fine, but their counsel is far from the Word of God. Others hope to ensnare the righteous in evil schemes. Everyone involved in their congregation has known such people. We wonder why they really come to church. God’s will is that such people may be among us for the time being so that it will become plain who demonstrates genuine faith (1 Cor 11:19). The time is coming, however, when the ungodly will no longer stand with the faithful. Only the house of the righteous will stand before God on that glorious Day.

Prayer: Purify my thoughts, Lord, and cleanse my deeds with your righteousness. Amen.

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Concerning the Church – part 6

Sat, 30 Sep 23 00:00:00 +0000

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Ephesians 5:25–27

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church – part 6

This article has been presented for a necessary reason. We see the infinite dangers which threaten the destruction of the Church. Within herself is an infinite multitude of the wicked who oppress the Church. Therefore, in order that we may not despair, the Creed provides us with certain consolations in this article. The Church will remain, however great the multitude of the wicked may be. And Christ will continue to supply those gifts that he has promised to the Church: forgiveness of sins, answer to prayer, and the gift of the Holy Spirit.

Pulling It Together

The article of the catholic or universal Church is comforting and necessary. When we perceive the threat to the Church—a threat that exists both from within and without—we can be led to despair of her continued existence. Yet we confess that Christ has established his Church and will present her in glorious splendor on that Day. In the meanwhile, the Church will continue to enjoy the other promises that we confess and hope for in the Creed: the communion of saints, the forgiveness of sins, the resurrection of the body, and everlasting life.

Prayer: Though all the world should threaten your Church, Lord, I trust in your promises. 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 the Church – part 5

Fri, 29 Sep 23 00:00:00 +0000

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Philippians 2:12-16a

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

The Church is also defined by the article in the Creed that teaches us to believe that there is “one holy catholic Church.” The wicked indeed are not a holy Church. “The communion of saints” that follows, seems to be added in order to explain what “church” signifies, namely, the congregation of saints who share the fellowship of the same gospel or doctrine, and of the same Holy Spirit who renews, sanctifies, and governs their hearts.

Pulling It Together: We believe in the Church. This is the congregation of those who believe in Christ. They are spread throughout the ages—past, present, and future. As such, the Church is also here now. It is that fellowship of souls whom God’s Spirit is regenerating and sanctifying. There are wolves among the flock of Christ (Matt 7:15, 10:16) but they are not in the flock. They are not sheep but are only masquerading among the sheep. They are not the people of God’s pasture (Psa 95:7) because they do not believe. The true Church holds fast to the word of life, the gospel of Jesus Christ, and as such, is being led by the Holy Spirit through this present wilderness of sin and death, always back to faith and life in Christ Jesus.

Prayer: Bring me always, Holy Spirit, back to faith in Christ. Amen.

The Sola Online Worship Resource is a lectionary-based web resource for Scripture lessons, lectionary inserts, children's bulletins, devotionals, text studies, prayers, worship 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 the Church – part 4

Thu, 28 Sep 23 00:00:00 +0000

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Titus 3:4-7

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

So we wonder why they have found fault with our description that speaks of living members. We have said nothing new. Paul has defined the Church in precisely the same way, saying that it should be cleansed in order to be holy. He adds the outward marks of the Word and Sacraments, saying, “Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish” (Eph 5:25-27). We stated this in our Confession with almost the same wording.

Pulling It Together

The true Church consists of the righteous who enjoy Christ’s fellowship through faith and the Holy Spirit. So we must be careful to confess that sinful people, such as ourselves, become righteous and holy only through the grace of God. They do not become righteous by their own works but instead, are cleansed by the promise of God’s Word in Holy Baptism. The Holy Spirit regenerates and renews them, so that they are fit for the kingdom. Members of the Body of Christ are justified to God and sanctified by the gracious agency of God, not by their religious deeds and moral character. Being justified by his grace, the Church enjoys the hope of eternal life promised in the gospel to those who believe.

Prayer: Wash me, Lord, and I shall be whiter than snow. Amen.

Concerning the Church – part 3

Wed, 27 Sep 23 00:00:00 +0000

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Ephesians 1:15-23

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

For Paul also predicts that Antichrist will sit in the temple of God, that he will rule and bear office in the Church (2 Thess 2:4). But the Church is not only the fellowship of outward objects and rites, like other governments. It is chiefly a fellowship of faith and of the Holy Spirit in people’s hearts. Nevertheless, this fellowship has outward marks so that it can be recognized, namely, the pure doctrine of the gospel, and the administration of the Sacraments in accordance with the Gospel of Christ. This Church alone is called the Body of Christ, which Christ renews, sanctifies, and governs by his Spirit, as Paul testifies, saying, “He has put all things under his feet and has made him the head over all things for the church, which is his body, the fulness of him who fills all in all” (Eph 1:22-23). Hence, those in whom Christ does not act are not members of Christ. Our adversaries also acknowledge that the wicked are dead members of the Church.

Pulling It Together

We deplore the condition of some church bodies, that they have abandoned the Word of God for culturally correct beliefs. Yet, we should not complain overly much since we know that God is sovereign. We should expect apostasy of all kinds, for these things are but the foreshadowing of a larger evil, when the one who rules the Church will be the very embodiment of evil. While we should even be able to predict these outward defections of faith, we ought to also give thanks to God that he is always refining and sanctifying the true Church, the Church of his Spirit. These members of the Body of Christ have enlightened eyes of the heart (Eph 1:18), are growing in faith and love (2 Thess 1:3), and enjoy certain hope in a rich and glorious inheritance among the saints. Indeed, this hope of glory (Col 1:27) is already realized as Christ within and among us through faith—the truest measure of the members of Christ.

Prayer: Open the eyes of my heart, Lord. 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 the Church – part 2

Tue, 26 Sep 23 00:00:00 +0000

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Matthew 26:26-28

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

The saying is surely true that there is no remedy against the attacks of a slanderer. Nothing can be spoken with such care that it can escape criticism. For this reason we have added the eighth article, lest any one imagine that we separate the wicked and hypocrites from the outward fellowship of the Church, or that we deny efficacy to Sacraments administered by hypocrites or wicked men. So there is no need here of a long defense against this slander. The eighth article is sufficient to acquit us. We grant that in this life hypocrites and wicked men have been mingled with the Church, that they are members of the Church according to the outward signs of the Church’s fellowship, namely, Word, confession, and Sacraments. This is especially so if they have not been excommunicated. Neither are the Sacraments without efficacy if they are administered by wicked men. We may also rightly use Sacraments administered by wicked men.

Pulling It Together

In this life, the Church is a place where people of all kinds assemble. There will be those who believe and even those who come for other reasons. Some people attend church because they were raised to do so. They give no thought to faith; it is simply the right thing to do. There are people in churches who do not believe in Christ but use the church as a means of advancing their own agendas. Of course, such people are not the one, true Church which is composed of those who believe in Christ.

There are even pastors in the Church who do not believe. This is difficult to conceive of, but nonetheless true. They administer the Sacraments, bringing guilt upon themselves. Nevertheless, this does not diminish the effectiveness of the Sacraments in any way since these wicked pastors are not the ones who make the Sacraments valid. Baptism and Communion are efficacious because of the Word of God. It is God’s promise that makes the Sacraments effective, not the one dispensing those Sacraments. These words, “Given and shed for you for the forgiveness of sins,” together with the eating and drinking, are the chief thing in the Sacrament. Those who believe Christ’s words have what they say and declare, namely, the forgiveness of sins.

Prayer: Forgive me of my own faithlessness, Lord, and strengthen me to believe your words of promise. Amen.

Leader's Guide

Concerning the Church – part 1

Mon, 25 Sep 23 00:00:00 +0000

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Matthew 22:9–14

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

The seventh article of our Confession, in which we stated that the Church is the congregation of saints, has been condemned by the authors of the Confutation. They have added a long essay, that the wicked are not to be separated from the Church since John compared the Church to a threshing-floor on which wheat and chaff are heaped together (Matt 3:12), and Christ compared it to a net in which there are both good and bad fishes (Matt 13:47).

Pulling It Together

It is true that different kinds of people attend services of the Church. Nearly 40 years ago, a half dozen people from a local cult attended my church, trying to get people to follow their false god. Were those people members of the Body of Christ simply because they were in the assembly that day? Sensible people readily see that this is not the case. The Body of our Lord is comprised of those who have received the grace of Christ, the forgiveness of sins, reconciliation to God, and everlasting life. While many gather together like so much wheat and chaff on the threshing floor, God’s sifting fork is in his hand (Matt 3:12). He will separate the righteous from the unrighteous and gather the true Church to himself in eternity.

May many, both wheat and chaff, assemble this Lord’s Day so that they might hear the gospel and believe. Let them take to heart two truths. God is ready to regenerate chaff, changing us into wheat through the baptism of the Holy Spirit and fire (Matt 3:11). Yet, God is also judge and will one day clear the church of chaff, “burning it with unquenchable fire” (Matt 3:12). “Many are called but few are chosen” (Matt 22:14).

Prayer: Separate the chaff from my life, Lord, through the fire of your Spirit. Amen.

Concerning Love and the Fulfilling of the Law – part 15

Sun, 24 Sep 23 00:00:00 +0000

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1 Timothy 1:15-19a

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Augustine says, “The question is, where is the Church? What, therefore, are we to do? Are we to seek it in our own words or in the words of its Head, our Lord Jesus Christ? I think that we ought to seek it in the words of him who is Truth, and who knows his own Body best.” Therefore the judgments of our adversaries will not disturb us since they defend human opinions contrary to the gospel, contrary to the authority of the holy Fathers, who have written in the Church, and contrary to the testimonies of godly minds.

Pulling It Together: Jesus did not come into the world to teach sinners how to save themselves. “Christ Jesus came into the world to save sinners.” We call him Savior, for he alone is the one who saves sinners. That is the truth, for he is the Truth (John 14:6). There will always be those who say we must do this or that in order to be reconciled to God and saved to life eternal. But there is only one who has the words of eternal life (John 6:68). Let us turn to him for the truth, for he is the Way to eternal life. Christ Jesus is the only God, the King of the Ages. He is the Life; to whom could we go but to him? Hold fast with faith, believing in Christ alone for eternal life.

Prayer: Unto you alone, O Lord, do I lift up my soul. Amen.

How to be a Disciple is a six-part series of dramas featuring the first twelve disciples, each exploring a piece of the discipleship puzzle. The disciples are placed in a light-hearted contemporary setting, helping listeners to get a sense for the down-to-earth interplay between personalities. The progression of the series is meant to provide the larger picture of what discipleship means. (Two to five characters per drama.)

Concerning Love and the Fulfilling of the Law – part 15

Sat, 23 Sep 23 00:00:00 +0000

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From the Word: 25 Jesus answered them, “I told you and you do not believe. The works that I do in my Father’s name bear witness of me. 26 But you do not believe because you are not of my sheep. 27 My sheep hear my voice, and I know them, and they follow me. 28 I give them eternal life; and they shall never die; and no one shall snatch them from my hand. 29 My Father, who has given them to me, is greater than all; and no one is able to snatch them from the Father’s hand.” (John 10:25-28)

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

One may ascertain from their spirit an unheard of cruelty, which up until now they have plainly expressed toward faithful people. We have heard in this assembly when opinions concerning our Confession were expressed, that a reverend father said in the imperial senate that no plan seemed better to him than to make a reply written in blood to the Confession which we had presented written in ink. Could Phalaris say anything more cruel? Some princes have also regarded this expression as unworthy to be spoken in such a meeting. So, although the adversaries claim for themselves the name of the Church, we know that the Church of Christ is with those who teach the Gospel of Christ. It is not with those who defend wicked opinions that are contrary to the Gospel. The Lord says, “My sheep hear my voice” (John 10:27).

Pulling It Together: There is nothing more cruel than to claim that faith does not save. Declaring that a Christian’s deeds are required for justification and salvation both denies Christ and leaves the believer in despair. So let us proclaim Christ, since there is nothing to be done about this bondage to sin than to be led out of Egypt. We are not called to stay in the house of slavery, working harder to free ourselves. We distance ourselves from the taskmaster and learn the ways of the Lord in the wilderness. Faith follows the voice of the Good Shepherd into the wild where it too is proved like the Lord was tested. Jesus was tempted to trust in false promises and works but he prevailed each time with the claim of faith: “It is written” (Matt 4:1-11). We too must hear his voice in the Word, trusting his promise instead of our works.

Prayer: Lord, increase my faith in you alone. Amen.

Developed and used by Pastor Fred Baltz in his church in Galena, Illinois, The Invitation Project is a congregational resource book describing how a parish can host an “invite-able” event. Using a practical, step-by-step “how to” approach, this book provides guidance, organization, and ideas, not simply to promote a single program of outreach, but to develop and inspire the overall outreach efforts of the congregation.

Concerning Love and the Fulfilling of the Law – part 158

Fri, 22 Sep 23 00:00:00 +0000

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John 20:19-23

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Now in this assembly, the authors of the Confutation have condemned with clear words the confession that faith is a part of repentance, by which we obtain forgiveness of sins, overcome the terrors of sin, and the conscience knows peace. Who does not see that this article—that by faith we obtain the forgiveness of sins—is most true, certain, and necessary for all Christians? Who in future generations, hearing that such a doctrine has been condemned, would guess that the authors of the condemnation had any knowledge of Christ?

Pulling It Together

The disciples were in hiding, very likely imagining that they were next, that the authorities would come for them too. They had crucified the Lord; what would they do to his followers? There would have been nothing the disciples could have done to alleviate their anxiety. The best they could do was be together, hiding behind locked doors. This is when Jesus comes to those of faith. He gathers with us in the midst of our fears, and speaks words of promise. “Peace be with you.” Faith believes his word and is revived.

Prayer: Breathe on me, O Breath of God, that I may do your will. 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 Leader's Guide • Part 2 Participant Book • Part 2 Leader's Guide

Concerning Love and the Fulfilling of the Law – part 157

Thu, 21 Sep 23 00:00:00 +0000

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Matthew 16:15-19

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

May faithful minds not be troubled by all those who condemn our teaching. Our opponents’ spirit can be easily judged since in some doctrines they have condemned truth that is so clear and plain that their godlessness openly appears. The bull of Leo X condemned a very necessary teaching, which all Christians should hold and believe, namely, that we ought to trust that we have been absolved because of Christ’s word, not because of our contrition. “Whatever you bind on earth” etc. (Matt 16:19).

Pulling It Together: Who do you say that Jesus is? If your confession is that he is “the Christ, the Son of the Living God,” you are blessed. God has revealed to you truth so deep that all of human reason cannot plumb. The mind alone cannot fathom that God forgives our sins for the sake of Christ alone. Surely, it is thought, there must be something we must do. This is the seed of religion and heresy, for faith knows that we can do nothing. We confess that Christ has done it all, that we are saved by his one work on the cross, not by our deeds. This is how one Christian is able to absolve another—not by the accumulation of religious works, but simply and clearly through confident faith in the finished work of Christ.

Prayer: I confess, Lord Jesus, that you are the Christ, the Son of the Living God. Amen.

Leader's Guide

Concerning Love and the Fulfilling of the Law – part 156

Wed, 20 Sep 23 00:00:00 +0000

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Galatians 4:9-11

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Moreover, Scripture has predicted that the righteousness of faith would be obscured in this way by human traditions and the doctrine of works. Therefore, Paul often complains (Gal 4:9; 5:7; Col 2:8, 16-17; 1 Tim 4:2-3) that even at that time there were those who, instead of the righteousness of faith, taught that men were reconciled to God and justified by their own works and own acts of worship, and not by faith for Christ’s sake. By nature, people think that God ought to be appeased by works.

Reason only sees a righteousness of the law, understanding it in a civic sense. Accordingly, there have always existed in the world some who have only taught this carnal righteousness, to the exclusion of the righteousness of faith. Such teachers will always exist. The same happened among the people of Israel. The greater part of the people thought that they merited remission of sins by their works, accumulating sacrifices and acts of worship. The prophets, contrary to and in condemnation of this opinion, taught the righteousness of faith. The occurrences among the people of Israel are illustrations of those things which would occur in the Church.

Pulling It Together: It is human nature to imagine that we can buy our way out of problems. The person caught speeding, therefore, pays the court to keep the offense off the books so that insurance rates will not increase. So, when we sin, we naturally think that we can cover our offenses with good works and sacrifices. There is only one sacrifice that satisfies the Father. Our task, if we may call it a task, is to trust Christ, who is our sacrifice (Heb 10:10). There is nothing we can do; there is no buying out the judge. We are guilty. Yet if we know God, indeed, if we have been known by God, we need not go back to the old ways of paying for our sins. For Christ has paid the price for our sin (1 Cor 6:20)—once and for all (1 Pet 3:18).

Prayer: Knowing you, O Word of Truth, help me to trust in your forgiveness of sin. 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.

Leader's Guide

Concerning Love and the Fulfilling of the Law – part 155

Tue, 19 Sep 23 00:00:00 +0000

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2 Timothy 2:8–13

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

The Scriptures, the holy Fathers, and the judgments of all the godly everywhere reply. Though popes, or some theologians, and monks in the Church have taught us to seek remission of sins, grace, and righteousness through our own works, and to invent new forms of worship which have obscured the office of Christ, and have made out of Christ not a propitiator and justifier, but only a legislator, nevertheless the knowledge of Christ has always remained with some faithful people.

Pulling It Together: Let us continue to keep Christ at the center of all things. The promised Messiah, conceived by the Holy Spirit and born of the virgin from the lineage of kings, suffered, was crucified and buried for our sins. That is the condition in which we would remain if Christ stayed in the tomb. Because he rose from the dead, we who are baptized into his death (Rom 6:3) will also rise with him to new life. The Scripture and even the creeds profess the work of Christ as central to salvation, and make no mention of our own works saving us. He is our justification and salvation (Rom 4:25). Though we fail him and continue to sin—for as long as we are in this mortal flesh, sin will continue—he remains faithful. “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). So let us keep good works out of the matter of justification and salvation, keeping our faith in Christ alone.

Prayer: Help me to keep faith in you, faithful God, until the last day. Amen.

The Cross and the Crown is an eight session study in Lutheran Basics, using the word "sola" to get the big picture right: that salvation is all God's doing.

Concerning Love and the Fulfilling of the Law – part 154

Mon, 18 Sep 23 00:00:00 +0000

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1 John 4:7-10

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Their influence should not seem so great that it would be unlawful to differ with their arguments when many obvious errors found among them, such as being able to love God above all things by purely natural powers. Although it is clearly false, this teaching has produced many other errors.

Pulling It Together: The ability to love God is not something that we are born with or that we can develop on our own with this fallen nature of ours. In order to love God, one must first be born again. Everyone who believes in Christ Jesus is reborn by the will of God. Then they are empowered to love God and neighbor, since whoever truly loves has first been born of God and knows God. Love does not spring from the human heart but from the heart of God, since he is love. Real love has nothing to do with our loving God, and everything to do with God having loved us so much that he sent his Son to be the atonement for our sins. This power to love is received by faith, “for love is from God.”

Prayer: Thank you, God, for loving me so that I could know the joy of loving you. Amen.

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Concerning Love and the Fulfilling of the Law – part 153

Sun, 17 Sep 23 00:00:00 +0000

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Mark 7:6-8

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

We should not expect that the Roman Church agrees with everything that the pope, or cardinals, or bishops, or some of the theologians, or monks approve. For it is clear that to most of the pontiffs, their own authority is of greater concern than the Gospel of Christ. It widely known that most of them are openly Epicureans. It is also unmistakable that the theologians have mingled more of philosophy with Christian doctrine than was sufficient.

Pulling It Together: Jesus rebuked the Pharisees because they valued their own traditions more than God’s commandments. We must be careful to evaluate those things that we believe and do, whether we are following our own opinions or the Word of God. A classic example of this is when we hear people (or ourselves) say things like, “I don’t know what they Bible says but what I think is...” Another dangerous instance is when we interpret Scripture through the lens of philosophy or culture. The gospel is always primary, as Jesus said, “If you love me, you will keep my commandments” (John 14:15). Christ himself is the lens of interpretation and practice.

Prayer: Holy Spirit, help me hear and obey, through Jesus Christ my Lord. Amen.

By What Authority is a book that confronts churches who no longer believe their own message. It is about the end of traditional Christianity as practiced in modern times—not a futuristic end, but an end already accomplished, or partially accomplished, in a majority of countries, cities, and churches. Strange as it seems, many Christians haven't noticed. But others were so concerned they've gathered in these pages the wisdom of alert pastors, theologians, laity, young seminarians, and evangelicals. They all have a story to tell you in their own voices. and it's a story so urgent and timely it opens your eyes in ways few might imagine.

Concerning Love and the Fulfilling of the Law – part 152

Sat, 16 Sep 23 00:00:00 +0000

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Ephesians 3:8-12

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

We have shown the sources in this case, so far as can be done here, and have explained the objections of our opponents. Good people will easily judge these things, if they will remember, as often as a passage concerning love or works is cited, that the law cannot be observed without Christ and that we cannot be justified by the law, but through the gospel, the promise of the grace promised in Christ. We hope, however brief this discussion has been, that it will be profitable to good people for strengthening faith, teaching, and comforting consciences. For we know that what we have said is in harmony with the prophetic and apostolic Scriptures, with the holy Fathers, Ambrose, Augustine, and very many others, and with the whole Church of Christ, which certainly confesses that Christ is propitiator and justifier.

Pulling It Together: It is easy for us to confuse the plain sense of things. Sometimes we need someone to come in to our midst and cut to the chase. What is the point that underlies everything we do? What is the central thought that lies behind all of our thinking? The Apostle Paul was chosen by God for this very task. So Paul did not proclaim the traditions of religion. Instead, he taught the “unsearchable riches of Christ,” who is the source of all true doctrine. These are matters which we cannot come to by our own reasoning. A revelation from God is required. Therefore, God chose someone steeped in the old ways to declare the plain and central truth of the gospel.

Paul asserts that the plain, central thought is always Christ alone. He must be at the core and forefront of our thinking too. For when we understand who Christ is, that he is our mediator before the Father, our justification and salvation, we then begin to comprehend with the holy Catholic Church that we cannot be these things. If we do not have faith in Christ alone, there is no communion of saints, no forgiveness of sins, no resurrection of the body, and no life everlasting. When we have faith in him, instead of faith in ourselves and our traditions, then the riches of Christ are ours. It is only for Christ’s sake that the Father lavishes his love and grace on us (1 John 3:1; Eph 1:7-8). That is the plain sense of the gospel.

Prayer: I thank you, Father, for your love and grace that is poured out to me in Christ Jesus. Amen.

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Concerning Love and the Fulfilling of the Law – part 151

Fri, 15 Sep 23 00:00:00 +0000

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Ephesians 6:13-17

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

The knowledge of this faith is necessary to Christians, for it brings the most abundant consolation in all afflictions, and displays to us the work of Christ. Those who deny that people are justified by faith, deny that Christ is mediator and propitiator, and repudiate the promise of grace and the gospel. They teach a doctrine of justification that is inferred either from reason or the law.

Pulling It Together: Whenever your conscience assails you, take up the shield of faith. When you doubt your salvation, take up that shield. Every time the law accuses you of wrongdoing or unholy thoughts, immediately grab that shield. Take it in hand and as you repent of your sins, remember that you are not saved because of a lack of doubts or because you always do good and think well of others. As you hold tightly to that shield, think, “I am saved by faith in Christ alone.” Lift up the shield of faith in Christ every time the devil attacks. Do not trust your thinking and your doing. Trust Christ, who is your shield. Faith in Christ will extinguish every fiery assault of the evil one.

Prayer: Lord, help me to always hold on to you. 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.

Leader's Guide

Concerning Love and the Fulfilling of the Law – part 150

Thu, 14 Sep 23 00:00:00 +0000

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1 Peter 1:3-9

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

That faith which does not manifest itself in confession is not firm. Thus other good works please God because of faith, as the prayers of the Church ask that all things may be accepted for Christ’s sake. They likewise ask all things for Christ’s sake. It is obvious that the close of all prayers adds this clause: “through Christ our Lord.” Accordingly, we conclude that we are justified before God, reconciled to him, and reborn by faith that in repentance apprehends the promise of grace, truly enlivens the frightened mind, and is convinced that God is reconciled and propitious to us for Christ’s sake. Through this faith, Peter says that we are are “guarded...for a salvation ready to be revealed in the last time” (1 Pet 1:5).

Pulling It Together: Justification, righteousness, and salvation are not only received by faith, these things are preserved for us to the end of time. It is faith that vindicates us in this life and gives us hope of the life to come. “The salvation of our souls” is believed because of faith in Christ. We even trust God for all good things in this life by virtue of Christ alone. This is why we always pray, “in Christ’s name.” These promises of God’s grace cannot be trusted to our good works. Yet, through faith in Christ and his work, we hope, believe, and endure all things (1 Cor 13:7).

Prayer: Almighty God, keep me in faith, through Christ our Lord. Amen.

Sun, 10 Sep 23 00:00:00 +0000

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Isaiah 64:6-8

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

So this is no small matter that we argue with the adversaries. We are not looking for useless nuances when we find fault with those who teach that we merit eternal life by works, excluding faith that apprehends Christ as mediator. There is not a syllable in the scholastics concerning this faith which believes that the Father is favorably disposed to us for Christ’s sake. Everywhere they maintain that we are accepted and righteous because of our works, wrought either from reason, or at least by the inclination of that love about which they speak.

Pulling It Together: We cannot reason our way to righteousness. Who has been able to determine, “In this way, I shall be a good person” and been successful in the enterprise? More importantly, even if one was able to be so good, would that goodness be acceptable to God? No, for the prophet tells us that our good deeds are like filthy rags to God unless we call upon the name of the Lord (Isaiah 64:6-7). Our reason cannot create new life; a better or spiritual attitude will not do it; nor will exhausting effort make us righteous before the Almighty. Yet, the person of faith is taken in God’s own hands and shaped into a new person. God smashes us to the potter’s wheel and makes of us whom he wills. The work is the Lord’s which he accomplishes in people who have put their trust in him instead of themselves.

Prayer: Smash me, Lord, and make of me what you will. Amen.

Concerning Love and the Fulfilling of the Law – part 145

Sat, 09 Sep 23 00:00:00 +0000

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Romans 1:1-6

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

We condemn the teaching of the adversaries that understands such passages of Scripture in either a philosophical or a Jewish manner, and so abolishes the righteousness of faith, and excludes Christ as mediator. From these passages they infer that works merit grace, sometimes de congruo, and when love is added, de condigno. They claim that works justify, and because they are righteousness they are worthy of eternal life. This error plainly abolishes the righteousness of faith, which believes that we have access to God for Christ’s sake, not because of our works, and that through Christ, as priest and mediator, we are led to the Father, and have a reconciled Father, as has been sufficiently said above. The doctrine concerning the righteousness of faith is not to be neglected in the Church of Christ, because without it the office of Christ cannot be comprehended. The doctrine of justification that is left is only a doctrine of the law. So we should cling to the gospel and the teaching of the promise which is granted for Christ’s sake.

Pulling It Together: There is a difference between justification and sanctification. Justification is that obedience to the gospel that hears and believes and trusts God’s promise. Sanctification is the obedience that results from such faith. The former saves; the latter does not. Faith hears and believes and is therefore justified to God. Then the Holy Spirit goes to work in the believer, producing the fruit of faith, good works and upright character. It is a false sanctification or holiness that imagines people can bear good fruit through their own efforts, without faith and the resulting power of the Holy Spirit. Such personal holiness or law-keeping gives no credit to Christ, while faith always clings to Christ, believing in the promise of a Savior instead of depending upon works and personal holiness.

Prayer: Holy Spirit, stir up in me the fruit of faith. Amen.

Not everyone likes bread sticks. They are fine for appetizers, but it's nice to have some selection. Add in some onion rings, BBQ wings, cheese curds, veggies...and then you've got something! Faith Apptizers is a sampler platter of Biblical Christianity. With an assortment of styles and topics, offering both a challenge and a chuckle, it intends to awaken your days with faith. These 286 devotions are arranged Biblically, from Genesis to Revelation. Like the good God behind our good book, they will work both the mind and heart, sometimes comforting the afflicted and sometimes afflicting the comfortable. Open up and taste one; then pass 'em around.

Concerning Love and the Fulfilling of the Law – part 144

Fri, 08 Sep 23 00:00:00 +0000

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Romans 5:1–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

No sane person can judge otherwise. We are not trying to be subtle by segregating the fruits from the righteousness of the heart. If the adversaries would only have acknowledged that the fruits please God because of faith, because of Christ as mediator, and that by themselves they are not worthy of grace and of eternal life.

Pulling It Together: Lasting peace with God comes through faith. Our deeds can make us feel good for a while but that feeling is not only false, it does not last. However, when faith in Christ justifies us to God, then we know a confident peace that enables us to stand before God. We rejoice, knowing that he cares for us and hears our prayers in this life, and we have real hope in the life to come. The Holy Spirit and God’s love are given to us, indeed, poured into us so that the character of good fruit is grown in us by God. Faith in Christ promises and accomplishes all of these things: hope, character, the fruit of the Spirit, and works that please God.

Prayer: Thank you, Lord Jesus, for dying for me, and rising from the dead so that I may live. Amen.

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Mon, 04 Sep 23 00:00:00 +0000

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Romans 10:1-4

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Therefore, although the fulfilling of the law merits a reward because rewards properly pertain to the law, we ought to be mindful of the gospel, which freely offers justification for Christ’s sake. We neither keep the law, nor can keep it, until we have been reconciled to God, justified, and reborn. Keeping the law will not please God, unless we are first accepted on account of faith. Because people are accepted because of faith, the initial fulfilling of the law pleases God and has a reward in this life and after this life. Many other remarks concerning the term “reward” might be made here, that are derived from the nature of the law. Because they are so extensive, it must be explained in another connection.

Pulling It Together: We must remain aware of a dangerous temptation as we try to keep the law. As we observe the law, we can be enticed to think too highly of ourselves. If we see ourselves as living an upright life, we may forget about Christ’s benefits. Instead of trusting in Christ’s righteousness as our own, we might begin to trust our own righteousness. Of course, this is not righteousness (Isa 64:6); it is only doing what God expects of his people. Yet, keeping the law does not please God unless done in faith. Observing the law with faith in Christ has an added benefit, since it keeps our minds on Christ and his righteousness, instead of being misled into thoughts about being rewarded for religious and moral lives. The law will never save us, but Christ, who is the end of the law of righteousness, becomes the righteousness of all who believe.

Prayer: O God, I trust in your righteousness, through Jesus Christ the Lord. Amen.

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Concerning Love and the Fulfilling of the Law – part 139

Sun, 03 Sep 23 00:00:00 +0000

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Malachi 3:10-12

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Whenever merit is mentioned, the adversaries immediately transfer the matter from other rewards to justification, even though the gospel freely offers justification on account of Christ’s merits, not because of our own. The merits of Christ are communicated to us by faith. But works and afflictions merit other rewards, not justification, as a reward is offered for the works in these passages. “He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully” (2 Cor 9:6). The measure of the reward is clearly connected with the measure of the work. “Honor your father and your mother, that your days may be long in the land” (Exod 20:12).Here the law also offers a reward to a certain work.

Pulling It Together: Test God and determine whether he will bless you. Do the things that you are commanded and see if he will not pour out his blessings. But never expect him to justify you for the things you do. He blesses the just and the unjust alike (Matt 5:45) but he is only justified to those who have been made righteous through faith in Christ. These are two entirely different matters. God rewards us in this life with the things we need. He often blesses us with more than we need, sometimes because we have earned them. We ought to be thankful for the favors of God in this life. However, the righteousness required for the life to come is something we can never earn (Rom 3:28). God freely bestows this grace upon those who cannot earn it, indeed, upon those sinners who do not deserve his grace (Rom 5:8). He does so, only through faith in Jesus Christ, for all who believe (Rom 3:22).

Prayer: Forgive me, Lord, a sinner, yet one who believes. Amen.

Concerning Love and the Fulfilling of the Law – part 138

Sat, 02 Sep 23 00:00:00 +0000

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Philippians 3:14-16

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

We also confess what we have often testified, that although justification and eternal life pertain to faith, nevertheless good works merit other bodily and spiritual rewards and degrees of rewards, according to 1 Cor. 3:8, “Each will receive his wages according to his labor.” The righteousness of the Gospel, dealing with the promise of grace, freely receives justification and rebirth. But the keeping of the law, which follows faith, has to do with the law, for which a reward is offered and is due, not freely, but according to our works. Those who merit this are justified before they keep the law. They have first been moved into the kingdom of God’s Son (Col 1:13), as Paul says, and made joint-heirs with Christ (Rom 8:17).

Pulling It Together: The issue here—and always—is Christ. Let us not think so much about rewards, but instead, about the reward. We must press on toward the real goal. That goal is not rewards but the reward of being with Christ in heaven. He is the “upward call”; it is not rewards for the works that we have done. We must hold true to the path of faith in Christ, through which we have attained justification with his Father. May we keep our minds upon Christ (Col 3:1-4) who has saved us because of his mercy, not because of the things that we have done (Titus 3:5).

Prayer: Gracious God, help me keep my eyes on the prize of your upward calling in Christ Jesus. Amen.

Concerning Love and the Fulfilling of the Law – part 137

Fri, 01 Sep 23 00:00:00 +0000

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2 Peter 1:1-4

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

The strong hear the mention of penalties and rewards in one way, and the weak hear it in another way, since the weak labor for the sake of their own advantage. Yet the proclamation of rewards and punishments is necessary. In the preaching of punishments the wrath of God is revealed; this pertains to the preaching of repentance. In the preaching of rewards, grace is set forth. When referring to good works, Scripture often mentions faith, in order to include the righteousness of the heart with the other fruits. So it sometimes offers grace along with other rewards, as in Isaiah 58:8-9, and frequently in other places in the prophets.

Pulling It Together: We belong to Christ because of faith. This belonging means that we are his servants. So, we are to do his will and bidding. It also means that we receive his gifts and rewards, if he should choose to grant them to us. By his divine power, he has indeed, granted us all things necessary for us to share his nature. By belonging to Christ through faith, we have escaped the decay of our original natures. While the knowledge of God’s wrath about sin is always present—even as sin is ever present—we do not lose hope. Our hope is immovable because our hope is in Christ and his precious promises. If we were to hope in our good works, it would be a precarious hope, at best. Our hope, however, is based on a knowledge of God and Jesus Christ our Lord, who have multiplied to us both peace and grace.

Prayer: Thank you, Lord, for giving me a faith in you that puts me in equal standing with the apostles. 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.

Concerning Love and the Fulfilling of the Law – part 136

Thu, 31 Aug 23 00:00:00 +0000

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2 Timothy 4:7-8

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Here belongs what Paul says, “Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me” (2 Tim 4:8). For the crown is due to the justified because of the promise. Saints should know this promise, not that they may labor for their own profit, since they ought to labor for the glory of God. They should know that God’s will is to aid, deliver, and protect them so that they will not despair in afflictions.

Pulling It Together

The Lord has fought the fight. He has gone before us and has won the long battle. He is with us and will never leave us or forsake us. Therefore, we should not fear, despair, or be dismayed (Deut 31:8). This is how we may finish our own race, fighting on to the finish. We live by faith (2 Cor 5:7) in the one who is already victor over the conflict. Take heart! Keep the faith. The battle is the Lord’s (2 Chr 20:15). He is victorious over sin and death, and will reward you with the crown of his righteousness.

Prayer: Give me your peace, Lord. Amen.

Scripture texts are assigned for each of the weeks, along with a brief sermon reflection based on the theme. A sample order of service is provided.

Concerning Love and the Fulfilling of the Law – part 135

Wed, 30 Aug 23 00:00:00 +0000

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1 Corinthians 6:9-11

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Stop, reader; you have not the whole of this sorites. For certain “sacraments” of this transference must be added, as when the hood is placed upon the dead. The blessings of Christ and the righteousness of faith have been obscured by these summations. We are not agitating an idle argument concerning the term “reward.” If the adversaries will confess that we are accounted righteous by faith because of Christ, and that good works please God because of faith, we will not debate much more about the term “reward.” We admit that eternal life is a reward because it is something due on account of the promise, but not because of our merits. We have shown above that justification is properly a promised gift of God. The promise of eternal life has been added to this gift, as testified: “Those whom he justified he also glorified" (Rom 8:30).

Pulling It Together

Some orders of monks placed their hoods upon dead bodies, indicating that their good works were transferred to the account of the deceased. But if the living cannot trust that their own works justify, how are the dead to know that the works of others have done so? Is the troubled conscience ever to find rest? Yes, there is a righteousness that we can trust. To know this incomparable peace, one must turn away from human arguments and traditions, and rely upon Scripture alone.

We confess that the unrighteous will never inherit the kingdom of God. We further admit that we were counted among the unrighteous until that day when we were washed in the blood of Jesus (1 John 1:7). We have obtained eternal life because of his righteousness, not by our good works or those of others. So, we see that it is the righteousness of Christ that is transferred to us because we have faith in him. Only when we confess this truth of Scripture, will our hearts and minds will be kept in peace (Phil 4:7).

Prayer: Help me to depend upon you alone, Lord, for righteousness and eternal life. Amen.

In Part 2 of Sola Scriptura, "The Norm of Faith" study shows how anactive view of the Word informs and guides our understanding of what Scripture says. In other words, it will talk about 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.

• Study Guide • See also Sola Scriptura, Part 1: The Source of Faith

Concerning Love and the Fulfilling of the Law – part 134

Tue, 29 Aug 23 00:00:00 +0000

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Romans 14:8-12

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Our adversaries not only ascribe to works a worthiness of grace and eternal life, they also falsely state that they have superfluous merits that they can grant to others for justification, as when monks sell the merits of their orders to others. They heap up these incongruous conclusions in the manner of Chrysippus wherever the word “reward” is heard. For example, it is called a reward; therefore we have works as a price for which a reward is due; therefore works please by themselves, and not for the sake of Christ as mediator; and since one has more merits than another, therefore some have superfluous merits; those who merit them can bestow their merits upon others.

Pulling It Together

Chrysippus was a Greek philosopher who championed propositional logic. If this was the case, then the result would logically be something else. This if-then logic was applied to the term “reward.” If there is a reward, then there must be a price for the reward. Not only was this logic carried in the wrong direction, it was carried to absurd conclusions. The opponents’ conclusions were, that if one pays for his own reward, he might pay more than is due. Therefore, the credit must be transferable to others. This is an argument from human logic instead of from the mind of God. Scripture says that each person is accountable to God. So, the logic of God in Scripture runs as follows. The wages of sin is death (Rom 6:23); since all have sinned, all will die; but Christ has overcome sin and death, and gives his victory as a reward to all who believe (1 Cor 15:57).

Prayer: Thank you, Lord Jesus, for paying the debt that I can never pay. Amen.

The Cross and the Crown is an eight session study in Lutheran Basics, using the word "sola" to get the big picture right: that salvation is all God's doing.

Concerning Love and the Fulfilling of the Law – part 133

Mon, 28 Aug 23 00:00:00 +0000

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Psalm 130:1-8

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

This logic is altogether new. We hear the term “reward,” and are therefore to infer that there is no need of Christ as mediator, or of faith having access to God for Christ’s sake instead of because of our works? Who does not see that this is a befuddled assumption? We do not argue about the term “reward.” Our dispute is whether good works are of themselves worthy of grace and of eternal life, or whether they please God only because of the faith that apprehends Christ as mediator.

Pulling It Together: There is nothing worthy of forgiveness and the resurrection of the body to everlasting life, save the work of Christ. Imagining otherwise does great damage to Scripture and to troubled hearts and minds. The Word of God does not tell us to depend upon ourselves. Rather it teaches that we have a mediator in Jesus Christ. He is the one who stands between us and the Father, for we cannot stand on our own (Psa 130:3). Further, our own consciences warn us that this is faulty thinking. No matter how much good work we do, we know that it is never enough to merit the reward of heaven. We are always left wondering if we have done enough.

So, it is good that we believe in God instead of ourselves. We believe in the Holy Spirit, the Holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen. Nowhere do we confess to believe in ourselves or to trust in our works.

Prayer: Thank you, Lord, for sustaining me through your Word, and through the promise of your forgiveness. Amen.

Subscribe to Connections Magazine today. Connections 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 Love and the Fulfilling of the Law – part 132

Sun, 27 Aug 23 00:00:00 +0000

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Matthew 20:1-10

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

But they are not fair judges since they omit the word “gift.” They also exclude the principal part of the entire matter. Instead, they select the word “reward,” and interpret it in a manner that does injury to both Scripture and the very use of language. They surmise that because it is called a reward, our works ought to be the price for which eternal life is due. These works, they contend, are worthy of grace and life eternal, and do not stand in need of mercy, or of Christ as mediator, or of faith.

Pulling It Together: Eternal life is a reward from God that is based on something very important: his promise. It is not based upon how much work we have done. God rewards our faith in him, not our trust in the things we do. We are justified before God because Christ is always our mediator. He alone has set the record straight. He declares us justified through our trust in his righteousness. Nowhere are we taught that Christ comes to us saying, “I tried to get you off the hook, but you are going to have to pay this fine first—and also do some community service.” Christ does not need our help. We need his help. We are always in need of his mercy and grace, the very things he promises to those who believe.

Prayer: Thank you, Father, for including me as an heir of eternal life, through your Son Jesus Christ. Amen.

Concerning Love and the Fulfilling of the Law – part 131

Sat, 26 Aug 23 00:00:00 +0000

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Luke 6:20-23

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Afterwards works merit other bodily and spiritual rewards because they please God on account of faith. There will be distinctions in the glory of the saints. But here the adversaries reply that eternal life is called a reward, and that it is therefore merited de condigno by good works. We reply briefly and plainly. Paul calls eternal life a gift (Rom 6:23), because the righteousness conferred for Christ's sake at the same time makes us sons of God and fellow heirs of Christ. John says, “He who believes in the Son has eternal life” (John 3:36). Augustine says, as also do very many others who follow him, “God crowns His gifts in us.” It is written elsewhere, “Your reward is great in heaven” (Luke 6:23). If these passages seem to our adversaries to be in conflict, they may explain them.

Pulling It Together: “Blessed are the poor,” Jesus says in Luke’s Sermon on the Plain (Luke 6:20). In Matthew’s Sermon on the Mount, he says, “Blessed are the poor in spirit” (Matt 5:3). You might wonder how there is blessing in poverty. Only when we admit our impoverished spiritual condition, may the kingdom become our possession. When we confess our sin and turn to the father, he enriches us with the righteousness of his Son. Jesus fills us with his Spirit, and we become rich in that which matters most. Our spirits are prospered. All of this is a free gift and reward to those poor people who believe in Christ for the riches of justification, righteousness, and salvation.

Prayer: Give me a longing, Lord, for the reward of heaven. 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.

Leader's Guide

Concerning Love and the Fulfilling of the Law – part 130

Fri, 25 Aug 23 00:00:00 +0000

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1 Peter 1:3-9

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Just as justification pertains to faith, so eternal life also pertains to faith. Peter says, “As the outcome of your faith you obtain the salvation of your souls” (1 Pet 1:9). Our adversaries confess that the justified are children of God and fellow heirs with Christ.

Pulling It Together: Faith is the means of justification, righteousness, and salvation. Only faith keeps our souls at peace before God. Our good deeds will never give us rest. If peace of mind were left to our works and religious ceremony, we would always be scrambling to the next deed and ritual. The things we do never provide confident assurance of rightness with God. However, because of faith, we may sit at the feet of Jesus, assured that we have a justified God in this life.

Faith is also the means by which our salvation is maintained “forever and ever.” We do nothing to eternally preserve our lives. What could we possibly do to attain such a feat? Yet just as we have faith in God to justify in this earthly life, we have faith in him to preserve us to life eternal. This living hope in resurrection and of an inheritance of all that heaven offers also strengthens and sustains faith when we face trials that test our faith in this life.

Prayer: Thank you, Lord Jesus, for giving me the hope of everlasting life with you. Amen.

Concerning Love and the Fulfilling of the Law – part 129

Thu, 24 Aug 23 00:00:00 +0000

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2 Corinthians 5:1-7

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

This rebirth is, as it were, the beginning of eternal life, as Paul says, “But if Christ is in you, although your bodies are dead because of sin, your spirits are alive because of righteousness” (Rom 8:10). “Here indeed we groan, and long to put on our heavenly dwelling, so that by putting it on we may not be found naked” (2 Cor 5:2-3). The sincere reader can judge from these statements that we certainly require good works, since we teach that this faith arises in repentance, and in repentance ought continually to increase. If repentance and faith grow together in repentance, there is Christian and spiritual perfection. God-fearing people are better able to understood this teaching than those things taught by the adversaries concerning contemplation or perfection.

Pulling It Together: We are reborn with a purpose. But let us be clear; the purpose does not precede or cause rebirth. That purpose is the result of our being newly created (2 Cor 5:17), for we are “created in Christ for good works” (Eph 2:10). However, draped in these coats of flesh, it is difficult for us to perfectly walk in God’s ways. Therefore, we groan while we are still burdened by the flesh. We want to be clothed in Christ, with his perfection. So, we repent of our deeds of the flesh and begin to do works of righteousness. This process progresses with many sighs and groans until God finishes what he began (Phil 1:6). Yet, we never trust in these good works, as though they make us perfect. We live by faith, trusting in Christ, not in works of the flesh.

Prayer: Help me to never give up, Lord, and to always trust in you. Amen.

Interactive PDF Certificates for Baptism, Rite of Confirmation, and First Communion. You get all three for one price. Simply download the files, choose the certificate you want to use, type in the name, date, and church information and print on your color printer. Save files to your computer and re-use over and over again!

Concerning Love and the Fulfilling of the Law – part 128

Wed, 23 Aug 23 00:00:00 +0000

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Romans 8:29-30

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

While we are being encouraged and comforted in the midst of terrors, other spiritual inclinations increase: hope and the knowledge, fear, and love of God. We are renewed, as Paul says, in the knowledge of God (Col 3:10) and, “beholding the glory of the Lord, are being changed into his likeness” (2 Cor 3:18). That is, we receive the true knowledge of God, so that we truly fear him, truly trust that he cares for us, and that we are heard by him.

Pulling It Together: What will be the result in the future life for the way we have lived the present life? Left on our own, sin and death are terrifying. Without the comfort and encouragement of God’s word, all one may do is worry, fear, despair, or try to dismiss the thought. Even Christians wrestle with these thoughts. When we sin against God “in thought, word, and deed, by what we have done and by what we have left undone,” we might worry sometimes that we have pushed God too far this time. When have not loved God “with our whole heart,” we can be tempted to wonder if he really loves us. When we “have not loved our neighbors as ourselves,” we can question whether God hears our prayers.

Through such tests of faith, we grow in faith. In fear of God, we face our sins. Confessing our sins, we find that God does indeed love and forgive us. So, our hope is emboldened, and the knowledge of God’s true nature increases. Beholding this glorious nature of God, we begin to shine a bit more, as Moses did when he came down from Mt. Sinai (Exod 34:29). God slowly transforms us until finally, on that great Day, he will complete in us the work that he has begun (Phil 1:6).

Prayer: Thank you, Father, for loving me, through Jesus Christ, your Son and my Lord. Amen.

I Am Who I Am is a six-week study that explores what it means to “not take the name of the LORD your God in vain” (Exod 20:7), while at the same time trusting the promise in Christ that “everyone who calls on the name of the Lord shall be saved” (Acts 2:21).

Concerning Love and the Fulfilling of the Law – part 127

Tue, 22 Aug 23 00:00:00 +0000

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Hebrews 10:22-25

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

We are reborn and receive the Holy Spirit for the very end that the new life may produce new works, new dispositions, the fear and love of God, hatred of lust, and so forth. This faith we speak of arises in repentance, and ought to become deep-rooted and grow in the midst of good works, temptations, and dangers, so that we may be more and more firmly persuaded that God for Christ's sake cares for us, forgives us, hears us. This is not learned without many great struggles. How often conscience is aroused and provokes us to despair when it displays our sins, either old or new, or the impurity of our nature! This handwriting is not blotted out without a great struggle, in which experience testifies what a difficult matter faith is.

Pulling It Together: We should recognize in ourselves that we are disposed to fall back into old ways. But we should also consider that others are just like us. They, like we, need encouragement to live the life of faith. As the great Day of Christ’s return draws ever nearer, we should promote love and good works in others. People get worn out from their vocations, their everyday lives, and even the troubles of the church. It should not be a surprise to us that many people even need encouragement to be in worship. The temptation to forsake the assembly is ever-present, and for many has become a habit. But how else will they be lifted above the troubles and temptations of this life unless they draw near to God with faith to receive his Word and Sacraments? How else will they be excited to love and good works unless they gather with a room full of sinners and see that faith is alive in people just like themselves?

Prayer: Lord, lift me when I fall, so that I might encourage someone’s faith today. Amen.

Concerning Love and the Fulfilling of the Law – part 126

Mon, 21 Aug 23 00:00:00 +0000

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Romans 8:12-15

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Here the adversaries will cry out again that there is no need of good works if they do not merit eternal life. We have refuted this pretense above. Of course, it is necessary to do good works. We say that eternal life has been promised to the justified but those who walk according to the flesh retain neither faith nor righteousness. We are justified for this very purpose, that being righteous, we may begin to do good works and to obey God’s law.

Pulling It Together: Good works are evidence that a person has been justified. For the Spirit who produces good works only indwells the justified. Those who have been reborn begin to do good works freely, in the power of God, not because they fear God, temporal punishment, or eternal damnation. Good works are not something Christians owe in order to pay off a debt of righteousness. This would be living in the flesh and in fear. Those who are reborn in Christ, live according to the Spirit, believing that the Father loves and forgives them. As his children, we begin to act like his children, not because of troubled consciences but because of the impulse of the Spirit.

Prayer: Father, move me with your Spirit to love Christ by keeping his commandments. Amen.

The Cross and the Crown is an eight session study in Lutheran Basics, using the word "sola" to get the big picture right: that salvation is all God's doing.

Concerning Love and the Fulfilling of the Law – part 125

Sun, 20 Aug 23 00:00:00 +0000

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Romans 9:30-32a

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

So when mercy is spoken of, faith in the promise must be added. This faith produces sure hope because it relies upon the Word and command of God. If hope relied upon works, then it would be very uncertain because works cannot pacify the conscience, as has been frequently said above. This faith makes a distinction between those who are saved, and those who are not. Faith makes the distinction between the worthy and the unworthy because eternal life has been promised to the justified, and faith justifies.

Pulling It Together: Why did the gentiles come to a state of righteousness when the Jews worked hard at it but never arrived? Why did the gentiles attain righteousness when they did not even try? The answer is mercy. God’s mercy brought them to a state of righteousness. The gentiles did not believe in a system of religious works that made them righteous. They believed that God made them righteous through Christ. They had faith in God instead of themselves.

As long as people depend in themselves, and trust in their works, peace in the conscience will be fleeting. Their horizon will be filled with the lack of good works, failed efforts, and sin. The result will always be troubled consciences. However, those who trust God for righteousness through Christ, will see their own lack of good works but look to Christ’s work on the cross for salvation. They will notice their failures but depend on Christ’s victory over sin and death (1 Cor 15:57). They will confess their sins but see beyond them to the Savior. Their horizon is heaven; and it filled with confident hope in God’s mercy.

Prayer: Merciful God, give me a sure hope in Jesus Christ my Lord. Amen.

Concerning Love and the Fulfilling of the Law – part 124

Sat, 19 Aug 23 00:00:00 +0000

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Romans 10:13–17

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

These thoughts exert the mind, so we will briefly reply. It is necessary to firmly hold that we are saved by mercy so that hope may be certain, and so that there may be a prior distinction between those who obtain and those who do not obtain salvation. Unless it is qualified, this expression seems absurd. In civil courts and in human judgment, a right or a debt is certain, and mercy is uncertain. The matter is different with respect to God’s judgment. Here, mercy has God’s clear, certain promise and command. Strictly speaking, the gospel is the command to believe that God is merciful toward us for Christ’s sake. “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: What came first, the chicken or the egg? Some love to deliberate over such things; these questions wear out other people. For them, it is enough to know that we are saved through faith in Christ. Yet here, there is a clue for those who need to know the causes of things. The order of progression toward salvation is clear in Paul. One is saved through faith by grace (Eph 2:8). Faith in the promise precedes salvation. God’s grace comes before it all. Those who hear the gospel and believe with faith in Christ are those who are saved. All of this comes from the gracious hand of God.

Prayer: Thank you, God, for all those you have sent to me with the good news of your salvation. Amen.

Concerning Love and the Fulfilling of the Law – part 123

Fri, 18 Aug 23 00:00:00 +0000

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Ephesians 1:13-14

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Let us, therefore, hold fast to the Church’s confession that we are saved by mercy. Some may think, “If we are to be saved by mercy, hope will be uncertain, if in those who obtain salvation nothing precedes it by which they may be distinguished from those who do not obtain it.” We must give them a satisfactory answer, since the scholastics, moved by this reasoning seem to have devised the term meritum condigni.

Pulling It Together: If there must be something observed before one is able to hope in God’s mercy, there is such evidence. Faith is the antecedent. That is the difference between those who will receive God’s mercy and those who will not. The preceding factor is not condignity, an imagined worthiness because of good works. The difference that precedes salvation is easy to determine. That distinguishing feature is trust in the one who saves. Those who hear the gospel and believe in Christ are those who receive God’s mercy and are saved.

Prayer: Loving Father, thank you for guaranteeing my salvation through belief in Christ and the seal of his Spirit. Amen.

By the Will of God is an eight part sermon series on Ephesians that follows the summer lectionary, year B. It uses the Brobston Telemetry Method of Preaching which is an easy way to capture the hearts and minds of listeners and draw them into the Good News of Jesus Christ.Use this series to focus on the will of God in our lives. It is also a great resource to give to lay-preachers in congregations where supply pastors are unavailable to fill in when the pastor goes on vacation. Each week there is a description of the bible passage, an image to build from, a section called "going deeper" which digs into the lesson even further, and some questions to use if you decide to discuss the sermon in a Bible Study or other forum.

Concerning Love and the Fulfilling of the Law – part 122

Thu, 17 Aug 23 00:00:00 +0000

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Luke 17:7-10

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

It is clearly a juvenile fallacy to interpret “unprofitable servant” as meaning that works are worthless to God but are profitable to us. Christ is speaking of a profit that would make God a debtor of grace to us, though it is out of place here to discuss what is profitable or unprofitable. “Unprofitable” servants means “insufficient,” because no one fears, loves, and trusts God as much as he ought. But let us be done with these cold quibbles of the adversaries which sound minds will easily judge when they are brought to the light. They think they have found a flaw in words that are very plain and clear. But everyone can see that this passage condemns confidence in our own works.

Pulling It Together: Our works earn us nothing. This is a clear teaching, made even clearer by understanding that the word translated as “servant” in so many English translations, literally means “slave.” This is humanity’s condition; we are not mere servants, in today’s understanding of someone who is paid for their service. We are indentured servants, slaves to sin and death, and we can never earn our freedom. No matter how much work we do, that labor is simply what is demanded of a slave. The slave’s work does not make the master indebted to the slave.

Either the master sets us free—and death and the devil are not going to do that—or someone pays our debt and sets free. This is precisely what Christ has done for us. He has paid our debt and liberated us, declaring, “No longer do I call you slaves” (John 15:15 NASB). If we are no longer indentured, to whom do we owe the debt? Indeed, if there is no longer a debt to be repaid, since Christ has paid it (Col 2:14), why would we even imagine a debt is to be requited? We not only condemn confidence in works, the whole notion of paying an already-paid debt is unreasonable.

Prayer: Thank you, God, for paying my sin debt, nailing it to the cross of Christ. Amen.

Concerning Love and the Fulfilling of the Law – part 121

Wed, 16 Aug 23 00:00:00 +0000

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James 4:6–10

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Ambrose says it well: “Grace is to be acknowledged; but nature must not be disregarded.” We must trust in the promise of grace, not in our own nature. But the adversaries act in accordance with their custom, and distort the judgments about faith which have been given in support of faith. We leave these thorny points to the schools.

Pulling It Together: Our nature wants to do it all, and only hopes that God will give us his grace. That is the wrong inclination. Do not trust in your efforts; do not trust the old self-reliant nature that thinks God cannot achieve justification but you can attain it if you only work at it enough. The old nature believes that if one loves enough, is joyous all the time, at peace, patient and kind toward others, is good, faithful, and self-controlled, that person will have earned God’s grace. It is the ultimate pride to think that God cannot do a thing but you can.

But the new nature of those reborn in Christ relies upon God’s grace despite our inability to produce the fruit of the Spirit. We confess that this fruit does not come from us but instead, as the term itself makes clear, comes from the Spirit. These are not the fruit of the Christian; they are the fruit of the Spirit. Because we cannot depend upon our being fruitful to merit God’s grace, we should depend upon him—for his grace is already abundantly present. Then, when he produces his fruit in our lives, we may simply be humble and thankful that God has done what we could never do.

Prayer: Holy Spirit, help me depend upon you to bear your fruit in my life. Amen.

This booklet provides a suggested list of Bible verses, prayers, and familiar worship texts assigned to various age levels, recommended for use along with Sola Publishing’s Sunday Schoolhouse curriculum series. The order of texts matches the suggested grade levels in Luther’s Small Cat Series: elementary-aged curriculum on Martin Luther’s Small Catechism, also available from Sola Publishing.

Concerning Love and the Fulfilling of the Law – part 120

Tue, 15 Aug 23 00:00:00 +0000

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2 Thessalonians 2:13-17

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

But if they mean to argue from analogous statements—When you have done all things, do not trust in your works, and when you have believed all things, do not trust in the divine promise—there is no connection. They are not analogous, as the causes and objects of confidence in the former proposition are not the same as the latter. In the former, confidence is in our own works. In the latter, confidence is in the divine promise. Christ condemns confidence in our works; he does not condemn confidence in his promise. He does not wish us to despair of God's grace and mercy. He accuses our works as unworthy, but does not accuse the promise which freely offers mercy.

Pulling It Together: If a man was swimming in the ocean and began to drown, he would be quite correct to not trust his own efforts to save himself. But he would yell with his last breath to the lifeguard. The lifeguard is trained and dependable to save drowning swimmers. Think how the struggling swimmer’s hopes would buoy him up as he saw the lifeguard swimming toward him.

Would we now take a perfectly understandable comparison and turn it on itself? When you have swam your best but are about to drown, do not trust your swimming skills. Likewise, though you believe the lifeguard is there to save you, you cannot trust him either. It would be a special kind of madness to think like this. We immediately see through the bad analogy.

Just as a lifeguard may be trusted to save drowning swimmers, God may be trusted to save poor sinners. We are right to not trust in our religious skills and our good deeds. But we would be very wrong to not trust the promise of God.

Prayer: Lord, keep me steadfast in the word of your promise. Amen.

Concerning Love and the Fulfilling of the Law – part 119

Mon, 14 Aug 23 00:00:00 +0000

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Titus 3:4-7

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Faith saves because it apprehends mercy and the promise of grace, even though our works are unworthy. Knowing this, their argument does not offend us: “When we have believed all things, say, ‘We are unworthy servants.’” Understanding that our works are worthless, we declare with the entire Church that we are saved by mercy.

Pulling It Together: There is faith and there is the fruit of faith. Faith ought to have results in this life, not just the result of an eternal life to come. For we pray, “Thy will be done on earth as it is in heaven.” But those results—the fruit of our faith, our participation in the will of God—are not payments to God. We are not defraying a debt to God by slowly working it off in this life. That is not the way God’s economy works, as the Father has already paid the debt through his Son because our pitiful works could never amount to salvation. To insist on working off an already paid debt, cheats God by refusing his great gift. He has freely given us salvation through his mercy and loving kindness in Christ. He has also regenerated us to live the life of faith. In this new life, we continue to rely on Christ for salvation while we bear the fruit of faith through the power of his Holy Spirit. So, none of this is done in our own power or righteousness. God has done—and continues to do—it all.

Prayer: Help me to bear fruit for your kingdom, Lord, but depend upon you alone for salvation. Amen.

Teacher's Guide

Concerning Love and the Fulfilling of the Law – part 118

Sun, 13 Aug 23 00:00:00 +0000

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Psalm 79:8–9

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Although these absurdities do not deserve a refutation, nevertheless we will reply to them in a few words. The antistrophe is defective. First, the adversaries are deceived in regard to the term “faith.” If it means a knowledge of history that the wicked and devils also have, our opponents would be correct in arguing that faith is unprofitable when they say, "When we have believed all things, say, ‘We are unworthy servants.’" But we are not speaking of knowledge of history. We are talking about confidence in the promise and mercy of God. This confidence in his promise confesses that we are unworthy servants. Indeed, the confession that our works are unprofitable is the very voice of faith, as demonstrated in the example of Daniel that we already cited above. “We do not present our supplications before thee on the ground of our righteousness, but on the ground of thy great mercy” (Dan 9:18).

Pulling It Together: God forgives us for the sake of his name. His reputation is at stake, so he will keep his promise. This is easy to understand. God does not require our works of righteousness, for that would mean that he forgives for our sake, because of the things we have done, because we have a righteous name to honor. Our works are unprofitable and unnecessary for salvation, forgiveness, and justification because God’s word is sufficient. He has promised to forgive for his own sake, because of his name.

A person might know that this is what Christians believe, but that knowledge does not merit justification. A person might not feel forgiven, and so, do an abundance of good works, hoping that God will forgive them because of their deeds. Yet those deeds will not earn forgiveness. Knowledge and deeds are both useless for salvation, since they cannot earn God’s grace. God’s word of promise is all that matters; you either believe him or you do not. Faith takes hold of God’s promise, believing that we are freely forgiven and justified for his name’s sake, for Christ’s sake. Faith adds nothing to the promise; it takes God at his word.

Prayer: When my iniquities prevail against me, Lord, help me to trust your promise of atonement. Amen.

Concerning Love and the Fulfilling of the Law – part 117

Sat, 12 Aug 23 00:00:00 +0000

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John 15:14-17

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

The teaching of Christ also applies here. “So you also, when you have done all that is commanded you, say, ‘We are unworthy servants; we have only done what was our duty’” (Luke 17:10). These words clearly declare that God saves because of mercy and his promise, not that it is due because of the value of our works. At this point our opponents wonderfully play with the words of Christ, making an antistrophe and turning it against us. Daring to speak over the words of Christ, they declare that if we have believed all things, we are unworthy servants. Then they add that works are of no profit to God, but are profitable to us. See how the adolescent study of sophistry delights the adversaries.

Pulling It Together: Behold, what importance some people place in their works. They value deeds so thoroughly that they distort the words of Christ. When he downplays works, they exalt them. While he promotes the Father’s mercy, they degrade it by adding as a requirement of grace what Christ says is mere duty. The keeping of the commandments, including Christ’s command to love one another (John 15:12), is simply living out Christian discipleship. This is what it looks like to be a Christian. It shows that one is rightly related to Christ, that one is his friend, chosen by him to live a life of faith instead of mere servanthood.

Beware of anything that comes between you and faith in Christ. If you find yourself thinking how fine a Christian you are because of your great love, you are exalting your works over Christ. If you discover that your conscience is dependent upon keeping the law, you are not availing yourself of a greater peace of mind—that peace of God that surpasses all understanding (Phil 4:7).

Prayer: Thank you, Jesus, for choosing me to be your friend. Amen.

John is the fourth book in the "Old Places, New Faces" series. Twelve studies explore the profound metaphors of the Gospel of John. This study guide will make the story of Christ alive and relevant for today's readers.

Concerning Love and the Fulfilling of the Law – part 116

Fri, 11 Aug 23 00:00:00 +0000

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John 10:7-9

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

We also wonder what our adversaries do in prayer, if indeed, the profane men ever ask anything of God. If they declare that they are worthy because they have love and good works, and ask for grace as if they had earned it, then they pray precisely like the Pharisee in Luke 18:11, who says, “I am not like other men.” He who prays for grace without relying upon God's mercy, dishonors Christ, who intercedes for us as our High Priest. Therefore, prayer relies upon God's mercy when we believe that we are heard for the sake of Christ, the High Priest, as he himself says, “ If you ask anything of the Father, he will give it to you in my name” (John 16:23). He says, “In my name,” because without this High Priest we cannot approach the Father.

Pulling It Together: If we come to God, expecting that we deserve his grace, then we are thieves of grace. When we think that we have earned God’s mercy and may therefore demand it, we rob God of the glory that belongs to him alone. We need a mediator, someone to go between us and God. Christ alone has earned this authority by ransoming himself for all people (1 Tim 2:5-6). If we imagine that we have attained such a high position, we steal the grace that the Father would freely give us through the Son whom he loves (Eph 1:6). We must therefore, always pray through Christ, expecting nothing because of ourselves or because of our deeds, yet expecting all good things of the Father because of his Son.

Prayer: Thank you, Lord, for making a way to the Father of grace. Amen.

Learning the Lord's Prayer teaches the Lord's Prayer according to the pattern of Luther's Small Catechism, and is recommended for the Second Grade Level. Each week focuses on a specific Bible story which illustrates the theme, with additional references from Scripture and Luther's Small Catechism - Children's Version.

Teacher's Guide

Concerning Love and the Fulfilling of the Law – part 115

Thu, 10 Aug 23 00:00:00 +0000

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Daniel 9:15-19

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Jonah also says, “Those who regard vanities abandon their own mercy” (Jonah 2:9, Vulgate). All confidence is vain, except confidence in mercy. Mercy delivers us; our own merits, our own efforts, do not. Accordingly, Daniel also prays, “For we do not present our supplications before thee on the ground of our righteousness, but on the ground of thy great mercy. O Lord, hear; O Lord, forgive; O Lord, give heed and act; delay not, for thy own sake, O my God, because thy city and thy people are called by thy name” (Dan 9:18-19). So Daniel teaches us to take hold of mercy when we pray, that is, to trust in God's mercy, not in our own merits before him.

Pulling It Together: The First Commandment teaches us that God is faithful to deliver his people. “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery” (Exod 20:2). When we confess our sin, God may also be depended upon to bring us out of our bondage to sin (1 John 1:9). We either admit our condition or remain in subjugation. The Hebrews might have stayed behind; and we too may remain enslaved to sin. So, we confess that we are in bondage. Further, we confess that we cannot free ourselves. Just as the Hebrews could not escape from their Egyptian overlords without God’s help, we cannot free ourselves from our masters: sin and death.

As God delivered the Hebrews through the Red Sea, he brings us safely through the waters of baptism. They wandered in the wilderness and finally arrived in the promised land. We move through this life and at long last, arrive at the gates of heaven. All of this is accomplished because God has promised and, in his great mercy, keeps his covenant. We take hold of his promises by faith, not by the bitter labors of “heavy burdens” and “hard service” (Exod 1:14). When God’s people depend upon their hard work, they are enslaved. Yet, when they do not depend upon their own efforts, but trust in God to do the necessary work, they are liberated from their slavery to sin and death. They are freed to live in the new kingdom, and never again regard Egypt.

Prayer: Though my efforts are unworthy, Lord, save me according to your great mercy. 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.

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.

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Concerning Love and the Fulfilling of the Law – part 114

Wed, 09 Aug 23 00:00:00 +0000

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Luke 11:2–4

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

“I feared all my works” (Job 9:28, Vulgate). “If I wash myself with snow, and cleanse my hands with lye, yet thou wilt plunge me into a pit” (Job 9:30). “Who can say, ‘I have made my heart clean; I am pure from my sin’?” (Prov 20:9). “If we say we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8). In the Lord's Prayer the saints ask for the forgiveness of sins, so even the saints have sins. “He will by no means clear the guilty” (Num 14:18; Exod 34:7). “The Lord your God is a devouring fire” (Deut 4:24). Zechariah also says, “Be silent, all flesh, before the Lord” (Zech 2:13). “All flesh is grass, and all its beauty is like the flower of the field. The grass withers, the flower fades, when the breath of the Lord blows upon it” (Isa 40:6). In other words, the flesh and the righteousness of the flesh cannot endure the judgment of God.

Pulling It Together: Our sin leaves us indebted to God. This is why Jesus tells us to pray, “Forgive us our sins.” Matthew uses the word “debt” (Matt 6:12), making it clear that we owe God for our moral failure. No one is exempt; all people owe God. But we cannot pay our debt. Our sin nature, our natural being, cannot stand before the glory of God. We cannot work off our debt either, since the righteousness of the flesh will not endure God’s judgment (Rom 3:20). If anything, we should fear and distrust what we consider our good works. Without faith in Christ, these good works will burn with all the other “bad works” that we have done. We cannot cleanse ourselves. All we can do is avail ourselves of the mercy of God, praying, “Forgive us.”

Prayer: Father, thank you for hearing me when I pray, and forgiving me when I ask. Amen.

The Sola Confirmation Series is a basic work-book style Confirmation curriculum, 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 Lord's Prayer workbook is a ten-week unit, which includes one session on the Introduction, each of the Petitions, and the Conclusion. The Scripture focus in the Lord's Prayer series is on the Parables of Jesus, with Bible Study lessons taken from the Gospels.

Leader's Guide

Concerning Love and the Fulfilling of the Law – part 113

Tue, 08 Aug 23 00:00:00 +0000

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Hebrews 10:19–23

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law – part 113

Scripture also often emphasizes the same. “Enter not into judgment with thy servant; for no man living is righteous before thee” (Psa 143:2). This passage absolutely denies the glory of righteousness, even to all saints and servants of God, if God does not forgive but judges and convicts their hearts. When David boasts in other places of his righteousness, he speaks of his cause against the persecutors of God's Word. He does not speak of his personal purity. He asks that the cause and glory of God be defended, as in Psalm 7:8: “Judge me, O Lord, according to my righteousness and according to the integrity that is in me.” Likewise, in Psalm 130:3, he says that if God recorded our sins no one could endure God's judgment. “If thou, O Lord, shouldst mark iniquities, Lord, who could stand?”

Pulling It Together: Pour some dirt into a cup of water and find out how many people will drink? Just so, we are not palatable; each person is just some good mixed in with the bad. We are each an undrinkable cup. Everyone sins. Even the deeds we do that others consider good, are of no estimation before the Holy God. For we are not good if we are sometimes bad. Therefore, we cannot stand before God’s glory—unless he makes us holy. Unless the righteousness of Christ is imputed to us, we will never endure his glory.

Thanks be to God, that when we admit the bad within us, turning to the Lord, asking his forgiveness, believing that Christ Jesus died for our sins, he makes us good. This is not accomplished in any part by the good deeds we may do, nor by the intentions of the heart—even those that we rarely accomplish. So, we cannot make ourselves good; it is only God who can make someone righteous. He makes sinners gloriously righteous by giving them Christ’s righteousness. He forgives their sins and considers them completely righteous and holy for Christ’s sake, not ours. He is the only way (John 14:6) to the Father. There is no back door. Yet, through Christ, we may enter into the presence of God with confidence. Washed by his pure water, we may draw near with the full assurance of faith in Christ.

Prayer: Help me to hold fast the confession of my hope, Jesus Christ the Lord. Amen.

Concerning Love and the Fulfilling of the Law – part 112

Mon, 07 Aug 23 00:00:00 +0000

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Hebrews 4:14-16

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

The subject is well known and has a great many clear testimonies in Scripture and in the Church Fathers, all declaring with one voice that, even though we have good works, yet in these very works, we need mercy. Depending upon God’s mercy, faith cheers and consoles us. Therefore, the adversaries teach erroneously when they exalt merits, adding nothing about this faith that apprehends mercy. As we have said before, the promise and faith must cooperate since the promise is not apprehended unless by faith. So we say again that the promised mercy requires faith, and cannot be apprehended without faith. Therefore we justly find fault with the doctrine of meritum condigni since it teaches nothing about justifying faith. Furthermore, it obscures the glory and office of Christ as mediator. We should not be regarded as teaching anything new in this matter, since the Church Fathers have so clearly handed down the doctrine that even in good works we need mercy.

Pulling It Together: We cannot make any offering for sin that produces mercy and forgiveness. Our virtue will not do it, nor will religious works, the right disposition, or remorse. Yet there is still hope in the mercy of God, since our great High Priest has made the one offering that makes the difference. No other sacrifice affords God’s grace. Because his grace is only taken hold of through faith, we are able to confess with the Scripture that we may confidently draw near to the cross and receive the promised grace of God. If grace was to be apprehended through our own means, we could never have such bold confidence. It is faith in Christ that transports us to the cross, that blessed place of hope where our sins were carried and buried by Jesus Christ our Savior.

Prayer: I give you the honor and glory, Lord, and place all my hope in you. Amen.

Three Keys to What Lutherans Believe is a three-session introduction to themes in Lutheran theology. By focusing on key biblical concepts, it demonstrates the primary themes that Lutherans emphasize in thinking about the Christian faith and the teachings of Scripture. The study may be particularly suited to new member classes, adult baptismal or confirmation instruction, or for use with young adults. For use in shorter sessions, leaders may choose to divide each lesson into two parts to create a six-week study.

Concerning Love and the Fulfilling of the Law - part 111

Sun, 06 Aug 23 00:00:00 +0000

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Proverbs 28:13-14

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law – part 111

Fourth, the entire Church confesses that eternal life is attained through mercy. Speaking of the works that saints do after being justified, Augustine says in On Grace and Free Will, “God leads us to eternal life not by our merits, but according to His mercy.” In book nine of his Confessions, he writes, “Woe to the life of man, however much it may be worthy of praise, if it be judged with mercy removed.” In his treatise On the Lord’s Prayer Cyprian says, “Lest any one should flatter himself that he is innocent, and by exalting himself, should perish the more deeply, he is instructed and taught that he sins daily, in that he is bidden to entreat daily for his sins.”

Pulling It Together: Everybody sins. Anyone who claims otherwise, is kidding himself (1 John 1:8) but God is not fooled. We were born into sin (Psa 51:5); it invades all of life. What can be done about this condition that pervades us? Nothing. There is nothing that you can do except hope in a merciful God. Without his mercy, there is only judgment and death (Heb 9:27).

We may hide our sin from others but we cannot hide from God, who is not only merciful but righteous and just. It is a foolish person who, having no fear of God, hardens his heart and does not forsake his sin. But the wise person trembles before the Almighty, and admits his sin. Because he believes that he may depend upon God’s mercy, he does not despair by taking matters into his own useless hands. He relies completely on the only one who is willing, able, and just to do something about his sinful life (1 John 1:9). He confesses his sin and obtains God’s mercy.

This is all we can do, though we really are not doing a thing. We are only admitting our sin and leaving it with God to handle. In this confession, we will have done everything needful for peace with our merciful God.

Prayer: Loving Father, help me to truly confess my sins—not in the length of the list but in the range of my trust in your mercy. Amen.

Teacher's Guide

Concerning Love and the Fulfilling of the Law - part 110

Sat, 05 Aug 23 00:00:00 +0000

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Hebrews 6:17-20

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Third, how will the conscience know when a work has been done through this inclination of love so that it is assured it has merited grace de condigno? This distinction, that people merit at one time de congruo and at another time de condigno, was devised to elude the Scriptures. As we have already said, the intention of the one who works does not distinguish the kinds of merit. In their security, hypocrites simply think their works are worthy, and that for this reason they are accounted righteous. Yet, terrified consciences doubt concerning all works, and for this reason are continually seeking other works. For this is what it means to merit de congruo: to doubt and to work without faith until despair takes place. In a word, all that the adversaries teach in regard to this matter is full of errors and dangers.

Pulling It Together: Some people have faith in their works. They believe that there are certain things they can do to earn God’s grace. This imagined acquisition of grace is called condignity or de condigno. It betrays a lack of faith in the finished work of Christ, trusting instead, that God will dignify human works with the grace of forgiveness and righteousness. There are others, sometimes those same people, who doubt the merit of condignity (as they should) and grasp at any good work in the hope that God will offer his grace in return. This is the so-called merit of congruity or de congruo, in which people hope that their efforts will bring them into harmony with God.

How can either condignity or congruity offer hope to the despairing soul? They cannot. Only Christ offers hope that is so sure and steadfast that it is an anchor for the soul. If our anchor is in self, the winds of doubt will drag us across the ocean to shipwreck. But when our hope is in Christ, the anchor holds.

Prayer: Give me faith to trust in you, Lord, my Rock and the anchor of my soul. Amen.

Leader's Guide

Concerning Love and the Fulfilling of the Law - part 109

Fri, 04 Aug 23 00:00:00 +0000

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Mark 14:32-38; 1 Kings 19:11-13

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Second, the doctrine of the adversaries leaves consciences in doubt. Because the law always accuses us, even in good works, consciences can never be pacified. “For the desires of the flesh are against the Spirit” (Gal 5:17). Therefore, if a conscience believes that it must please God by the sake of its own work, instead of for Christ's sake, how will it have peace without faith? If hope springs from merits, what work will the conscience find that may firmly be relied upon as worthy of eternal life? Paul speaks against these doubts. “Since we are justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1). We ought to be firmly convinced that righteousness and eternal life are granted us for Christ's sake. Paul also says of Abraham that, “In hope he believed against hope” (Rom 4:18).

Pulling It Together: The spirit is compelled to have faith in God but the flesh is weak. It is hard to stay awake and watchful against the accusations of the law. It is easy enough, however, to fall asleep, dreaming that there must be some way that we might please God and avert his wrath. So, we must remain alert, listening carefully beneath the roar of the law’s accusations. The law thunders and quakes against the conscience. The fiery judgment of God leaves us unsettled and trembling. But listen; there is also the sound of a low whisper, calling us to stand before the Lord. It is the Spirit of the Lord coming to us through the gospel. Although he convicts us of sin, righteousness, and judgment (John 16:8), he does so with the hope of forgiveness. He calls us to the exit of our cave of doubts, awakening us to the reality of God’s mercy and grace, through Jesus Christ the Lord.

Prayer: Lead me, Lord, by your Spirit so that I am not controlled by the flesh. Amen.

The Great Search is a Christmas program that tells the story of those faithful travelers who made the journey to Bethlehem that very first Christmas. With the help of modern inventions, the magi, shepherds, and angels go on a Great Search to find the Christchild. This program can easily be adapted for large or smaller congregations. The congregation participates in the program through the singing of Christmas Carols.

Concerning Love and the Fulfilling of the Law – part 108

Thu, 03 Aug 23 00:00:00 +0000

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From the Word: 15 We are Jews by nature, and not from Gentile sinners. 16 Yet, knowing that a person is not justified from works of the law, but through faith in Jesus Christ, even we believed on Christ Jesus that we might be justified by faith in Christ, and not by works of the law, for no flesh will be justified by works of the law. 17 But if, seeking to be justified in Christ, we too were revealed as sinners, is Christ a servant of sin? May it never be so! 18 For if I rebuild those things that I leveled, I prove myself an overstepper (Galatians 2:16-18).

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

What else is this than to transfer the glory of Christ to our works, when we seek to please God because of our works instead of because of Christ? This also robs Christ of the glory of being the mediator, who is mediator perpetually, and not merely in the beginning of justification. Paul also says that if one who is justified in Christ later seeks righteousness elsewhere, he calls Christ “an agent of sin” (Gal 2:17) because he does not fully justify. The adversaries are quite absurd when they teach that good works merit grace de condigno, as though when the conscience is terrified after justification, as is often the case, grace must be sought through a good work, and not by faith in Christ.

Pulling It Together: Those who consider themselves Christian would confess that Christ saves. But the later actions of some betray a different belief than what they confess. Because they still sin, as everyone does, they begin to seek their salvation and forgiveness by doing something that they hope will appease God, whom they imagine must be angry with them. Because their consciences are troubled, they seek peace and reassurance in their own virtue instead of in Christ. But there is never lasting peace of mind for those who trust in the need to add their own deeds to what Christ has already fully accomplished.

The holy, catholic, Christian Church teaches, preaches, and confesses that we are saved by God’s grace through Christ our propitiator. We cannot be redeemed by our efforts to appease him. We demonstrated earlier that even Jerome said, “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.” Either Christ has saved us or he has not.

Prayer: Increase my faith in you, Lord, so that I will not depend upon myself. Amen.

Why Did Jesus Have to Die? examines the most profound event of salvation history—the crucifixion of Jesus Christ—exploring from a biblical perspective what is known as the doctrine of the Atonement. This six-week Bible Study would be particularly appropriate during the season of Lent.

Leader's Guide

Concerning Love and the Fulfilling of the Law - part 107

Wed, 02 Aug 23 00:00:00 +0000

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1 Timothy 2:3-6

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law – part 107

It is also clear that we cannot observe the law without the aid of Christ, as he himself tells us. “Apart from me you can do nothing” (John 15:5). So before we are able to observe the law, our hearts must be born again by faith. Therefore, it is understandable why we find fault with the doctrine of the adversaries concerning meritum condigni. The decision is very easy, since they do not mention faith or that we please God by faith for Christ's sake. Rather, they imagine that good works, done because of an inclination to love, constitute a righteousness worthy by itself to please God, and earn eternal life with no need of Christ as mediator.

Pulling It Together: There is no good thing that we can do, or even a lifetime’s collection of good works, that God would dignify as a righteousness worthy of eternal life. If that were so, why would he have sent his Son to be the satisfaction or propitiation for our sin? Why would God require faith in Christ if we could earn our own salvation? We need Christ; we cannot save ourselves. There is only one God and Savior (Titus 2:13; Jude 25) and he needs no assistance from us. He has paid the penalty for our sin, ransoming us from death (Mark 10:45). Jesus has negotiated or mediated the price that we could never pay, so that we could come to a knowledge of the truth and be set free (John 8:32) from sin and death. All of this happens without our help, but not without faith in Christ.

Prayer: Thank you, Jesus, for completely saving me so that I may have faith in you and not worry if there is something that I must still do to inherit eternal life. Amen.

One For All is a nine-session Bible study 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."

Leader's Guide

Concerning Love and the Fulfilling of the Law - part 106

Tue, 01 Aug 23 00:00:00 +0000

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Hebrews 12:28-29

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

These things are also plain, that we overcome the terrors of sin and death by faith, not by love, since our love and fulfilling of the law cannot stand against the wrath of God. Paul says that we we have access to God by faith in Christ (Rom 5:2). We stress this statement so frequently because of its clarity. It shows most plainly the state of our whole case, and when carefully considered, teaches abundantly about this whole matter, bringing consolation to well-disposed minds. Accordingly, it is advantageous to have it at hand and in sight, not only so that we may be able to use it against the doctrine of our adversaries, who teach that we come to God not by faith, but by love and merits, without Christ as mediator, but also so that we may cheer ourselves and exercise faith when fear assails us.

Pulling It Together: True faith in Christ is not shaken for long, since it remembers the source and object of its faith. Faith does not seek to appease an angry God but instead, recalls that God graciously forgives sins for Christ’s sake. Because of our trust in God, we are able to worship him without fear. We are consoled by the gospel that teaches us of a loving Father. Because God has imputed Christ’s righteousness to us, we are not destroyed by his “consuming fire”; we are cleansed by it instead. Our works and dispositions do not make us clean or righteous. Christ alone makes us righteous and enables us to stand before him with reverence and awe, offering him acceptable worship (Rom 5:2).

Prayer: Lord Jesus, cleanse me with your shed blood so that I may offer you acceptable worship. Amen.

Teacher's Guide

Concerning Love and the Fulfilling of the Law – part 105

Mon, 31 Jul 23 00:00:00 +0000

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Hebrews 10:38-11:1

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

We hope that it can be sufficiently understood from these statements what faith is, and that we are compelled to hold that we are justified, reconciled, and regenerated by faith, if indeed, we wish to teach the righteousness of the gospel, and not of the law. Those who teach that we are justified by love teach the righteousness of the law, and do not instruct us to avail ourselves of Christ as mediator in justification.

Pulling It Together: Faith is not a mere intellectual understanding of God. Many people believe there is a God but they neither know who he is nor put their trust in him. Faith is not a decision to be religious. It is not head knowledge, and it is not the will to love God. These are by-products of faith. Faith is a complete trust in God even when the mind cannot comprehend, or when the will desires something other than God. One cannot trust in God if faith is of our own construction, merely human reason or will. Faith believes in Christ, not self.

Faith takes hold of God’s promises and will not let go—even when the mind cannot fathom God’s promises, even when the will cannot fully comply with the law. When the doubting mind and the weak, human will (Mark 14:38) leave us feeling guilty, faith still believes. Faith is a wholesale trust in God for justification, forgiveness of sins, rebirth, and eternal life. It takes no stock in self, but trusts in Christ alone. For if faith was a matter of reason and the will, no one could be assured of God’s promises; no one could have steadfast conviction in things unseen. God is the source of our faith, not us—not our reason or our will—so faith leaves our justification in his hands.

Prayer: Keep me steadfast, O Lord, in your word of promise. Amen.

Live from the First Century is based on the Christmas Story from the Gospel of Luke. This children's program takes the form of a first century newscast, reporting on events in Bethlehem. The script includes a number of character parts, with each scene featuring a Christmas carol sung by the children. Permission is granted to reproduce the script for local congregational use.

Concerning Love and the Fulfilling of the Law – part 104

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

Index

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From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

The adversaries speak of obedience to the law; they do not speak of obedience to the gospel. Yet we cannot obey the law unless we have been reborn through the gospel. Nor can we love God unless the we have received the forgiveness of sins. As long as we think that he is angry with us, human nature flees from his wrath and judgment. Some may prevaricate that if it is faith that wishes those things that are offered in the promise, then the properties of faith and hope seem to be confused, because hope is that which expects promised things. To this we reply that these dispositions cannot in reality be severed, in the manner that they are divided by idle speculations in the schools. For in the Epistle to the Hebrews faith is also defined as the “assurance of things hoped for” (Heb 11:1). Yet if anyone still desires a distinction to be made, we say that the object of hope is properly a future event, but that faith is concerned with future and present things, receiving in the present the forgiveness of sins that the promise offers.

Pulling It Together: If you would be righteous, you must live by faith (Hab 2:4; Rom 1:17; Gal 3:11; Heb 10:38). For if you imagine that you can be righteous by being virtuous and religious, then you are misguided by conceit. Righteousness is a characteristic of God alone that he shares with or imputes to those who have faith in his righteousness. Righteousness only comes to us from God, by believing in the good news of Jesus Christ’s redeeming work on the cross. Righteousness is not something acquired through obedience to the law; it is something that God freely gives to those who believe the gospel. Then, because we have received his forgiveness, love, and righteousness by believing what God promised, we have a sure and certain hope, a guaranteed inheritance, an eternity determined by God “before the foundation of the world” (Eph 1:4) for those who have preserved their souls through faith.

Prayer: My eyes are turned to you, Lord God, and in you I take refuge. Amen.

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

Leader's Guide

Concerning Love and the Fulfilling of the Law – part 103

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

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Romans 4:15-22

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

This faith gives God the honor that is his own by receiving the promises. It obeys him just as Paul says, “No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God” (Rom 4:20). Thus the worship and divine service of the gospel is to receive gifts from God, while the worship of the law is to offer our gifts to God. We can offer nothing to God unless we have first been reconciled and born again. This teaching brings the greatest consolation since the chief worship of the gospel is to desire to receive forgiveness of sins, grace, and righteousness. Christ says of this worship, “For this is the will of my Father, that every one who sees the Son and believes in him should have eternal life” (John 6:40). And the Father says, “This is my beloved Son, with whom I am well pleased; listen to him” (Matt 17:5).

Pulling It Together: Hope believes even when the situation appears hopeless. Abraham was confronted with an utterly hopeless situation. His son, who seemed to be the beginning of God’s guarantee of offspring, was to be sacrificed to God. Notice how bleak worship is when it is we who bring the gifts. Still, in that darkest, most desperate moment, the patriarch believed even when hope itself seemed hopeless. As the father was about to slaughter the son of promise, God spared Isaac’s life. Abraham’s worship was brought to life when God provided the sacrifice that Abraham never could. Even so, God has provided in his own Son the sacrifice that we could never offer. In God’s gift to the world is grace, forgiveness, and righteousness. Worship is truly worship when we receive these gifts from God through faith, even when our sins cause us to question if hope itself is hopeless.

Prayer: Help me to grow strong in faith, God, and give you the glory. 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.

Leader's Guide

Concerning Love and the Fulfilling of the Law – part 102

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

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1 John 3:23-24

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

The righteousness of Christ is given to us through faith, so faith is righteousness in us by imputation. We are made acceptable to God because of the imputation and ordinance of God, as Paul says, “Faith is reckoned as righteousness” (Rom 4:3-5). Because of certain critics, we must speak technically: faith is truly righteousness because it is obedience to the gospel. Obviously, obedience to the command of a superior is plainly and truly a form of distributive justice. This obedience to the gospel is reckoned for righteousness, so that, only because we apprehend Christ as propitiator, are good works or obedience to the law pleasing. For we do not satisfy the law, but for Christ's sake this is forgiven us, as Paul says, “There is therefore now no condemnation for those who are in Christ Jesus” (Rom 8:1).

Pulling It Together: If you are looking for something that you must do, some righteous work that gains eternal life, there is only one thing necessary. Believe in Christ (John 6:29). That is God’s commandment: believe. The Apostle John teaches us that this is God’s greatest commandment, that belief in Christ is the same thing as loving “the Lord your God with all your heart and with all your soul and with all your mind” (Matt 22:37). The next time you think that you surely do not love God with your whole heart, ponder this. Despite your sin, indeed, even if you consider yourself the worst of sinners (1 Tim 1:15), do you still believe in Christ? Do you still take hold of him as the means of forgiveness? Then you have kept God’s greatest commandment. There is nothing else to do but believe in Christ. Through this faith, God makes you truly righteous by instilling the righteousness of Christ in you. This is why you cannot be condemned (Rom 8:1): Christ with all of his righteousness now abides in you because you have kept God’s greatest commandment by believing in the name of his Son.

Prayer: Father, grow my faith in your Son and my love for all people. Amen.

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

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Romans 15:8-13

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

In regard to their doctrine of justification, consciences are left in uncertainty. If they must believe that they have a reconciled God because they love and observe the law, they will always doubt whether they have a reconciled God. They either do not feel this love, as the adversaries acknowledge, or certainly feel this love is too little. Frequently they feel angry at the judgment of God who oppresses human nature with many terrible evils, with troubles of this life, the terrors of eternal wrath, and so forth. So, when will the conscience be at rest; when will it be pacified? In such doubt and terror, when will it love God? What else is the doctrine of the law than a doctrine of despair?

Pulling It Together: Christ came to the law keepers first, to show the truth of God’s promises. God fulfilled those promises in the Messiah by fulfilling the law for them, something which they could not accomplish (Acts 15:10). Second, Christ came to display God’s mercy to those who had no concern for the law. The Gentiles did not find peace through conversion to law keeping. The demands of the law are no reason for joy since no one can fulfill the law. Rather, their joy and peace abounded through belief in the Son of God. The hope of the Gentiles was full through the power of the Holy Spirit, who was given to them by faith. Nowhere are loving actions or observation of the law required for this joy, peace, and hope. These are endowments that come to us through faith in Christ, not by keeping the law or through love and religious ceremony. So, we see that God’s mercy is shown to the law keeper as well as those who have no concern for religion. We confess that joy, peace, and hope are available to all because of God’s mercy—but only through faith.

Prayer: Fill me with joy, peace, and hope through believing in you, Lord Jesus. Amen.

Remind your family and friends of the hope that they have in Christ. A variety of beautiful greeting cards are available from Sola Publishing.

Concerning Love and the Fulfilling of the Law – part 97

Sun, 23 Jul 23 00:00:00 +0000

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John 5:21-24

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

The adversaries deprive the Church of great blessings when they condemn and try to blur the doctrine of the righteousness of faith. Therefore, let all well-disposed minds beware of consenting to their godless counsels. For they make no mention of Christ in justification, how we ought to set him against the wrath of God, as though, indeed, we were able to overcome the wrath of God by love, or to love an angry God.

Pulling It Together: What a blessing it is to be assured of eternity. Jesus gave us this assurance by saying that whoever believes his word and in the one who sent him has eternal life. Were we to think that eternity depended upon us, on our works canceling out our sins, we would never be confident. We would always wonder if God were angry with us, then conceive of some greater deed that we might do to appease him. But when we believe that Christ is the one who satisfies God, who has made him “well pleased” (Matt 3:17) by canceling our debt of sin (Col 2:14), then our hearts are set at joyful rest. Then we seek to please God for the sheer sake of honoring him. We no longer try to heap up deed after deed in the effort to gain an angry God’s favor. We rely instead, on that one work of a loving God, who in Christ has finished the work of our reconciliation to himself (John 19:30).

Prayer: Thank you, Lord Jesus, for raising me from spiritual death and for giving me the hope of resurrection. 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, that refer 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.

Leader's Guide

Concerning Love and the Fulfilling of the Law – part 96

Sat, 22 Jul 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

The glory of Christ becomes more brilliant when we teach people to avail themselves of him as mediator and propitiator. Faithful consciences see that the most abundant consolation is offered to them in this doctrine. We learn to believe and fully trust that we have a reconciled Father for Christ's sake, not because of our own righteousness, but because Christ also helps us to observe the law.

Pulling It Together: What a burden it is to fulfill the law on our own. Who can keep the law? Is there anyone who can satisfy the demands of the law? Yes, there is one who can and did so for the world. Jesus Christ fulfilled all righteousness, and he did it as the mediator between us and God. Jesus reconciled us to God, becoming righteousness for us. When we trust in his propitiation or satisfaction of the law, our yoke becomes light. We are aided by his righteousness, aiming at keeping the law because of love for him instead of from fear of God’s wrath. When Christ is our mediator and propitiator, we find rest for our souls—not in our own righteousness but in the righteousness that has been given to us by God in Christ.

When you fail to keep the commandments, remind yourself that Christ is your righteousness—not your ability to perfectly fulfill the law’s requirements. Depend upon him and your yoke will be light, for he has carried the load.

Prayer: Lord Jesus, help me to trust in you. 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.

The 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 95

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

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Luke 24:44-45

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

These things are so simple, so evident that we marvel that the rage of the adversaries is so great as to call them into doubt. The proof is manifest, that since we are justified before God by the promise instead of the law, it is necessary to ascribe justification to faith. What argument can oppose this proof, unless some one wishes to altogether abolish the gospel and Christ?

Pulling It Together: Sometimes, even the simplest things are spun into complexities, the clearest teaching of Christ turned to sophistry, the clarity of orthodoxy twisted to heresy. This usually happens when something other than God’s Word becomes one’s authority. When feelings, tradition, religion, or culture are allowed to interpret Scripture, the strangest interpretations result. But when Scripture is our authoritative word, we stay truer to God’s will. So, let us bring the Word of God to bear on Scripture, allowing Scripture to interpret itself. For whenever some other sensibility begins to hold sway over the Word—whether personal feelings or the infamous saying, “We’ve never done it that way before”—we may be sure that we are about to lead ourselves astray.

Prayer: Help me listen, Lord, and truly hear your Word. Amen.

The English Standard Version Pew Bible containing the Old and New Testament is an affordable durable Bible, designed for regular church use. Hardcover black with black print.

Concerning Love and the Fulfilling of the Law – part 94

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

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Hebrews 3:1-6

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

If any one has considered these foundations—that we are not justified by the law because human nature cannot observe the law of God and cannot love God, but that we are justified by the promise, through which reconciliation, righteousness, and eternal life have been promised for Christ's sake—he will easily understand that justification must necessarily be ascribed to faith. One need only reflect upon the fact that Christ has not been promised, revealed, born, suffered, and raised again in vain. The promise of grace in Christ, made from the beginning of the world, apart from and beyond the law, is not in vain. The promise is received by faith, as 1 John 5:10-11 says: “He who does not believe God has made him a liar, because he has not believed in the testimony that God has borne to his Son. And this is the testimony, that God gave us eternal life, and this life is in his Son. He who has the Son has life; he who has not the Son of God has not life.” Christ says, “So if the Son makes you free, you will be free indeed” (John 8:36). Paul writes, “Through him we have obtained access to this grace,” (Rom 5:2) to which he adds, “by faith.”The promise of the forgiveness of sins and of righteousness is received by faith. We are not justified before God by reason or by the law.

Pulling It Together: We are made children of God through his grace. We were not born to his house but have been reborn and adopted by his merciful will (Eph 1:5). Therefore we have hope, hope not in the things we do, but in the things that have been accomplished by the Son of God who is faithful over his Father’s house. It is Christ who has made us to be his house, his family, the household of faith (Gal 6:10). We hold this hopeful confidence only through faith in him. For as soon as we begin to put our confidence in our reason or in works of the law, we will falter, hope will fade, our confidence will wane.

Who is there who pins the hope of eternity on self? That is a foolish person, blind to both experience and Scripture. We cannot hope in ourselves. Why else would God have promised us hope in another—“a man of God’s own choosing”? Why else was Christ revealed in the Word, born of a woman, suffered under Pilate, crucified, died, buried, and raised again from death and hell? God did all these things through his Son because they were needful. He gave us his Son by grace because we were not worthy of his house by our own virtues. We are justified, however, by faith in the merit of Christ Jesus. It is through Christ alone that “we rejoice in hope of the glory of God” (Rom 5:2).

Prayer: Fill me with hopeful confidence, Holy Spirit, through faith in the Son of the Father. Amen.

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 Love and the Fulfilling of the Law – part 93

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

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1 Corinthians 15:51-57

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Our eyes are to be turned far away from human reason, far away from Moses, and turned to Christ. We are to believe that Christ was given for us so that we may be accounted righteous because of him. We never satisfy the law in the flesh. Therefore, we are not accounted righteous because of the law, but on account of Christ, because his merits are granted to us if we believe in him.

Pulling It Together: I never understood why the rules of baseball allow a pinch runner. A coach is allowed to substitute a faster runner and remove the slower runner from the game. That does not seem fair. But if life, in the eternal sense, was fair, we would all die and that would be the end of the matter (Rom 6:23) because we have all sinned, and death is the punishment for sin (Rom 3:23). For all of our effort, we fall short of the glory of God. No matter how hard we try to keep it, we do not fulfill the law.

God must appreciate baseball, or at least the pinch runner rule. For he has substituted for all of us a more skillful keeper of the law. Jesus has come in to the game and that has changed the outcome. He has won the game of life for the whole world. The series has been decided.

That may not seem fair. Thanks be to God that he is more interested in the victory than in our sense of fairness. We may keep our eyes focused on the law, or even on how we can be good people. But then, we will miss the mystery of life. Death has been vanquished in a pinch, in the twinkling of an eye. “Thanks be to God, who gives us the victory through our Lord Jesus Christ.”

Prayer: Thank you, Lord of life, for your victory over sin and death. Amen.

Sola's Sunday Schoolhouse offers Christmas programs for each year of the program.

Concerning Love and the Fulfilling of the Law – part 92

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

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Romans 8:1-4

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

From this foundation it is easy to determine why we ascribe justification to faith, not to love, though love follows faith because love is the keeping of the law. But Paul teaches that we are justified not by the law, but by the promise which is only received by faith. For we cannot come to God without Christ as mediator, nor do we receive forgiveness of sins because of our love, but because of Christ.

The law constantly accuses us, and therefore, always shows us an angry God. We are not able to love God while he is angry. Therefore, we must first apprehend the promise by faith—that for Christ's sake the Father is reconciled and forgives. Afterward, we begin to observe the law.

Pulling It Together: Jesus warned keepers of the law that the wrath of God was coming (Matt 3:7). The Pharisees already did not like Jesus, and this did not make them any happier. They wanted to be admired by men and favored by God because they played by a strict adherence to the rules. Yet, for all of their legalism, their spirits were not right. This can only occur when one’s basic nature has been changed through rebirth (Matt 3:3). One is only born again through belief in the promise of God, when one has faith in Christ instead of faith in one’s display of religion. Ironically, it is faith that exonerates—not law keeping. Because Christ has paid the penalty of the law in full, it remains for us to believe what he has accomplished. There is nothing for us to do but trust in the one who has stepped between us and the law, Christ our mediator. We cannot work around the law but we may have faith in the Son of God who fulfilled the law’s requirements for us.

Prayer: Thank you, Jesus, for taking away the law’s condemnation and for setting me free from sin and death. Amen.

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

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Concerning Love and the Fulfilling of the Law – part 91

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

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Genesis 15:1-6

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

This faith is credited as righteousness before God (Rom 4:3-5). When the heart is cheered and quickened by faith in this manner, it receives the Holy Spirit, who renews us so that we are able to observe the law and love God and his Word. We are enabled to be submissive to God in afflictions so that we are able to be chaste, love our neighbor, and so forth. Even though these works are far from the perfection of the law, they please God because of faith by which we are accounted righteous, because we believe that we have a reconciled God for Christ's sake. These things are plain, in harmony with the gospel, and can be understood by persons of sound mind.

Pulling It Together: “Look toward heaven.” When we look to ourselves, we tend to get in trouble. Initially, Abram believed God’s promise of a son. But after a while, he took his eyes off of God and his promise. Goaded by Sarai, his wife, Abram took the matter of having a son into his own hands, contributing to the biggest dysfunctional family since Adam and Eve (Gen 16:1-5). Nearly 15 years later, the Lord reminded Abram of his covenant (Gen 17:1-2). Making him wait was also a reminder of who is in control. “Look toward heaven.”

God promises us in our baptism to make us heirs of the covenant (Gal 3:29). Though we may wait a long time, longer perhaps than Abram waited, we too are blessed. We have received the Spirit of promise by faith, by believing the word of God (Gal 3:2). Let us not turn back to the flesh, taking matters into our own hands through works of the law (Gal 3:3). “Look toward heaven.” God is still in control; he keeps his promise.

Prayer: Give me a complete confidence in you, Lord, so that I may live for you. Amen.

Personalities of Faith 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.

Leader's Guide

Concerning Love and the Fulfilling of the Law – part 90

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

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Philippians 3:1-3

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Therefore, Paul also says that righteousness is not of the law but of the promise, in which the Father has promised that he wishes to forgive, that he wishes to be reconciled for Christ's sake. This promise, however, is received by faith alone, as Paul testifies in Romans 4:13. Faith alone receives forgiveness of sins, justifies, and regenerates. Then love and other good fruits follow. As we have already said, we teach that people are justified when the conscience, terrified by the preaching of repentance, is encouraged and believes that for Christ's sake it has a reconciled God.

Pulling It Together: It is good to be reminded and to have the point driven home again and again. For we are easily led astray, imagining that we must do something to reconcile God, since we imagine he must be angry about our sins. But God has done it all. He has put to death our old natures through Christ’s crucifixion. He has regenerated us through his resurrection. “It is finished” (John 19:30). We receive this finished work of Christ through faith, no matter what others may insist, no matter what our own consciences imagine. All our confidence, all our hope, is in Christ alone.

Prayer: Thank you, Lord, for the grace to live in your righteousness instead of my own. Amen.

Concerning Love and the Fulfilling of the Law – part 89

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

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1 Corinthians 15:1-3

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

But let us consider that the gospel has not been given to the world in vain. Christ was not promised, revealed, born, suffered, and raised in vain. Those who reflect upon this will readily understand that we are not justified by reason or the law. Thus, we are obligated to differ with the adversaries about justification. For the gospel shows another mode: it compels us to avail ourselves of Christ for justification. The gospel teaches that we have access to God through Christ by faith, that we ought to set him as mediator and propitiator against God's wrath. It teaches that forgiveness of sins, reconciliation, and triumph over the terrors of sin and of death are received by faith in Christ.

Pulling It Together: We inherit the kingdom through faith, just as an orphan receives a new family. When a child is adopted, she must follow her new family through the orphanage doors. It must be confusing. The orphanage has always been her home, the director her parent, the other orphans her brothers and sisters. She must now leave that world behind; and she must do so in faith. Who could believe that someone wants her as his own child? Yet that is precisely what is called for: belief, trust, faith.

We too have been called to walk across a threshold, to leave behind the hopeless realm of sin and death. To do so, we must have faith in Christ’s call to follow him. Once we do, our faith in, and even our works for God are not in vain. For our hope in the gospel, our holding fast to the Word, is a true and certain hope.

Prayer: Help me stand fast upon your word, Lord. Amen.

C Is for Christmas — A group of children get together to put on a Christmas program for their church and can’t decide whether to present a program about Christmas hymns, symbolic ornaments for the Church’s Christmas tree, or the meaning of Christmas. Rather than argue about it, they decide to do all three. This delightful Christmas program is written to include all ages in Sunday School and is a downloadable PDF.

Concerning Love and the Fulfilling of the Law – part 88

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

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Romans 5:8–11

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

It is easy for a Christian to appraise each mode because both modes exclude Christ and are therefore to be rejected. The first teaches that our works are a satisfaction for sin, so the impiety is obvious. The second contains much that is injurious. It does not teach us to trust in Christ when we are born again. It does not teach that justification is the forgiveness of sins. It does not teach that we attain the forgiveness of sins before we love, but falsely expresses that we rouse in ourselves the act of love so that we merit forgiveness of sins. Nor does it teach that we overcome the terrors of sin and death by faith in Christ. It falsely claims that people come to God by their own fulfilling of the law, without Christ as propitiator. Finally, it imagines that this keeping of the law without Christ as propitiator is a righteousness worthy of grace and eternal life, though even in saints only a weak and feeble fulfilling of the law occurs.

Pulling It Together: The word “atonement” translated in Romans 5:11 in the Geneva and King James versions is abandoned in subsequent New Testament translations. From the American Standard Version (1901) through the English Standard Version (2001), the word “reconciliation” is used. Either word works but the newer word, it may be suspected, is used because English speaking cultures have forgotten what atonement means and so, it has fallen out of use. For the time being, we still use reconciliation because we understand it to mean that two parties have come to terms. When people are no longer enemies and have become friends again, they are reconciled.

When William Tyndale translated the New Testament (1526), he created the word “attonment” to express what Christ did for us. Jesus at-oned us to God. He became the at-one-ment that made us friends of God (John 15:15), instead of his enemies. This was accomplished, not through our own works but, solely through the work of Christ. The Greek word (καταλλαγ?) literally means “down upon another.” The doctrine of justification that we confess rests upon this one, central point: that our sins have fallen upon Jesus Christ instead of ourselves. We receive this atoning grace of God through faith in Christ’s merit.

Prayer: Keep me in faith, Lord, depending upon your atonement. Amen.

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

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John 13:4–10

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

The adversaries misuse the universal particle “all.” Christ adds this conclusion to both clauses. All things will be clean to you if you are clean within and outwardly give alms. He indicates that outward cleanness is to be referred to works commanded by God instead of to human traditions such as the washings were at that time, or in our own time, the daily sprinkling of water, the clothing of monks, the distinctions of food, and similar acts of ostentation. But the adversaries distort the meaning by sophistically transferring the universal particle to only one part: "All things will be clean to those having given alms."

Pulling It Together: All things are clean to you if you are clean within and without, bathed on the inside and the outside, washed in faith and in action. Indeed, if you have been cleansed within by God, then your outward works will spring from that cleanness. Those works do not cleanse since one is already clean. The person who is clean does not do things in order to become clean. This would be like a person who steps from the shower in order to wash the hands. That person’s hands are already clean, yet their fear of germs drives them to wash again and again, though they are already clean.

If you have been cleansed by the word of Christ (John 15:3), you are already clean. You do not need to do things to become clean. Instead, because you are clean, you do clean works. As we go through life doing good works in Christ’s name, we must remember that he has already cleansed us within. Our good works do not make us clean, so they should not be done with that intention. Daily repentance and dependence upon God through faith in Christ keeps us clean.

Prayer: Wash me thoroughly from my iniquity, Lord, and cleanse me from my sin. Amen.

Who is Jesus? is a five-session Bible 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.

Leader's Guide

Concerning Love and the Fulfilling of the Law – part 81

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

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Matthew 23:25-26

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

When this passage is considered in context, it shows that faith is required. Christ rebukes the Pharisees for thinking that they are cleansed before God and justified by frequent ablutions. Just so, some Pope or another said that water sprinkled with salt sanctifies and cleanses people, and the gloss says that it cleanses from minor sins. These were also the opinions of the Pharisees. Christ reproved this counterfeit cleansing, teaching instead a double cleanness: one internal, the other external. He admonished them to be cleansed inwardly, and added concerning outward cleanness, “Give for alms those things which are within; and behold, everything is clean for you.”

Pulling It Together: If you are not clean on the inside, your outside will never be clean, despite regular religious washings. These outward ceremonies do not cleanse the person who is unclean within. How does one cleanse the inside? One cannot. Instead, you must call out to God for cleansing. “Create in me a clean heart, O God, and renew a right spirit within me” (Psa 51:10). This happens when one has faith in God instead of in ceremonies and other works. He is the only one who can cleanse the inside. “I will cleanse them from all the guilt of their sin against me” (Jer 33:8). When the inside is clean, your works will spring from faith instead of a desire to be cleansed by your actions. Then, everything is clean for you.

Prayer: Wash me, O Lord, and I will be whiter than snow. Amen.

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Concerning Love and the Fulfilling of the Law – part 80

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

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Luke 11:37-41

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Luke 11:41 is also cited in a mutilated form. “But give for alms those things which are within; and behold, everything is clean for you.” Our opponents have callous ears. Therefore, we must state time and again that the Gospel of Christ must be added to the preaching of the law, that good works please God because of Christ. Yet, they exclude Christ, teaching everywhere that justification is earned by works of the law.

Pulling It Together: Common sense informs us that giving from the heart means one expects to gain nothing from the gift. When one gives from within, out of the righteousness of faith, it blesses the needy while honoring and pleasing God. God does not want us to give because we think that by giving we have earned his favor and merited forgiveness of sin. Rather, because we have faith in the justification that Christ earned for us, we may then give cheerfully, giving thanks for God’s own great gift to us in his Son.

Prayer: Cleanse me with your Spirit, God, so that I may be truly clean. Amen.

Concerning Love and the Fulfilling of the Law – part 79

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

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Titus 3:4-8

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

The address of Tobit, regarded as a whole, “Be mindful of the Lord, thy God, all thy days” (Tobit 4:5), and later, “Bless the Lord, thy God, always, and desire of Him that thy ways be directed” (Tobit 4:19), shows that faith is required before alms. These activities properly belong to that faith of which we speak, that believes God is reconciled because of his mercy, and that wishes to be justified, sanctified, and governed by God. But our adversaries, ingenious men, choose mangled sentences in order to deceive those who are unskilled. Then they attach something from their own opinions. Entire passages are to be considered, because according to the common practice, it is unbecoming to judge or reply to any single clause unless the entire law is considered. Passages, when considered in context, frequently produce their own interpretation.

Pulling It Together: If we only read part of verse 8, we may end up believing good works are the point, that we must “be careful to devote [ourselves] to good works” (Titus 3:8). Yet, if we read the context of that partial verse, we discover that it is not our works that save us. “He saved us, not because of works done by us in righteousness, but according to his own mercy” (Titus 3:5). Having been redeemed, we are now to produce fruit that is in keeping with people who have believed in Christ. There is no opinion here; the passage interprets itself. We must be mindful to always interpret a passage with the text that surrounds that verse.

Prayer: Open my mind, Lord, that I may understand your Word. Amen.

Concerning Love and the Fulfilling of the Law – part 78

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

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John 8:31-32

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

God is pleased by those alms that follow reconciliation or justification—not those that precede. Therefore, almsgiving does not free from sin and death ex opere operato. Rather, as we have said above concerning repentance—that we ought to embrace faith and its fruits—so here we must say concerning alms, that it is the entire newness of life saves. The giving of alms is an exercise of that faith which receives the forgivenesss of sins and overcomes death while it exercises itself more and more and becomes stronger through these exercises of faith. We also grant that alms earn many blessings from God, such as the lessening of punishments, and a defense against the dangers of sins and of death, as we have said a little before concerning repentance in general.

Pulling It Together: Our works are not good works—they do not please God—unless they are done in faith. They are not good works, no matter how fine they may seem to us, if they are done expecting some favor from God merely because of the deed that has been done. Works, such as giving to the needy, please God because they are done by believers. Yet, these acts cannot overcome death, hell, the devil, and sin, or provide peace for the troubled conscience. These only occur through faith in Christ.

Yet the exercise of faith, the doing of good works, will increase faith. Jesus teaches that those who obey his commands (John 15:14) and live in his word (John 8:31) are those friends of his who are set free from sin, death, and the devil. So, true faith motivates good works, and those good works make faith stronger while fortifying the peace we enjoy in Christ Jesus.

Prayer: Help me, O Lord, to continue in your word until my last breath. Amen.

Concerning Love and the Fulfilling of the Law – part 77

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

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Hebrews 13:15-16

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Even the statement in Tobit 4:11 ought to be understood in the same way. “Alms free from every sin and from death.” We will not say that this is hyperbole, though it ought to be understood in this way so that Christ is not robbed of glory. For it is his prerogative to free from sin and death. We must come back to the rule that without Christ the teaching of the law is unprofitable.

Pulling It Together: Those who trust in Christ ought to sacrifice. We no longer sacrifice animals as was done under the Old Covenant. Instead, because Christ is the once-for-all sacrifice for sin (Heb 10:14), those living under the New Covenant are to offer sacrifices of praise to God and good works for their neighbors. These sacrifices do not save, justify, or take away sins. Christ has already done that for us and for the world. Nevertheless, our sacrifices please God if they are done in faith, believing that Christ alone is the atonement for our sins, and that we offer the sacrifices of worship and good works only to please him.

Prayer: Lord, open my lips to give you thanks and sing your praise. Amen.

Concerning Love and the Fulfilling of the Law – part 76

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

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John 3:16-21

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Yet Christ often connects the promise of the forgiveness of sins to good works. He does not mean that good works are a satisfaction, for they follow reconciliation, but he connects the promise and work for two other reasons. One is because good fruits must necessarily follow. Therefore he reminds us that if good fruits do not follow, the repentance is hypocritical and feigned. The other reason is because we have need of external signs of so great a promise. A fearful conscience needs manifold consolation. Baptism and the Lord's Supper are signs that continually admonish, cheer, and encourage despairing minds to believe the more firmly that their sins are forgiven. The same promise is written and portrayed in good works, so that these works may admonish us to believe more firmly. Those who do not produce good works are not aroused to believe but despise these promises. Yet, the faithful embrace them and rejoice that they have signs and testimonies of so great a promise. Accordingly, they exercise themselves in these signs and testimonies. Just as the Lord's Supper does not justify us ex opere operato, without faith, so alms do not justify us without faith, ex opere operato.

Pulling It Together: The Father sent his Son into the world to save sinners from the condemnation of sin and death. When people have faith in God’s sacrifice for their sin, they are saved, justified, and reborn. Having been born again, they become citizens of God’s kingdom (John 3:3). They now live in this world as though in the heavenly kingdom. They are to act differently than other people of this world. Though they will never keep the law and do good works perfectly in this life, they are to try since they are now citizens of the new kingdom. These efforts, however, do not save and justify, for God has already granted them rebirth through faith in Christ. These works—and the unflagging desire to please God—are a sign that he has begun something in us and will accomplish it on that great day (Phil 1:6).

Prayer: Heavenly Father, finish in me what you began, through the power of Christ’s Spirit. Amen.

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Concerning Love and the Fulfilling of the Law – part 75

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

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Ephesians 1:7-9

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Scripture shows this in many passages. “To him all the prophets bear witness that every one who believes in him receives forgiveness of sins through his name” (Acts 10:43). “Your sins are forgiven for his sake” (1 John 2:12). “In him we have redemption through his blood, the forgiveness of our trespasses” (Eph 1:7). But why recite verses? This is the fundamental voice of the gospel, namely, that for Christ's sake, and not because of our works, we obtain forgiveness of sins through faith. Our adversaries endeavor to suppress the voice of the gospel by distorting passages that teach about the law or works. It is true that in teaching about repentance works are required, because a new life is certainly necessary. But here our opponents wrongly add that we earn the forgiveness of sins or justification through such works.

Pulling It Together: The great mystery of the ages has been revealed in Jesus Christ. All people—Jews and Gentiles alike—have been redeemed from their slavery to sin and death by the atoning work of Jesus. We are not saved or justified because of our religious and civil works, but because of the work of Christ—and only because of what he has accomplished. Although we are called to live a changed and godly life in which good works are done—however imperfectly—these works of ours, even if they were perfectly executed, add nothing to the complete justification that Jesus bought for us with his life. We have forgiveness of sins only through faith in the shed blood of Christ. Our sweat adds nothing to what God has graciously showered upon us.

Prayer: Thank you, Father, for delivering me from sin and death through your Son. Amen.

Concerning Love and the Fulfilling of the Law – part 74

Fri, 30 Jun 23 00:00:00 +0000

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Matthew 6:9-15

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

The doctrine of repentance necessarily requires faith because it not only commands new works, but also promises the forgiveness of sins. The forgiveness of sins is not received unless by faith. Therefore, in those passages that refer to repentance, we should always understand that not only works, but also faith is required. “For if you forgive men their trespasses, your heavenly Father also will forgive you” (Matt 6:14). A work is required here, and the promise of the forgiveness of sins is added. The promise does not depend upon the work, but upon Christ through faith.

Pulling It Together: The promise of forgiveness is bound to repentance. They are inseparable. “Repentance and forgiveness of sins should be preached in his name to all nations” (Luke 24:47). We see in Scripture that repentance is required but faith in Jesus Christ is also necessary, as Paul taught the elders in Ephesus where he testified “of repentance to God and of faith in our Lord Jesus Christ” (Acts 20:21). The reason that faith is required and not works alone is obvious: a promise has been given. Forgive and you will be forgiven. Do you believe that you will be forgiven? If so, you have faith. If you do not believe the promise, then of course, you lack faith.

Prayer: Thank you, Father, for hearing and forgiving 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.

Leader's Guide

Concerning Love and the Fulfilling of the Law – part 73

Thu, 29 Jun 23 00:00:00 +0000

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Exodus 20:1-6

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

We must regard the preaching of repentance in this way. Although the scholastics have said nothing at all about faith in their handling of the doctrine of repentance, we think that none of our adversaries is so mad as to deny that absolution is a voice of the gospel. Absolution should be received by faith, so that it may cheer the terrified conscience.

Pulling It Together: We should have no other gods before the Lord (Exod 20:3). He alone is God (Deut 6:4). We think that in the churches today, idols are a thing of the past. Take care; a false god does not have to be a statue of wood, stone, or metal. An idol does not even have to be money—though the cult of wealth is very much among us and in us. Luther teaches us in the Small Catechism that “the greatest idolatry” is when the “conscience...seeks help, comfort, and salvation in its own works and presumes to wrest heaven from God” (Theodore G. Tappert, ed., The Book of Concord the Confessions of the Evangelical Lutheran Church. Philadelphia: Muhlenberg Press, 1959, 367.).

Do you truly trust in Christ to justify you or do you fear, love, and trust your own efforts at religion? Of whom do you seek forgiveness? When the law convicts and leads you to repentance, be sure to repent, but be more sure to trust in Christ for absolution. Do not think that your good works have justified you to God, for that would be to trust in yourself instead of having faith in God. There is the great danger: that thing you trust in most is your real and truest god.

Prayer: Crush me with the hammer of your Word, Lord, so that grace may have its way with me. Amen.

The Sola Confirmation Series, written by the Rev. Dr. Steven E. King, is a 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 is on Moses and the Exodus Cycle, with Bible Study lessons taken primarily from the Pentateuch.

Leader's Guide

Concerning Love and the Fulfilling of the Law – part 72

Wed, 28 Jun 23 00:00:00 +0000

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Matthew 19:16-22

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Where Jesus said, “If you would enter life, keep the commandments” (Matt 19:17), we must understand that one cannot keep the commandments or please God without Christ. The first commandment in the Decalogue itself states, “showing steadfast love to thousands of those who love me and keep my commandments” (Exod 20:6), adding the most liberal promise of the law. But this law is not observed without Christ. For it always accuses the conscience which does not satisfy the law, and therefore, flies in terror from the judgment and punishment of the law. “For the law brings wrath” (Rom 4:15). People observe the law however, when they hear that God is reconciled to us for Christ's sake even though they cannot satisfy the law. When faith apprehends Christ as mediator, the heart discovers peace and begins to love God and observe the law. It knows that because of Christ as mediator, it is now pleasing to God, even though the rudimentary fulfilling of the law is far from perfect and very impure.

Pulling It Together: The rich man wanted to know what good deed he as yet lacked so that he could earn eternal life. Having boasted that he had kept all the commandments, he nonetheless felt that he still lacked some fine deed. For all of his religious pluses, he knew that he was still deficient. Jesus knew that he had actually failed to keep the first commandment, so he told the rich man to sell all of his possessions and give the money to the poor. Because he loved his wealth more than God, the rich man turned away from Jesus.

This is the point. Unless you turn to Jesus, the law will not be fulfilled no matter how religious you think that you are. As long as you think there is something you must do, perfection, justification, and peace will seem just out of reach. We must always remember to stop looking in the mirror, to turn around and see Jesus, the fulfillment of the law (Rom 10:4).

Prayer: Help me to turn away from myself, Lord, and follow you. Amen.

The Wise Economy of Your Life, Balancing Your Time & Money shows how to practice the principles of God’s economy as revealed in the Scriptures, leading to wise “spending," and creating more freedom and versatility in your life. This study booklet is intended as a basis for group discussion and contains a list of Scripture verses to supplement each chapter.

Concerning Love and the Fulfilling of the Law – part 71

Tue, 27 Jun 23 00:00:00 +0000

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Romans 4:22-5:2

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

In all our praise of works and in the preaching of the law, we must retain this rule: that the law cannot be observed without Christ. He himself said, “Apart from Me you can do nothing” (John 15:5). Likewise, “And without faith it is impossible to please God” (Heb 11:6). The doctrine of the law is not intended to remove the gospel and Christ as propitiator. Let those Pharisees, our adversaries, be cursed, who interpret the law so as to ascribe the glory of Christ to works, namely, that they are a propitiation, that they merit the forgiveness of sins. It follows, therefore, that works are to be praised because they are pleasing to God on account of faith. For works do not please without Christ as propitiator. We have access to God through Christ (Rom 5:2), not by works, without Christ as mediator.

Pulling It Together: The preaching of the law must have its rightful place among us. The law sets necessary boundaries in society so that we might enjoy a measure of order and civility. It also reveals the holy God in such a way that we see ourselves in a different light. We begin to understand that we are poor sinners in need of God’s mercy and grace. The law also shows us how to live. So, we are to obey God’s laws but depend upon him for grace. This, of course, is where the gospel comes in to play.

We are justified to God through faith in the work of Jesus Christ. He died on the cross to make the payment for our sin. Then he was raised from the dead so that we would be justified to God. We should never expect our obedience to the law to cause our justification. This honor goes to Christ alone. So, let us teach and preach the law. Let us do good works and more of them, so that people know God is in their midst. But may we never be led so far astray as to imagine that these works earn God’s grace. We must also preach the gospel, so people comprehend that the God among them loves them, forgives sin, and justifies sinners.

Prayer: I have faith in you, Lord, and thank you for your peace. 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.

Leader's Guide

Concerning Love and the Fulfilling of the Law – part 70

Mon, 26 Jun 23 00:00:00 +0000

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Psalm 136:23-26

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

So, we reply to the words of Daniel that because he is preaching repentance, he is not teaching only about works, but also of faith, as the narrative itself testifies. Since Daniel clearly presents the promise, he necessarily requires faith that believes that sins are freely forgiven by God. Although he mentions works in regards to repentance, he does not say that we earn forgiveness of sins by these works. Daniel is not speaking only of the payment for the punishment because remittal of the punishment is sought in vain unless the heart first receives remission of guilt. If the adversaries understand Daniel as speaking only of the remission of punishment, this passage proves nothing against us, because it will be necessary for even them to admit that the remission of sin and justification precede works. Afterwards, even we concede that the punishments that chasten us are eased by our prayers and good works, and ultimately, by our entire repentance. These passages bear witness. “But if we judged ourselves truly, we should not be judged” (1 Cor 11:31). “If you return, I will restore you” (Jer 15:19). “Return to me...and I will return to you” (Zech 1:3). “Call upon me in the day of trouble; I will deliver you” (Psa 50:15).

Pulling It Together: You may work all day and night, trying to prove yourself worthy to God, only to discover at the break of day that you do not believe he finds you worthy. So, you might set yourself to the task of working hard every day and night so that God would consider you deserving of his favor. Yet, at the end of some considerable period of time, you observe that you still do not believe that he favors you. All of your work has amounted to nothing because you do not believe that he loves and forgives. Nonetheless, God has loved you all the while. Your works make no impact on his love.

You must first believe that he loves you (John 3:16). Then you can trust in his promise to forgive and justify. Once you have faith in God, works are much more rewarding, since you do them out of simple, obedient love instead of for reward. Works will not merit forgiveness of sins or gain you any peace at the end of the day. You already have these things through faith in the God who has loved you all the while.

Prayer: Thank you, Lord, for loving me with an everlasting love. Amen.

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Concerning Love and the Fulfilling of the Law – part 69

Sun, 25 Jun 23 00:00:00 +0000

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Matthew 6:9-15

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law – part 69

Human reason naturally admires works because they are impressive. Not considering, let alone understanding faith, all they see are works, and so they imagine that these works earn forgiveness of sins and justify. This opinion of the law is by nature stuck in people’s minds and cannot be displaced except by godly instruction. The mind must be recalled from such natural or fleshly opinions to the Word of God. We see that the gospel and the promise concerning Christ have been laid before us. So, when the law is preached, when works are ordered, we should not spurn the promise of Christ. We must first lay hold of the promise so that we may be able to produce good works that please God. For Christ says, “Apart from me you can do nothing” (John 15:5). Therefore, if Daniel had said, "Redeem your sins by repentance," the adversaries would take no notice of this passage. But since he has expressed this thought in other words, the adversaries distort his words to the injury of the doctrine of grace and faith, even though Daniel decidedly means to include faith.

Pulling It Together: Consider this teaching from the Lord’s Prayer: Forgive, and you will be forgiven. The first part in this doctrine demands amendment of life and good works, while the second part adds the promise. We should not extrapolate from this that our forgiving of others earns for us forgiveness of sin. That is not what Christ said. Just as Christ has attached the promise to an external sign in the sacraments, so he attaches here the promise of the forgiveness of sin to an external work. We do not obtain forgiveness of sin in the Lord's Supper by faithlessly eating and drinking. We must have faith in the promise. So also, we do not receive forgiveness simply through the work of forgiving, merely by the work worked.

If Christianity was only a matter of the law, there would be no need of Christ. We could just work our way up to heaven—if such a thing were possible. If Christianity was merely a matter of faith, then the church would be filled with runaway sinners. To that, Paul exclaims, “God forbid” (Rom 6:1-2, KJV)! By understanding these passages in terms of both law and gospel, we always give Christ his due and thereby, gain considerable peace. Without faith in his satisfaction for our sin, and his appeasement of God, we would be forever uncertain if our pitiful works were of sufficient merit to satisfy an otherwise angry God.

Prayer: Deliver me, Lord, from the temptation that I might save myself through my religion. Amen.

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Teacher's Guide

Concerning Love and the Fulfilling of the Law – part 68

Sat, 24 Jun 23 00:00:00 +0000

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Romans 5:15-16

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Jerome added a particle to his translation of Daniel 4:24 that expresses doubt, and unwisely claims in his commentaries that the remission of sins is uncertain. Let us remember that the gospel gives a sure promise of the forgiveness of sins. Denying that there is certainty of the promise of forgiveness of sins is to abolish the gospel. So, let us dismiss Jerome concerning this passage, although the promise is evidenced even in the word “redeem.” For it signifies that the forgiveness of sins is possible, that sins can be redeemed, that the obligation or debt can be removed, that the wrath of God appeased. But our opponents always overlook the promises, considering only the commands, and attach the false, human opinion that forgiveness happens because of works. The text does not say this, but requires faith instead. For wherever there is a promise, faith is required, since a promise cannot be received unless with faith.

Pulling It Together: There is not only a different numbering of the verses in Jerome’s Latin translation of Daniel 4:24, but also a joining of verses 24 and 27 into one verse. Add to that the poor translation of a few words, and you end up with confusion. In English, we sometimes use the word “perhaps” when saying that something “may” happen. Yet, we also use the word “may” when there is certainty because of a promise of God, as in, “May it be so.” We state as much when we confidently add, “Amen,” to the end of the Lord’s Prayer. In our text, the word “may” ought to be understood this way: “...that he may forgive your sins.” In so doing, uncertainty is removed. At any rate, the Hebrew text is not speaking of redemption but of the lengthening of the king’s days.

So let us reject the entire squabble as not only a misunderstanding of the text, but a bad translation as well. May we comprehend the gospel instead, for there is nothing uncertain in Christ. Nowhere does the gospel require works or the earning of God’s grace. How could it be considered grace if it had to be earned? Rather, we confess that the grace of God is his freely given gift through Jesus Christ our Lord.

Prayer: Lord, give me unsurpassed peace through confidence in your free gift of redemption. 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.

Concerning Love and the Fulfilling of the Law – part 67

Fri, 23 Jun 23 00:00:00 +0000

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Ezekiel 18:21-22

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Daniel knew that the forgiveness of sins in Christ was promised not only to the Israelites but to all nations. Otherwise he could not have promised to the king the forgiveness of sins. For it is not in the power of man, especially amid the terrors of sin, to assert that he ceases to be angry without having a sure word of God concerning God's will. The words of Daniel speak in his own language even more clearly of repentance, and clearly bring out the promise: “Redeem your sins by righteousness and your iniquities by favors toward the poor.” These words teach about the whole of repentance. They direct him to become righteous, then to do good works, defending the poor against injustice, as was the duty of a king.

Righteousness is faith in the heart. Sins are redeemed by repentance, that is, the obligation or guilt is removed because God forgives those who repent, as it is written in Ezekiel 18:21-22. We should not infer from this that he forgives because of works that follow faith or because of alms. Rather, he forgives because he promised; he forgives those who apprehend his promise. No one takes hold of his promise except those who truly believe, and by faith overcome sin and death. Being reborn, they ought to bear fruit corresponding to repentance, as John says in Matthew 3:8. The promise, therefore, was added: “There will be healing for your offenses.”

Pulling It Together: Daniel does not simply demand certain kingly works such as alms giving. He demands faith by saying, “Break off your sins by righteousness.” In Scripture, righteousness does not mean only external works, but includes faith (Heb 10:38). So, Daniel was not telling Nebuchadnezzar to sanctify himself by doing good deeds. Indeed, the king could not do those works because he did not believe the words of the prophet. Though Daniel told the king the will of God and added God’s promise too, the king would not believe—and therefore, he would not do the things required of a king. But God was not finished with Nebuchadnezzar. He drove him away from people, to live with wild beasts so that eventually, the king might come to his senses and believe.

The Spirit works the same way in our lives. He demands both faith and those works befitting faith in Christ, empowering us to both believe and practice righteousness. If we neglect his commands—or even one to the exclusion of the other—we too will suffer our madness because we have come to trust in ourselves instead of Christ. Yet, when we come to our senses and trust in God through Christ, our sins will be forgiven and forgotten. There will be healing for our offenses.

Prayer: Father, help me repent of my sins, through faith in your Son Jesus Christ. Amen.

The season of Advent is not only a time of preparation for Christmas, it is a time to consider God's long-term plans and how God has promised that he will intervene in the lives of his people, and the world itself, on the coming Day of the Lord. Prophecy Fulfilled is a four week Bible Study about the Old Testament prophecies of our Lord's Advent, showing how these prophetic words were fulfilled not only in the coming of Christ over 2,000 years ago, but how they also point ahead to the return of Christ in his Second Coming.

Leader's Guide

Concerning Love and the Fulfilling of the Law – part 66

Thu, 22 Jun 23 00:00:00 +0000

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Daniel 4:24-27

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Thus in Daniel’s sermon, faith is required (Dan 4:24). He did not intend that the king should only give alms, but he means everything pertaining to repentance by saying, “Break off your sins by practicing righteousness, and your iniquities by showing mercy to the oppressed” (Dan 4:27). In saying, “break off,” he implies a change of heart and works, for faith would be required. Daniel proclaims to him many things concerning the worship of the only God, the God of Israel, and converted the king not only to the bestowing of alms, but much more to faith. For we have the excellent confession of the king concerning the God of Israel: “There is no other god who is able to rescue in this way” (Dan. 3:29). So, Daniel’s sermon incorporates two components. The one part commands a new life and the works of the new life. In the other part, Daniel promises the king the forgiveness of sins. This promise of the forgiveness of sins is not a preaching of the law, but a truly prophetic and evangelical voice which Daniel certainly meant should be received in faith.

Pulling It Together: Even the prophets of old required faith since they too conveyed the promises of God. Promises require faith because they involve trust in the one making the promise. The promises of God cannot be received in any other way than by the heart relying on the sure word of God. For the heart cannot trust its own worthiness. Accordingly, faith was demanded for there to be forgiveness and healing of the king’s sins. So, we understand that God calls us to faith and at the same time, that we are to practice righteousness. The two cannot be separated.

Prayer: Holy and mighty God, I repent of all my sin, calling upon your mercy through Jesus Christ my Lord. Amen.

Leader's Guide

Concerning Love and the Fulfilling of the Law – part 65

Wed, 21 Jun 23 00:00:00 +0000

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1 Timothy 4:6-10

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

This is so certain that none of the gates of hell can overthrow it—that in the preaching of repentance, the preaching of the law is insufficient, because the law works wrath and always accuses. The preaching of the gospel must be added so that the forgiveness of sins is granted to us if we believe that sins are forgiven us for Christ's sake. Why else would there be need of the gospel? Why would there be need of Christ? This belief must always be kept in view so that we may refute those who cast aside Christ and blot out the gospel, wickedly distorting the Scriptures to the human opinion that we purchase forgiveness of sins with our works.

Pulling It Together: The law is used by God to achieve certain results. It exhorts us to look out for “number two,” or to love our neighbor as ourselves (Mark 12:31). Beyond urging us to care for others, the law also condemns us if we do not. So, the law provides us with standards of behavior, thereby making us acutely aware when we fail to keep God’s law. In so doing, the law creates in us a need of forgiveness. However, the law does not meet this need. This is why we confess that the law is insufficient by itself. The law needs the gospel. Nothing is more welcome and necessary than good news when one has heard a guilty verdict. God has provided that good news in Jesus Christ, who has purchased our redemption, for he is the Savior of the world—especially for those who believe.

Prayer: Help me set my hope on you, Lord, for you alone have come into the world to save sinners like me. Amen.

Winning, Losing, Loving; The Gospel in the Old Testament traces 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 Love and the Fulfilling of the Law – part 64

Tue, 20 Jun 23 00:00:00 +0000

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Matthew 18:23-35

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

This is how we must understand all similar passages. Christ preaches repentance when he says, “Forgive,” and then adds the promise, “And you will be forgiven” (Luke 6:37). He does not say that by our forgiving we earn the forgiveness of sins by the work worked, or as they call it, ex opere operato. He expects a new life, which certainly is necessary. Yet, at the same time, he teaches that forgiveness of sins is received by faith. So, when Isaiah says, “Share your bread with the hungry” (Isa 58:7), he is requiring a new life. The prophet does not speak of this work alone, but as the text indicates, of total repentance. Yet, he concurrently means that forgiveness of sins is received by faith.

Pulling It Together: As the parable indicates, we are indebted to the King. Our sin-debt should cost us our lives (Rom 6:23) but God is merciful, forgiving us and making us into new persons. He now expects his new people to live like citizens of his kingdom. We are to forgive as we have been forgiven, and to do other good works. Having been shown mercy, we are now to live like the King’s people. However, take note that living like a good citizen of the kingdom is not what saved the servant in the parable. He was condemned but then forgiven while he was indebted to his king. We too, were shown mercy while we were still sinners (Rom 5:8). We did not do one thing that could earn God’s forgiveness. He freely forgave us because of his great mercy for Christ’s sake. Now he expects us to live like new people, still depending with faith upon his mercy, while doing what is merely expected of godly people.

Prayer: Lord, help me to forgive from the depths of my heart, just as you have forgiven me. Amen.

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Sola’s Confirmation workbook, The Lord's Prayer, is designed to be a small group Bible study, student book for home school or independent study programs, or as a classroom tool and homework resource as part of an existing confirmation program.

Leader's Guide

Fri, 16 Jun 23 00:00:00 +0000

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John 15:4-5

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

These statements, simply spoken, contain nothing erroneous, but they are distorted by our opponents, who attach to them godless opinions. For it does not follow that works merit the forgiveness of sins that causes regenerate hearts, that works are a propitiation, that works please without Christ as propitiator, or that works do not need Christ as propitiator. James says nothing of these things. Nevertheless, the adversaries shamelessly infer all these things from the words of James.

Pulling It Together: Any keeping of the law requires God’s help. Before we can ever keep the law in a way that God finds acceptable, we must have faith in Christ. For the works of the old nature are ruled by human intention instead of the will of God. Instead of calling upon God for help, we would be trying to fulfill the law in our own power. It would be as though the branches were separated from the vine, yet were and expected to bear fruit. We must first be born again through faith, the old nature being regenerated so that we are able to work with Christ, or to have Christ’s life-giving Spirit working in us. Apart from him, we can do nothing good. However, by abiding in him or being attached to Christ through faith, acceptable works or fruit will grow because we are attached to the vine that gives life to the branches.

Prayer: Thy will be done, Lord. Amen.

Concerning Love and the Fulfilling of the Law – part 59

Thu, 15 Jun 23 00:00:00 +0000

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James 1:21-22

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

When James says that we are justified by faith and works, he certainly does not say that we are born again by works. Neither does he say that Christ is partly our propitiator while our works are partly our propitiation. He is not describing the mode of justification, but only the nature of the just after they have already been justified and regenerated. To be justified does not mean that a wicked person is made righteous, but that a person is pronounced righteous in a forensic sense, as in Romans 2:13: “The doers of the law shall be justified.” As these words contain nothing contrary to our doctrine, we also believe the words of James: “You see that a man is justified by works and not by faith alone” (James 2:24), since people with faith and good works are certainly pronounced righteous. As we have said, the good works of saints are righteous, and please God because of faith. For James commends only such works as faith produces, as he testifies when he says of Abraham, “Faith was completed by works” (James 2:22). In this sense it is said that, “The doers of the law shall be justified,” that is, God pronounces that they are righteous when they believe in him from the heart and then have good fruits which please God because of faith, and consequently are a keeping of the law.

Pulling It Together

Again, James is referring to those works that should follow faith. So, it is well said that the one who has faith and good works is righteous. Righteousness is not earned through the works, but instead, because God pronounces a person righteous through faith in Christ. If an adopted child acts like his new father, he does not then, become a member of the family. He is already his father’s son because he had previously been accepted into the family. If he believes he is this father’s son, he will then begin to act like the father. He will never act like the father if he does not believe that the father loves him and has welcomed him into the family. Just so, good works follow new birth, as they must, though they do not make people acceptable to God. We must first be accepted by God through faith for Christ's sake. Works will not make God favorable toward us if he was not already gracious to us for the sake of Christ.

Prayer: Work out of me, Lord, the word that you have worked into me. 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 Love and the Fulfilling of the Law – part 58

Wed, 14 Jun 23 00:00:00 +0000

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Romans 8:8–11

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

It is clear that James does not contradict us since he is making a distinction between dead and living faith, and admonishes the idle and self-satisfied who imagine that they have faith when they do not. He says that faith is dead if it does not bring forth good works, and that faith is living if it brings forth good works. We have frequently shown what we call faith, not meaning idle knowledge such as devils have, but a faith that resists the terrors of conscience, and cheers and consoles terrified hearts. Such faith is neither an easy matter, as the adversaries dream, nor a human quality, but a divine power by which we are regenerated, and by which we overcome the devil and death. Paul says that faith is effective and overcomes death because of the power of God: “in which you were also raised with him through faith in the working of God” (Col 2:12). Since this faith is a new life, it necessarily produces new movements and works. Accordingly, James is right in denying that we are justified by a faith that has no works.

Pulling It Together: One cannot create faith by deciding to believe in the historical Jesus, but then, going on to live the same old, natural life. This is the sort of dead faith to which James refers. However, faith that is given by God creates a new person. Those who have been born again will be different from the old, lifeless persons they had been before God gave them faith. They will begin to produce fruit for Christ’s kingdom. Dead trees produce no fruit. Living trees, by nature, produce fruit. What else can they do? Yet, trees do not bear fruit because they have somehow decided to do so. They produce fruit because they were created for that purpose. Even so, you who once were dead, have been recreated by the power of God so that you may produce the fruit of good works (Eph 2:10). If the Spirit of God dwells in you through a living faith, you are a new creation and will bear fruit because that is what you have been created to do. It is your new nature. What else could you do—since the power of Jesus Christ is at work in you?

Prayer: Live in me today, Lord, bringing forth good fruit for your glorious kingdom. Amen.

Concerning Love and the Fulfilling of the Law – part 57

Tue, 13 Jun 23 00:00:00 +0000

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James 1:17-18

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Thirdly, James has spoken shortly before concerning regeneration, namely, that it occurs through the gospel. Therefore, he says, “Of his own will he brought us forth by the word of truth that we should be a kind of first fruits of his creatures” (James 1:18). When he says that we have been born again by the gospel, he teaches that we have been regenerated and justified by faith. For the promise of Christ is apprehended only by faith, when we set it against the terrors

Pulling It Together: Every good gift comes from the Father—most notably, the gift of new birth in Christ. Salvation is a gift. Forgiveness of sins and justification are not things that can be earned. They are promised gifts that come to us from God, not from ourselves or from our own doing. We do not take hold of salvation; it is apprehended by faith. It is faith, itself a gift from God, that takes hold of salvation. We cannot make our doubts and fears fly away because we will it so or work hard at being good. Yet, faith in the promise of God’s free gift brings both new birth and peace. Faith alone regenerates the natural person into one created to do good works (1 Tim 2:8-10).

Prayer: Help me look intently into your perfect, liberating law, Lord, so that I may be set free to become a doer of the word. Amen.

Concerning Love and the Fulfilling of the Law – part 56

Mon, 12 Jun 23 00:00:00 +0000

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Romans 16:25-27

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Secondly, the subject itself declares that works follow faith, and show that faith is not dead, but living and effective in the heart. Therefore, James did not believe that we earn the forgiveness of sins and grace by good works. For he speaks of the works of those who have been justified, who have already been reconciled and accepted, and have obtained forgiveness of sins. So, the adversaries are mistaken when they infer that James teaches that we merit remission of sins and grace by good works, that by our works we have access to God, without Christ as propitiator.

Pulling It Together

The old real estate expression, “Location, location, location,” might be modified when it comes to reading. “Context, context, context,” is crucial when interpreting a text. Otherwise, one may end up buying into the wrong teaching. James has been teaching about what real faith is, and uses works as a proof of faith. His subject is faith: “Can that faith save him?” (James 2:14). Everything read in this section, if read in context, refers back to faith. Therefore, if one has saving faith in Christ, works that glorify God will ensue. First, Christ satisfies God’s righteousness, then because we believe in his sacrifice for our sin, we are made righteous because of him. Only those works that are attached to his righteousness are acceptable to God. One may do religious deeds for a lifetime, but they will never save. Yet, a sinner, having never done anything good, may finally believe and be saved because of Christ alone. That sainted sinner will then seek to be obedient to the gospel, to continue in a true and living faith that glorifies God. Chrysostom said it well: “As faith without works is dead, so are works without faith dead.”

Prayer: Make my faith in you a living faith so that you are glorified in my life, Lord. 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 55

Sun, 11 Jun 23 00:00:00 +0000

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1 Timothy 1:3-5

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

We must consider first, that the passage is more against the adversaries than against us. For our opponents teach that people are justified by love and works. They say nothing of faith by which we apprehend Christ as propitiator. Indeed, they condemn this faith in sentences and writings, and also by the sword and capital punishments, endeavoring to exterminate faith in the Church. How much better does James teach, not excluding faith, or presenting love in preference to faith, but retaining faith, so that in justification Christ may not be excluded as propitiator! Paul also includes faith and love when he deals with the sum of the Christian life. “The aim of our charge is love that issues from a pure heart and a good conscience and sincere faith” (1 Tim 1:5).

Pulling It Together

Propitiation means appeasement of God. The argument that the Lutherans were making is simply this: Christ alone is that satisfaction for our sins. What God has worked into us, we are now to work out with fear and trembling (Phil 2:12). However, we must be careful not to amplify the importance of our charity and works, as though what we do is the means of our justification with God. Our only boast is in the Lord (1 Cor 1:31). He is our atonement. When faith is genuine, when one trusts in Christ Jesus for righteousness, charity and good works will follow. The honor then, properly goes to God in Christ, for he alone is our propitiator.

Prayer: Give me sincere faith, Lord, a pure heart, and a good conscience, so that I may truly love. Amen.

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

Concerning Love and the Fulfilling of the Law – part 54

Sat, 10 Jun 23 00:00:00 +0000

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James 2:17-26

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

They cite from James 2:24, “You see that a man is justified by works and not by faith alone.” No other passage is thought to contradict our belief more than this verse. But the reply is easy and plain. If our opponents do not attach their own opinions concerning the merits of works, the words of James contain nothing that is of disadvantage. Yet wherever there is mention of works, they falsely add ungodly opinions: that by means of good works we earn the forgiveness of sins, that good works are a propitiation and price by which God is reconciled to us, that good works overcome the terrors of sin and death, that good works are accepted in God's sight on account of their goodness, and that they do not need God’s mercy and Christ as propitiator. None of these things came into the mind of James, which the adversaries nevertheless, defend under the pretext of this passage of James.

Pulling It Together: James reinforces what kind of faith he has been referring to in this passage. Faith is not mere assent, such as you hear from people today when they say things like, “I believe in God,” or “I am a Christian,” or “I go to church.” That type of faith, which is nothing more than religion like any other religion or “faith,” does not save. Faith that believes Christ is the satisfaction for sin will both save and produce good fruit. This is the substance of James and is discovered in the context of his letter—not in one verse. Living faith is never detached from good works because God will grow what he has established in those persons whom he has already justified and saved. The danger here is when we begin to believe in ourselves, in our good works as a virtue or merit that God ought to recognize as justification for our sins. Still, good works must never be absent from faith. When this occurs, that faith, as James says, is dead.

Prayer: Help me do the works of faith, Lord, by the power of your Spirit. Amen.

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Concerning Love and the Fulfilling of the Law – part 53

Fri, 09 Jun 23 00:00:00 +0000

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Proverbs 19:11–12

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

So, Peter does not mean that love earns God's forgiveness of sins, that it is a propitiation to the exclusion of Christ as mediator, that it regenerates and justifies. He is teaching that love toward one another is not moody, harsh, or obstinate, that it overlooks some mistakes of its friends, that it takes in stride even the harsher manners of others, just like the well-known expression: “Know, but do not hate, the manners of a friend.” Nor was it without design that the apostle taught so frequently concerning this duty that the philosophers call epiekeia, or leniency. For this virtue is necessary for harmony, which cannot last unless pastors and churches mutually overlook and pardon many things.

Pulling It Together: Presidential pardons, bestowed by outgoing US presidents, are received with gratitude but also sometimes, with irritation by those who disagree with a president’s choices. Nevertheless, the mercy of a ruler is refreshing, according to the proverb. If a president excuses the offenses of some whose crimes we might find unpardonable, we ought to find mercy to overlook the faults and even the outright offenses of the friends of Jesus (John 15:15). This is sensible public decency and promotes concord in Christian fellowship. While our charity ought not to be mistaken as something that justifies us to God, we rejoice with thankfulness that God has covered our own sins. Just so, we ought to pray daily, “Forgive us our debts, as we forgive our debtors.”

Prayer: Set me free of my debts, God, and empower me to forgive others, through Jesus Christ our Lord. Amen.

Concerning Love and the Fulfilling of the Law – part 52

Thu, 08 Jun 23 00:00:00 +0000

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Proverbs 10:9–12

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Besides, this sentence concerning love is derived from Proverbs 10:12, where the antithesis clearly shows how it ought to be understood: “Hatred stirs up strife, but love covers all offenses.” It teaches precisely the same thing as the passage of Paul from Colossians, that if any dissensions occur, they should be moderated and settled by equitable and lenient conduct. Dissensions, it informs, increase because of hatred, as we often see that tragedies arise from the most trifling offenses. Certain trifling offenses occurred between Gaius Caesar and Pompey, in which, if the one had yielded a very little to the other, civil war would not have occurred. Because each indulged his own hatred, great commotion arose from a matter of no account. Many heresies have arisen in the Church merely from hatred of the clergy. So, we understand that this teaching does not refer to a person's own faults, but to the faults of others. When it says, “Love covers all offenses,” it means the faults of others. When these offenses happen, love overlooks, forgives, yields, and does not carry all matters to the extreme of the law’s justice.

Pulling It Together: If 1 Peter 4:8 or Proverbs 10:12 are thought to mean that love covers up one’s own sins, that would be a misinterpretation. We have already seen how Paul deals with the text (Col 3:12), so notice how James interprets the Proverb in the same way. “Whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins” (James 5:20). The transgressions that are cloaked or forgiven here are not one’s own. Rather, because we are determined to love as Christ loves, we overlook offenses against ourselves.

Think of how often the smallest spark of some perceived offense in a congregation is fanned into flame by someone who chooses to make the matter personal. That person begins to talk behind the back and even posts about the affront in social media in order to make the matter everyone’s business. Now it is thought that because others are also concerned, the petty behavior was justified. This is the moment when some people give up on the whole church, when it was the prideful act of an individual who took umbrage too far. This is not the way of Christ. Love overlooks the faults of others—real or imagined.

Prayer: Forgive me my trespasses, Lord, as I forgive the trespasses of others. Amen.

Concerning Love and the Fulfilling of the Law – part 51

Wed, 07 Jun 23 00:00:00 +0000

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1 Peter 2:4–6

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

But this is far distant from those praises of love which they recite from Paul, nor do they understand the word any more than the walls that bounce back their words. They also cite Peter in this verse: “Love covers a multitude of sins” (1 Pet 4:8). It is evident that Peter also speaks of love towards one's neighbor since he joins this passage to the precept that commands love for one another. It could never have come into the mind of any apostle that our love overcomes sin and death, that love is the propitiation by which God is reconciled, thereby excluding Christ as mediator, or that love is righteousness without Christ as mediator. For this love, if there would be any, would be a righteousness of the law, and not of the gospel that promises reconciliation and righteousness to us if we believe that the Father has been reconciled on account of Christ as propitiator, and that the merits of Christ are bestowed upon us. Accordingly, a little earlier Peter urges us to come to Christ so that we may be built upon Christ (1 Pet 2:4-5). And he adds, “He who believes in him will not be put to shame” (1 Pet 2:6). When God judges and convicts us, our love does not free us from shame. Nevertheless, faith in Christ liberates us despite these fears, because we know that for Christ's sake we are forgiven.

Pulling It Together: We must be careful not to build a doctrine of righteousness and salvation upon anything that we do. Such a house would surely fall, since it is founded on the limited and human instead of upon the infinite and divine. God commands us to do many things, including charity toward others and love for God. But these things, even though commanded by God, do not save. Only God saves. The Father has overcome sin and death through the work of his Son. That is a finished work; we are merely called to believe what God has done, not to add anything to his work in an effort to complete it in ourselves. If his work on the cross required our completion, he would not be the mediator between God and humanity since his work would not have been sufficient.

People seek to earn God’s favor because they feel the blush of sin. Though we should confess our sin and repent, we cannot earn God’s grace. That grace has already been earned for us by Jesus. When we believe what the love of God has wrought, the fear that the law delivers is quickly dispatched and then replaced with God’s forgiveness and peace, through Jesus Christ our Lord.

Prayer: Loving Father, I offer you my sacrifice of praise while depending upon the final sacrifice of Jesus, my Savior. Amen.

Concerning Love and the Fulfilling of the Law – part 50

Tue, 06 Jun 23 00:00:00 +0000

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Ephesians 4:31–32

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Moreover, it is disgraceful for the adversaries to preach so much about love when they do not bestow love. What are they doing? They are tearing apart churches; they are writing laws in blood; they are proposing to the most clement prince, the emperor, that these should be published. They are slaughtering priests and other good men if they even intimate their dislike of some unmistakable abuse. These things are not consistent with speeches about love, which if the adversaries would follow, both church and the state would have peace. Disturbances would be stilled if the adversaries would not bitterly insist upon certain traditions that are useless for godliness and which are not observed even by those very persons who most earnestly defend them. They easily forgive themselves, yet do not forgive others, according to the poet Maenius: “I forgive myself.”

Pulling It Together: We should not worry ourselves over the actions of others toward us. Instead, we should be devoted to the gospel. This means that we will love those who hate and hurt us. Finally, it means that we must forgive those who trespass against us. While the rest of the world, even those in the church, demand much of us—a great deal of which is useless, as well as unfair and not reciprocated—we must nevertheless be kind, tenderhearted, and forgiving. This is the way of Christ who loves and forgives us.

Prayer: Forgive me of my sins, Lord, so that I may forgive those who sin against me. Amen.

Leader's Guide

Concerning Love and the Fulfilling of the Law – part 49

Mon, 05 Jun 23 00:00:00 +0000

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Ephesians 4:1–3

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

The books of all the wise are full of these principles of fairness, namely, that in everyday life we should all make many allowances for the sake of mutual order. Paul frequently teaches this here and elsewhere. Therefore, the adversaries’ argument that the term "perfection" means that love justifies does not make sense, since Paul is speaking of unity and peace. Ambrose interprets this passage: “Just as a building is said to be perfect or entire when all its parts are fitly joined together with one another.”

Pulling It Together: God is able to do far more with the Church than we could possibly imagine (Eph 3:20). Knowing therefore, not only what God is capable of doing but is actually accomplishing in spite of us, we are to act in a manner that corresponds to the Church that God both intends to be and is creating. We are called to be humble, gentle, patient, and charitable toward one another despite our failings. Christians should be eager to act like Christ so that there is unity and peace in the Church, without imagining that we have done some great work that justifies us to God.

Prayer: Help me to truly love, Lord, as you love your Church. Amen.

Disciples of the Cross is a two-part Bible study addressing the topic of Christian discipleship from a uniquely Lutheran perspective. Part 1: Who We Are is an introduction to the theology of discipleship, laying the biblical groundwork for what it means to be called to live the life of faith as a follower of Jesus.

The study may be used in conjunction with various discipleship programs and studies to highlight themes from the Lutheran tradition that are not often addressed in many discipleship materials. These include: a Theology of the Cross, the centrality of the Word and Sacrament, an understanding of the Means of Grace, and a recognition of the Christian as both "Saint and Sinner."

Leader's Guide

Concerning Love and the Fulfilling of the Law – part 48

Sun, 04 Jun 23 00:00:00 +0000

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Romans 15:1–6

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

For concord ends up being torn apart whenever the bishops impose heavy burdens upon the people or have no regard for their weakness. Dissensions also arise when the people judge the clergy’s conduct too severely or despise them because of a minor mistake, thereafter seeking different doctrine and clergy. On the other hand, perfection in Church fellowship is preserved when the strong bear with the weak—when the people have patience with their preachers, and when the bishops make some allowances for the weakness of the people.

Pulling It Together: During a committee meeting, a brother suddenly spoke strong words against his pastor. There was silence in the room. People did not know how to respond. The pastor knew what to say. Nothing. He understood that his brother was struggling with other issues, and that the outburst came at a moment of weakness. He vented because he had reached the moment when he could no longer hold it all in. Days later, the man stopped by the pastor’s office, just to chat. It was his way of showing that Christian fellowship was still important to him. Harmony often depends upon a quiet answer (Prov 15:1) instead of proving who is right. Sometimes, concord does not even depend upon a calm answer but rather, no answer at all. In that silence, a greater voice may be discovered: the voice that does not demand to name which one is right but instead, a united voice that glorifies the name of the Lord.

Prayer: Give me your peace, Lord, so that I may be gentle and quiet when necessary. Amen.

All God’s Critters is a fully reproducible Sunday School series designed with the particular needs of small churches, mission congregations, and house churches with 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.

Concerning Love and the Fulfilling of the Law – part 47

Sat, 03 Jun 23 00:00:00 +0000

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John 15:12–13

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Paul is not speaking of personal perfection, but of the integrity common to the Church. He says that love is a bond or connection that holds the many members of the Church together, just as in all families and states, harmony is nourished by service to one another, and tranquility is retained by people overlooking and forgiving small mistakes among themselves. So Paul commands that there should be love in the Church in order that harmony may be preserved, bearing with the harsher manners of some as there is need, and overlooking small mistakes, lest the Church splinter into various schisms, and the hostilities, factions, and heresies that arise from such divisions.

Pulling It Together: Having understood that Christ alone is the satisfaction for our sins, we see love in a new light. “We love because he first loved us” (1 John 4:19), not because we expect special favor from God. Knowing how much Christ loves the Church, we should want to hold together that for which he died and rose again. The fellowship of the Church is quickly divided when we do not bear with one another’s weaknesses (Col 3:13) and forgive them. Imagine how many of his disciples’ actions Jesus overlooked. Now think of how much he endures in your behavior. It is to your glory when you overlook an offense, and it preserves harmony in Christ’s Church.

Prayer: Help me do what you command, Lord, through the power of your Holy Spirit. Amen.

Teacher's Guide

Concerning Love and the Fulfilling of the Law – part 46

Fri, 02 Jun 23 00:00:00 +0000

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Colossians 3:12–14

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

In the Confutation, the adversaries have also cited against us Colossians 3:14: “And above all these put on love, which binds everything together in perfect harmony.” They infer from this that love justifies because it renders men perfect. We could supply many replies about perfection but will simply give Paul’s meaning. Paul was clearly speaking of love towards one’s neighbor. We must not imagine that Paul would ascribe either justification or perfection to works of the Second Table instead of to those of the First. Even so, if love renders men perfect, there is then no need of Christ as propitiator, for faith apprehends Christ alone as propitiator. This, however, is far distant from the meaning of Paul, who never suffers Christ to be excluded as propitiator.

Pulling It Together: Paul consistently teaches that we are accepted on account of Christ and not on account of our love, or our works, or because we keep the law. For no one perfectly fulfills the law. Since he writes and teaches that there is no perfection in this life through our works, it must not be thought that Paul is speaking here of personal perfection. Because we cannot live up to the demands of the law, God sent his Son as satisfaction. Jesus, as both God and man, fulfilled the law for everyone. So, yes, we are instructed to love our neighbors, as the second great commandment teaches us (Mark 12:31). Yet we should never assume that love of neighbor, which we fulfill imperfectly, satisfies God’s law. Only Jesus has done this, so we must put our faith in him alone.

Prayer: Help me depend upon your righteousness, Lord, while your Spirit empowers me to love my neighbor. Amen.

Seasons of the Church Year introduces students to the seasons or cycles of the liturgical year as the Church reflects upon the story of Christ and our life of faith in this world. It was written for a 3rd-4th grade level, but is flexible enough to be used for most elementary-aged students.

Concerning Love and the Fulfilling of the Law – part 45

Thu, 01 Jun 23 00:00:00 +0000

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Romans 1:16–17

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

We are not ignorant of how distant this doctrine is from the judgment of reason and of the law. Nor are we unaware that the doctrine of the law concerning love makes a much greater show; for it is human wisdom. But we are not ashamed of the foolishness of the gospel. For the sake of Christ's glory we defend this, and beseech Christ, by his Holy Spirit, to aid us that we may be able to make this clear and manifest.

Pulling It Together: Everyone gets a trophy. That is the way of things in children’s sports these days. Nobody is a loser, so long as they join the team. People are divided on their opinions about this approach. Some people think children need to earn a trophy while others have the view that even if the team never wins, all should go home with a trophy because they made the effort. Brands of Christianity are like this children’s sports analogy. There are some who believe that only those whose religious efforts are successful should be rewarded with eternal life. Others believe that simply being on the team, being a believer in Jesus Christ, is what counts.

The wisdom of the world concludes that effort makes the difference. Only winners should be rewarded with eternal life. So, some believe that human righteousness makes the difference with God.

While we should press on for the prize of resurrection from the dead (Phil 3:14), Lutherans confess that this heavenly prize is apprehended through faith in Jesus Christ, not through their efforts. This is foolishness to the worldly mind, but to the spiritual mind, it is the power of God for salvation. “The righteous shall live by faith” in the righteousness of God instead of by trust in their own righteousness, though the world considers them losers.

Prayer: Jesus, thank you for saving me and giving me your righteousness so that I do not need to depend upon myself. Amen.

God's Reluctant Leaders is a nine-session Bible Study that focuses on the stories of three biblical characters: Jonah, Gideon, and Moses. Sessions explore how God works to create faith within those whom He calls to serve His mission. The study is written at an introductory level, to be led by a lay leader or pastor in a small-group question and discussion format. It would serve as an excellent resource for monthly women's group meetings, or in an informal small-group setting.

Leader's Guide

Concerning Love and the Fulfilling of the Law – part 44

Wed, 31 May 23 00:00:00 +0000

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2 Corinthians 3:12–18

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Our adversaries ascribe justification to love because they teach and require the righteousness of the law everywhere. We cannot deny that love is the highest work of the law. Human wisdom gazes at the law and seeks justification there. Consequently, the scholastic doctors, great and talented men, also proclaim this as the highest work of the law, and attribute justification to this work. Deceived by human wisdom, they did not look upon the uncovered face of Moses, but just like the Pharisees, philosophers, and Mohammedans they saw the veiled face of Moses. But we preach the foolishness of the gospel that reveals another righteousness, namely, that because of Christ as propitiator, we are accounted righteous when we believe that for Christ's sake God has been reconciled to us.

Pulling It Together: It makes sense that doing good deeds and being religious would cause God to love us and forgive us for our efforts. If God commands it, then there should be the reward of his favor. Yet, “The wisdom of this world is foolishness before God” (1 Cor 3:19, NASB). Perhaps it would be helpful to think about this matter on a more elemental level. If a child is commanded by his father to take out the trash, and he does this chore, should he expect the reward of his father’s love? No. His father already loves him. He is simply expected to do as his father commands. We see that God’s love is already disposed toward the world. That is why he sent his Son to fulfill the law and reconcile us to himself (John 3:16).

This is difficult for people to understand, because they think about the matter in terms of human wisdom and religion. We need to consider it from the divine perspective. After being in the presence of the divine majesty on the mountain, Moses’ face shone with the brilliance of God’s glory. When he descended to the Israelites, he veiled his shining face. So long as we look upon the law of Moses in this veiled, human fashion, the glory of God will be obscured. When people turn to the Lord instead of depending upon their own righteousness, the veil of the law is removed and the glory of the Lord is seen. This is foolishness to the religious but it is, nevertheless, the wisdom of God’s gospel. This glorious wisdom, for those who will look beyond the veil, is that the righteousness we could never achieve through our own wisdom and effort, God has accomplished through his Son and has freely given to those who believe such foolishness.

Prayer: Loving God of righteousness, help us see clearly by looking beyond the veil of the law to behold your glory. Amen.

Concerning Love and the Fulfilling of the Law – part 43

Tue, 30 May 23 00:00:00 +0000

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Acts 16:30–31

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

They object that love is preferred to faith and hope since Paul says, “The greatest of these is love” (1 Cor 13:13). Now, it is reasonable that the greatest and chief virtue should justify. However, Paul speaks specifically in this passage of love towards one's neighbor, and indicates that love is the greatest, because it has most fruit. Faith and hope only deal with God; but love has infinite external duties toward people. Nevertheless, we grant to the adversaries that love towards God and our neighbor is the greatest virtue because the chief commandment is, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind” (Matt 22:37). But how do they infer from this that love justifies? The greatest virtue, they say, justifies. By no means. For as even the greatest or first law does not justify, so also the greatest virtue of the law does not justify. The virtue that justifies is the one that apprehends Christ, transmitting Christ's merits to us, by which we receive grace and peace from God. This virtue is faith. For as it has been often said, faith is not only knowledge, but rather a desire to receive or apprehend those things that are offered in the promise of Christ. This obedience towards God, this desire to receive the offered promise, is no less an act of worship than is love. God wants us to believe him and to receive blessings from him. This he declares to be true divine service.

Pulling It Together: God does not say, “Do this thing and you will be saved.” He could have said something like, “Do a cartwheel and you will be saved.” Of course, he said nothing so absurd, so let us think more civilly. He might have said, “Do 1,000 hours of community service and you will be saved.” He did not say anything like that either. So, let us consider the religious. He could have demanded perfect attendance at worship. But he did not command anything religious either. Instead, he wants us to believe that he has saved us without any works that we have done. For God saves sinners, not people who have proved that they are righteous without him. His only command for salvation is clearly stated in Acts 16:30-31: “Believe in the Lord Jesus, and you will be saved, you and your household.”

Prayer: Father, assure me of the plain gospel, that you love me in spite of myself. Amen.

Fri, 26 May 23 00:00:00 +0000

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Romans 4:22–5:1

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

We are speaking now of the righteousness by which we interact with God, not with men, and by which we apprehend grace and peace of conscience. The conscience however, cannot be pacified before God except by faith alone, because it is certain that God for Christ's sake is reconciled to us, according to Romans 5:1: “Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ.”

Pulling It Together: The assurance of God’s love for us is always disturbed by our works. As soon as we trust in an act of charity or devotion to God, our confidence is shattered by an unkind thought or lack of devotion. That is when we must think of Christ instead of ourselves. So long as our thoughts are on our acts of charity or ability to fulfill the law, we become anxious and our consciences will be troubled. Since, however, we are not reconciled to God by our works, or even our works added to Christ’s work, we must always turn our thoughts to Christ. When we remember that we are justified by faith in Christ and not faith in ourselves, we return to a place of quiet rest and the peace that surpasses all understanding (Phil 4:7).

Prayer: Quiet my heart, Lord, and strengthen my faith in you through the power of your indwelling Spirit. Amen.

Concerning Love and the Fulfilling of the Law – part 38

Thu, 25 May 23 00:00:00 +0000

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Ephesians 2:13–18

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

We believe and teach that good works must necessarily be done. Nevertheless we give Christ his own honor. We believe and teach that by faith, for Christ's sake, we are accounted righteous before God. We are not accounted righteous because of works without Christ as mediator. We do not earn the forgiveness of sins, grace, and forgiveness by works, which cannot be set against the wrath and justice of God. Nor can they overcome the terrors of sin. The terrors of sin are overcome by faith alone. Only Christ is to be presented by faith as mediator against the wrath and judgment of God. If any one think differently, he does not give Christ due honor, who has been set forth that he might be the propitiator, that through him we might have access to the Father.

Pulling It Together: Polls differ as to how many Americans say that they believe in God, some as high as 80% or more. Other polls demonstrate that the most basic evidences of faith are a much lower percentage. So let us be clear. The faith that we profess is not a mere nod to God. As James says, even demons believe in God (James 2:19). Faith has feet. Real faith is put into action. It bears fruit. Real believers, not those who simply agree that there is a god, are slowly beginning to act like Jesus. First of all, they give him all the glory and honor that is his due. As it is his work that justifies us to God, we give him that honor. We do not believe that Jesus needs any assistance from us. Therefore, although works necessarily follow, or go hand in hand with faith, it is Christ who has saved us from sin and death. Our works neither save us nor give us any consolation that they do.

Christ alone is our peace. He has reconciled us to God, and did so without our help. As a result, we have access to God. There is no longer a wall between God and true believers. We are now in a corrected relationship and at peace with him because of Christ alone.

Prayer: Thank you, Lord, for tearing down the wall that had separated us from the Father. Amen.

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 Love and the Fulfilling of the Law – part 37

Wed, 24 May 23 00:00:00 +0000

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Romans 8:31–33

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Our adversaries uphold these godless, unscriptural opinions concerning works. But to ascribe atonement to our works, to claim that our works merit the forgiveness of sins and grace, instead of being accounted righteous before God by faith in Christ as propitiator, what else is this than to deny Christ the honor of mediator and propitiator?

Pulling It Together: If you pay attention to the sports headlines, you will hear an odd assertion from time to time, especially during professional basketball season. A very talented player will either claim or a reporter will state that the athlete was a one-man team. The other four players seemed to make no difference. He carried the team on his back. Yet, as good as some players are, they cannot win the first game without the other members of the team. However, Christianity is not basketball.

Jesus accomplished what the rest of the team could never do. He atoned for the sins of the entire world. No one assisted him. Neither you nor I will be interviewed as one of his teammates who helped him conquer sin and death. We cannot add one work to his victory. Our works add nothing to the salvation he has won for those who believe. The honor belongs to Christ. It is God alone who justifies.

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

Examining Our Core Beliefs explains in straightforward terms the core of what we believe—from a biblical, theological, historical, and confessional point of view. A 30-page study guide is included in the back of the book.

Concerning Love and the Fulfilling of the Law – part 36

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

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John 4:7–10

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

So the world thinks that all works are a propitiation by which God is appeased, that they are a payment by which we are considered righteous. It does not believe that Christ is the propitiator; it does not believe that by faith we are freely accounted righteous for Christ's sake. Yet, since works cannot pacify the conscience, other works are continually chosen, new rites are performed, new vows made, and new orders of monks formed beyond the command of God, in order that some great work may be found to set against the wrath and judgment of God.

Pulling It Together: “Blessed are those who hunger and thirst for righteousness.” (Matt 5:6) Note that Jesus did not say blessed are those who have dug a well and quenched their own thirst. The woman was already at the well, and yet, she was still parched. Multiple marriages had not satisfied her need for relationship. The religion of her fathers had not slaked her thirst. No matter what she did, she would remain thirsty. The fulfilling righteousness of God is available, but only to those who admit their thirst and their inability to satisfy themselves. If she had known, she would have admitted her need, and asked Jesus. Then he would have given her living water that never runs dry. Then she would be satisfied.

When my daughters were very young, they could not open the refrigerator or pour from a heavy container. But they could ask, “Daddy, may we have some apple juice?” We also, are unable to fabricate works of religion that meet our desperate need for righteousness. But we may ask Jesus, and he will satisfy our thirst.

Prayer: God of righteousness, I am thirsty for you; quench my thirst through Jesus Christ, my Lord. Amen.

Kinderbeten is a compelling story touching on the exercise of free religion, the religious wars in Europe, the roots of Evangelicalism, the supernatural, and more, all wrapped up in a religious revival which began not through a charismatic revivalist or any adult at all, but rather found it's origin with children aged four to fourteen. The children became pawns in a controversy between political and religious opponents. Indulge your curiosity and read the remarkable story about the King of Sweden and the 1707-08 Children's Revival in Silesia, a tale of hope and prayer.

Concerning Love and the Fulfilling of the Law – part 35

Mon, 22 May 23 00:00:00 +0000

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Ephesians 2:4–10

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

Anthony, Bernard, Dominicus, Franciscus, and other holy Fathers selected a certain kind of life either for the sake of study or other useful exercises. In the meantime, they believed that they were accounted righteous through faith, and that God was gracious to them for Christ's sake, not because of their spiritual exercises. But since then, the multitude has not imitated the faith of the Fathers, but their activities without faith, thinking that they might earn the forgiveness of sins, grace, and righteousness by such works. They did not believe that they received these freely because of Christ the propitiator.

Pulling It Together: Being a pastor or missionary is not a free ticket to heaven. While the work that such people do is important to the kingdom of Christ, it is only faith in Christ that opens the gates of heaven. A pastor may labor for a lifetime to swing those gates but they will not budge without faith. Only the righteous will enter that blessed rest. Now, that would keep us all out of heaven—except for the work of Christ. Those who have faith in him are assigned his righteousness. Without his righteousness, no one will pass through.

I received a text this morning. It was an electronic boarding pass for a flight home. My wife had purchased my ticket, and then had the airline send the boarding pass to my phone. Now, without this pass, I will never get home. More to the point, while I was busy doing pastoral work, my wife made sure I could get home. Once I get to the airport, I could argue all day about being a pastor and that I was busy doing the work of the kingdom. They still will not allow me on the flight. It is her work that will get me home. You were created for good works, and you should live a life of Christian service, but it is faith in the work of Christ on the cross that brings you home.

Prayer: Lord, empty me of trust in my efforts, and help me rely on you alone. Amen.

Consider the Years

by Rev. Brad Hales

As the subtitle indicates, this Bible study was written for mature Christians. That is, it bears in mind the unique perspective of those who have seen many years in their relationship with God and may wonder how faith can speak anew to their daily lives. The study offers thirteen brief sessions on issues seniors must navigate, emphasizing how God's Word can bring strength and comfort in the unknown.

This study has been printed in a larger type-face than other Sola Bible studies. The questions offered for discussion focus on Scripture texts that address some particular concerns of older Christians.

Concerning Love and the Fulfilling of the Law – part 34

Sun, 21 May 23 00:00:00 +0000

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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.

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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.

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.

Leader's Guide

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.

Leader's Guide

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.

Teacher's Guide

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.

Leader's Guide

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.

Teacher's Guide

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.

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Concerning Love and the Fulfilling of the Law – part 18

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

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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.

Teacher's Guide

Concerning Love and the Fulfilling of the Law – part 17

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

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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.

Leader's Guide

Concerning Love and the Fulfilling of the Law – part 16

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

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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.

Saints and Sinners: Volume 3

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.

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

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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.

Free Educational Resources on the Afterlife

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.

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.

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.

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

Index

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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.

Leader's Guide

Concerning Love and the Fulfilling of the Law – part 5

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

Index

Click for a recording of today's Sola Devotion

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.

Leader's Guide

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

Index

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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

Index

Click for a recording of today's Sola Devotion

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.

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Concerning Justification, part 48

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

Index

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.

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Concerning Justification, part 47

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

Index

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.

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

Index

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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.

Leader's Guide

Concerning Justification, part 42

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

Index

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.

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Concerning Justification, part 41

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

Index

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.

Leader's Guide

Concerning Justification, part 40

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

Index

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

Index

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.

Concerning Justification, part 38

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

Index

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

Index

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

Index

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

Index

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

Index

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

Index

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.

Leader's Guide