Sola Publishing News and Feedback http://www.solapublishing.com/news_feedback/feed.html News, devotions and feedback blog for Sola Publishing en-us Concerning Love and the Fulfilling of the Law – part 41 http://www.solapublishing.com/news_feedback/summaries.html Sun, 28 May 23 00:00:00 +0000

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Exodus 20:13–17

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law 

The adversaries treat the matter preposterously, citing this one passage in which Paul teaches about fruits. Yet they omit very many other passages in which he discusses the mode of justification in a regular order. Besides, they always add a correction to the other passages that deal with faith, namely, that they ought to be understood as applying to fides formata. They add no correction that there is also need of the faith that understands we are accounted righteous for the sake of Christ as propitiator. As a result, they exclude Christ from justification and teach only a righteousness of the law. So, let us return to Paul.

No one can infer anything more from this text than that love is necessary. This we confess. Therefore, not to commit theft is also necessary. But this reasoning will not be correct if someone would desire to frame an argument like this: "Not to commit theft is necessary. Therefore, not to commit theft justifies." Justification is the approval of the entire person, not of a certain work. Therefore, this passage from Paul is not against justification by faith, so long as the adversaries do not add to it whatever their imaginations please. For he says, "I am nothing," not that love justifies. He declares that without faith, love is extinguished, however great it may have been. He does not say that love overcomes the terrors of sin and of death, that we can set our love against the wrath and judgment of God, that our love satisfies God's law, that without Christ as propitiator we have access to God because of our love, that by our love we receive the promised forgiveness of sins. Paul says nothing like this. He does not, therefore, think that love justifies, because we are justified only when we apprehend Christ as propitiator, and believe that for Christ's sake God is reconciled to us. Justification should not even be dreamed of without Christ as propitiator.

Pulling It Together: Faith is not formed by love or other good works. That is backwards thinking and contrary to Scripture. Rather, love is formed by faith. Faith in Christ compels us to love and to obey God. Therefore, faith also urges us to keep the other commandments, such as, “You shall not steal” (Exod 20:15). Yet there are people who do not steal, though they have no faith in Christ. Are they justified to God because they do not steal? No; religious and civil works do not justify. Only faith in Christ reconciles God by justifying sinners. Without faith, good deeds are of no account with God since works do not justify. That is Christ’s function, not ours. Therefore, once justified through faith, good works necessarily follow but they do not make payment for our sins or remove the terrors of sin and death. We should never imagine anything but Christ Jesus as the only satisfaction and payment for our sins.

Prayer: Lord, have mercy upon me, a sinner. Amen. 

In Part 2 of Sola Scriptura, "The Norm of Faith" study 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.

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

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Concerning Love and the Fulfilling of the Law – part 40 http://www.solapublishing.com/news_feedback/summaries.html Sat, 27 May 23 00:00:00 +0000

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Galatians 5:22–25

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law 

Now we will reply to those passages that the adversaries use to prove that we are justified by love and works. They cite: “And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing” (1Cor 13:2). Here they exult, claiming that Paul testifies to the entire Church that faith alone does not justify.

We have shown above what we hold concerning love and works. But a reply is easy. This passage of Paul requires love. We require it also. For we have said above that renewal and beginning to fulfill the law must exist in us, according to the word: “I will put my law within them, and I will write it upon their hearts” (Jer 31:33). Anyone who casts away love will not keep faith, however great it seems, for he does not retain the Holy Spirit.

Paul is not treating the mode of justification in this passage. He is writing to those who have already been justified, urging them to bear good fruit lest they lose the Holy Spirit.

Pulling It Together: The Roman Confutation claimed that people are justified by adding love and other works to faith in Christ. Conversely, the Lutherans confessed that love and good works are a necessary response to faith in the saving work of Christ. Although the work of Christ on the cross is sufficient for salvation, the person who will not love as Christ loves, has become spiritually cold and lives according to the flesh again. That person has become nothing, no longer keeping in step with the Spirit and living by faith. For the Holy Spirit does not dwell where Christian love and other fruits of the Spirit are not present.

Prayer: Holy Spirit, help me remember my baptism with daily repentance and sorrow for sin, so that the new person in Christ will emerge in me more and more every day. 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 a new, 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.

Leader's Guide   • See also: Sola Scriptura, Part 2: The Norm of Faith

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Concerning Love and the Fulfilling of the Law – part 39 http://www.solapublishing.com/news_feedback/summaries.html 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. 

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. 

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Concerning Love and the Fulfilling of the Law – part 38 http://www.solapublishing.com/news_feedback/summaries.html 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.

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Concerning Love and the Fulfilling of the Law – part 37 http://www.solapublishing.com/news_feedback/summaries.html 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.

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Concerning Love and the Fulfilling of the Law – part 36 http://www.solapublishing.com/news_feedback/summaries.html 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.

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Concerning Love and the Fulfilling of the Law – part 35 http://www.solapublishing.com/news_feedback/summaries.html 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.

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Concerning Love and the Fulfilling of the Law – part 34 http://www.solapublishing.com/news_feedback/summaries.html Sun, 21 May 23 00:00:00 +0000 Click for larger image

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1 Corinthians 11:26–30

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law 

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

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

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

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

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

• Student Workbook   • Leader's Guide

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Concerning Love and the Fulfilling of the Law – part 33 http://www.solapublishing.com/news_feedback/summaries.html Sat, 20 May 23 00:00:00 +0000 Click for larger image

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Genesis 22:1–14

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law 

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

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

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

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

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

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Concerning Love and the Fulfilling of the Law – part 32 http://www.solapublishing.com/news_feedback/summaries.html Fri, 19 May 23 00:00:00 +0000 Click for larger image

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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

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Concerning Love and the Fulfilling of the Law – part 31 http://www.solapublishing.com/news_feedback/summaries.html Thu, 18 May 23 00:00:00 +0000 Click for larger image

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1 John 5:13–15

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law 

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

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

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

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

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

Leader's Guide

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Concerning Love and the Fulfilling of the Law – part 30 http://www.solapublishing.com/news_feedback/summaries.html Wed, 17 May 23 00:00:00 +0000 Click for larger image

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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

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Concerning Love and the Fulfilling of the Law – part 29 http://www.solapublishing.com/news_feedback/summaries.html 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 Faithpart 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

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Concerning Love and the Fulfilling of the Law – part 28 http://www.solapublishing.com/news_feedback/summaries.html Mon, 15 May 23 00:00:00 +0000 Click for larger image

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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. 

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Concerning Love and the Fulfilling of the Law – part 27 http://www.solapublishing.com/news_feedback/summaries.html Sun, 14 May 23 00:00:00 +0000 Click for larger image

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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!

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Concerning Love and the Fulfilling of the Law – part 26 http://www.solapublishing.com/news_feedback/summaries.html Sat, 13 May 23 00:00:00 +0000 Click for larger image

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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.

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Concerning Love and the Fulfilling of the Law – part 25 http://www.solapublishing.com/news_feedback/summaries.html Fri, 12 May 23 00:00:00 +0000 Click for larger image

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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.

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Concerning Love and the Fulfilling of the Law – part 24 http://www.solapublishing.com/news_feedback/summaries.html Thu, 11 May 23 00:00:00 +0000 Click for larger image

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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

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Concerning Love and the Fulfilling of the Law – part 23 http://www.solapublishing.com/news_feedback/summaries.html 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

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Concerning Love and the Fulfilling of the Law – part 22 http://www.solapublishing.com/news_feedback/summaries.html 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

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Concerning Love and the Fulfilling of the Law – part 21 http://www.solapublishing.com/news_feedback/summaries.html Mon, 08 May 23 00:00:00 +0000 Click for larger image

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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.

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Concerning Love and the Fulfilling of the Law – part 20 http://www.solapublishing.com/news_feedback/summaries.html 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

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Concerning Love and the Fulfilling of the Law – part 19 http://www.solapublishing.com/news_feedback/summaries.html Sat, 06 May 23 00:00:00 +0000 Click for larger image• Index of Scripture graphics and posts

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Hebrews 11:4–6

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law 

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

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

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

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

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

• Student Workbook   • Leader's Guide

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Concerning Love and the Fulfilling of the Law – part 18 http://www.solapublishing.com/news_feedback/summaries.html 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

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Concerning Love and the Fulfilling of the Law – part 17 http://www.solapublishing.com/news_feedback/summaries.html 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. 

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).

Leader's Guide

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Concerning Love and the Fulfilling of the Law – part 16 http://www.solapublishing.com/news_feedback/summaries.html 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.

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Concerning Love and the Fulfilling of the Law – part 15 http://www.solapublishing.com/news_feedback/summaries.html Tue, 02 May 23 00:00:00 +0000 Click for larger image

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Acts 15:7–11

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law 

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

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

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

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

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Concerning Love and the Fulfilling of the Law – part 14 http://www.solapublishing.com/news_feedback/summaries.html Mon, 01 May 23 00:00:00 +0000 Click for larger image

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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 Leader
• Part 2 Participant  • Part 2 Leader

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Concerning Love and the Fulfilling of the Law – part 13 http://www.solapublishing.com/news_feedback/summaries.html Sun, 30 Apr 23 00:00:00 +0000 Click for larger image

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Acts 13:38–39

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law 

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

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

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

The 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) 

Free Educational Resources on the Afterlife

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Concerning Love and the Fulfilling of the Law – part 12 http://www.solapublishing.com/news_feedback/summaries.html Sat, 29 Apr 23 00:00:00 +0000 Click for larger image

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Acts 2:36–39

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law 

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

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

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

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

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

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Concerning Love and the Fulfilling of the Law – part 11 http://www.solapublishing.com/news_feedback/summaries.html Fri, 28 Apr 23 00:00:00 +0000 Click for larger image

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Matthew 5:17–20

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law 

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

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

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

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

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

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Concerning Love and the Fulfilling of the Law – part 10 http://www.solapublishing.com/news_feedback/summaries.html Thu, 27 Apr 23 00:00:00 +0000 Click for larger image

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Luke 11:39–44

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law 

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

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

Prayer: Lord, increase my faith. Amen. 

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

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Concerning Love and the Fulfilling of the Law – part 9 http://www.solapublishing.com/news_feedback/summaries.html Wed, 26 Apr 23 00:00:00 +0000 Click for larger image

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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. 

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Concerning Love and the Fulfilling of the Law – part 8 http://www.solapublishing.com/news_feedback/summaries.html Tue, 25 Apr 23 00:00:00 +0000 Click for larger image

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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. 

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Concerning Love and the Fulfilling of the Law – part 7 http://www.solapublishing.com/news_feedback/summaries.html Mon, 24 Apr 23 00:00:00 +0000 Click for larger image

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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.

• Part 1 Participant  • Part 1 Leader  • Part 2 Participant  • Part 2 Leader

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Concerning Love and the Fulfilling of the Law – part 6 http://www.solapublishing.com/news_feedback/summaries.html Sun, 23 Apr 23 00:00:00 +0000 Click for larger image

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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.

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). 

Leader's Guide

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Concerning Love and the Fulfilling of the Law – part 5 http://www.solapublishing.com/news_feedback/summaries.html Sat, 22 Apr 23 00:00:00 +0000 Click for larger image

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Matthew 15:17–20

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

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

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

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

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

Leader's Guide

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Concerning Love and the Fulfilling of the Law – part 4 http://www.solapublishing.com/news_feedback/summaries.html Fri, 21 Apr 23 00:00:00 +0000

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Isaiah 25:6–9

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law

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

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

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

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

• Unit 1   • Unit 2   • Unit 3

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Concerning Love and the Fulfilling of the Law – part 3 http://www.solapublishing.com/news_feedback/summaries.html Thu, 20 Apr 23 00:00:00 +0000 Click for larger image

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Deuteronomy 6:4–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law 

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

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

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

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

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

Leader's Guide

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Concerning Love and the Fulfilling of the Law – part 2 http://www.solapublishing.com/news_feedback/summaries.html Wed, 19 Apr 23 00:00:00 +0000

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Galatians 3:10–14

From the Confessions: The Defense of the Augsburg Confession

Concerning Love and the Fulfilling of the Law 

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

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

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

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

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

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

Leader's Guide

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Concerning Love and the Fulfilling of the Law – part 1 http://www.solapublishing.com/news_feedback/summaries.html Tue, 18 Apr 23 00:00:00 +0000 Click for larger image

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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.

Receive these daily Sola Devotions by email. Write mryman@solapublishing.com with "Subscribe" as your subject. To unsubscribe, send an email to the same address with "Unsubscribe" as your subject.

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.

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Concerning Justification, part 50 http://www.solapublishing.com/news_feedback/summaries.html Mon, 17 Apr 23 00:00:00 +0000 Click for larger image

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Matthew 7:24–27

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

Pulling It Together

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

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

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

Get a two-sided, glossy, card stock calendar for the Sacristy, Pastor, and Secretary.

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Concerning Justification, part 48 http://www.solapublishing.com/news_feedback/summaries.html 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.

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

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Concerning Justification, part 47 http://www.solapublishing.com/news_feedback/summaries.html Sat, 15 Apr 23 00:00:00 +0000 Click for larger image

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2 Corinthians 12:7b–10

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

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Concerning Justification, part 46 http://www.solapublishing.com/news_feedback/summaries.html Fri, 14 Apr 23 00:00:00 +0000 Click for larger image

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Colossians 2:11–14

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

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

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Concerning Justification, part 45 http://www.solapublishing.com/news_feedback/summaries.html Thu, 13 Apr 23 00:00:00 +0000 Click for larger image

Index

  Click for a recording of today's Sola Devotion

Isaiah 53:5–11

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

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

Leader's Guide

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Concerning Justification, part 44 http://www.solapublishing.com/news_feedback/summaries.html Wed, 12 Apr 23 00:00:00 +0000 Click for larger image

Index

  Click for a recording of today's Sola Devotion.

Habakkuk 2:1–4

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

Pulling It Together

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

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

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

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Concerning Justification, part 43 http://www.solapublishing.com/news_feedback/summaries.html Tue, 11 Apr 23 00:00:00 +0000 Click for larger image

Index

  Click for a recording of today's Sola Devotion.

Acts 4:11–12

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

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

Leader's Guide

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Concerning Justification, part 42 http://www.solapublishing.com/news_feedback/summaries.html Mon, 10 Apr 23 00:00:00 +0000 Click for larger image

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. 

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

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

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Concerning Justification, part 41 http://www.solapublishing.com/news_feedback/summaries.html 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

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Concerning Justification, part 40 http://www.solapublishing.com/news_feedback/summaries.html Sat, 08 Apr 23 00:00:00 +0000 Click for larger image

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 Facesfocuses 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.

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Concerning Justification, part 39 http://www.solapublishing.com/news_feedback/summaries.html 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. 

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.

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Concerning Justification, part 38 http://www.solapublishing.com/news_feedback/summaries.html 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.

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Concerning Justification, part 37 http://www.solapublishing.com/news_feedback/summaries.html 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."

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Concerning Justification, part 36 http://www.solapublishing.com/news_feedback/summaries.html 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.

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Concerning Justification, part 35 http://www.solapublishing.com/news_feedback/summaries.html 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. 

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Concerning Justification, part 34 http://www.solapublishing.com/news_feedback/summaries.html 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.

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Concerning Justification, part 33 http://www.solapublishing.com/news_feedback/summaries.html 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. 

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

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Concerning Justification, part 32 http://www.solapublishing.com/news_feedback/summaries.html Fri, 31 Mar 23 00:00:00 +0000

Index

Psalm 32:1–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

That We Obtain Remission of Sins by Faith Alone in Christ

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

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

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

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

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

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

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Concerning Justification, part 31 http://www.solapublishing.com/news_feedback/summaries.html Thu, 30 Mar 23 00:00:00 +0000

Index

Romans 4:1–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

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

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Concerning Justification, part 30 http://www.solapublishing.com/news_feedback/summaries.html Wed, 29 Mar 23 00:00:00 +0000

Index

1 Peter 1:3–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

Pulling It Together

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

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

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

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Concerning Justification, part 29 http://www.solapublishing.com/news_feedback/summaries.html Tue, 28 Mar 23 00:00:00 +0000

Index

1 Timothy 2:3–6

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

Pulling It Together

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

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

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

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Concerning Justification, part 28 http://www.solapublishing.com/news_feedback/summaries.html Mon, 27 Mar 23 00:00:00 +0000

Index

Romans 10:13–17

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

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Concerning Justification, part 27 http://www.solapublishing.com/news_feedback/summaries.html Sun, 26 Mar 23 00:00:00 +0000

Index

Luke 24:45–49

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

That Faith in Christ Justifies

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

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

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

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

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

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

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Concerning Justification, part 26 http://www.solapublishing.com/news_feedback/summaries.html Sat, 25 Mar 23 00:00:00 +0000

Index

Psalm 50:8–15

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

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Concerning Justification, part 25 http://www.solapublishing.com/news_feedback/summaries.html Fri, 24 Mar 23 00:00:00 +0000

Index

Psalm 130:1–8

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

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Concerning Justification, part 24 http://www.solapublishing.com/news_feedback/summaries.html Thu, 23 Mar 23 00:00:00 +0000

Index

Romans 6:21–24

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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 that have discovered how simple, flexible, and useful SOWeR is for worship planning and sermon preparation. This brochure will answer more questions about SOWeR. Call 1-888-887-9840 to order a yearly subscription. 

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Concerning Justification, part 23 http://www.solapublishing.com/news_feedback/summaries.html Wed, 22 Mar 23 00:00:00 +0000

Index

Click for a recording of today's Sola Devotion

Romans 4:15–16

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

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

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

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Concerning Justification, part 22 http://www.solapublishing.com/news_feedback/summaries.html Tue, 21 Mar 23 00:00:00 +0000

Index

Romans 12:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

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Concerning Justification, part 21 http://www.solapublishing.com/news_feedback/summaries.html Mon, 20 Mar 23 00:00:00 +0000

Index

Romans 5:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

What Is Justifying Grace?

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

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

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

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.

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Concerning Justification, part 20 http://www.solapublishing.com/news_feedback/summaries.html Sun, 19 Mar 23 00:00:00 +0000

Index

Philippians 3:8–9

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

Leader's Guide

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Concerning Justification, part 19 http://www.solapublishing.com/news_feedback/summaries.html Sat, 18 Mar 23 00:00:00 +0000

Index

2 Corinthians 3:4–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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.

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Concerning Justification, part 18 http://www.solapublishing.com/news_feedback/summaries.html Fri, 17 Mar 23 00:00:00 +0000

Index

Romans 4:7–14

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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. 

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Concerning Justification, part 17 http://www.solapublishing.com/news_feedback/summaries.html Thu, 16 Mar 23 00:00:00 +0000

Index

Genesis 3:8–10

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

• Student Workbook   • Leader's Guide

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Concerning Justification, part 16 http://www.solapublishing.com/news_feedback/summaries.html Wed, 15 Mar 23 00:00:00 +0000

Index

1 Samuel 16:6–7

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

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Concerning Justification, part 15 http://www.solapublishing.com/news_feedback/summaries.html Tue, 14 Mar 23 00:00:00 +0000

Index 

Isaiah 64:4–6

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

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Concerning Justification, part 14 http://www.solapublishing.com/news_feedback/summaries.html Mon, 13 Mar 23 00:00:00 +0000

Index

Galatians 2:15–21

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

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Concerning Justification, part 13 http://www.solapublishing.com/news_feedback/summaries.html Sun, 12 Mar 23 00:00:00 +0000

• Index

1 Timothy 1:12–15

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

Pulling It Together

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

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

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

Participant's Book    • Leader's Guide

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Concerning Justification, part 12 http://www.solapublishing.com/news_feedback/summaries.html Sat, 11 Mar 23 00:00:00 +0000

• Index

Jeremiah 17:5–7

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

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

Leader's Guide

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Article 4: Concerning Justification, part 11 http://www.solapublishing.com/news_feedback/summaries.html Fri, 10 Mar 23 00:00:00 +0000

• Index

Psalm 51:1–10

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

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Concerning Justification, part 10 http://www.solapublishing.com/news_feedback/summaries.html Thu, 09 Mar 23 00:00:00 +0000

• Index

1 John 1:8–9

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

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

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

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

• Student Workbook   • Leader's Guide

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Concerning Justification, part 9 http://www.solapublishing.com/news_feedback/summaries.html Wed, 08 Mar 23 00:00:00 +0000

Galatians 3:23–26 

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

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 Corinthians 6:14)

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Concerning Justification, part 8 http://www.solapublishing.com/news_feedback/summaries.html Tue, 07 Mar 23 00:00:00 +0000

Matthew 7:25–27 

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

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

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

Leader's Guide

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Concerning Justification, part 7 http://www.solapublishing.com/news_feedback/summaries.html Mon, 06 Mar 23 00:00:00 +0000

Titus 3:4–7   

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

Leader's Guide

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Concerning Justification, part 6 http://www.solapublishing.com/news_feedback/summaries.html Sun, 05 Mar 23 00:00:00 +0000

Psalm 139:23–24 

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

Leader's Guide

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Concerning Justification, part 5 http://www.solapublishing.com/news_feedback/summaries.html Sat, 04 Mar 23 00:00:00 +0000

Galatians 6:14–16 

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

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Concerning Justification, part 4 http://www.solapublishing.com/news_feedback/summaries.html Fri, 03 Mar 23 00:00:00 +0000

1 Corinthians 3:18–23 

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

Pulling It Together

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

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

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

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

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Concerning Justification, part 3 http://www.solapublishing.com/news_feedback/summaries.html Thu, 02 Mar 23 00:00:00 +0000

Mark 12:28–31 

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

Leader's Guide

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Concerning Justification, part 2 http://www.solapublishing.com/news_feedback/summaries.html Wed, 01 Mar 23 00:00:00 +0000

Galatians 3:21–23 

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification 

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

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

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

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

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.

Student Workbook   • Leader's Guide

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Concerning Justification, part 1 http://www.solapublishing.com/news_feedback/summaries.html Tue, 28 Feb 23 00:00:00 +0000

Romans 5:1–2 

From the Confessions: The Defense of the Augsburg Confession

Concerning Justification

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

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

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

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

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Concerning Christ http://www.solapublishing.com/news_feedback/summaries.html Mon, 27 Feb 23 00:00:00 +0000

John 20:24–28 

From the Confessions: The Defense of the Augsburg Confession

Concerning Christ

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

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

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

Who is Jesus? An Introductory Bible Study

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

• Student Workbook   • Leader's Guide

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Concerning Original Sin – part 17 http://www.solapublishing.com/news_feedback/summaries.html Sun, 26 Feb 23 00:00:00 +0000

1 Peter 3:14–16 

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin 

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

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

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

David: Hero of God is a five-session VBS program that features one of the most famous people in Scripture. The Books of 1 and 2 Samuel tell the story of a young Israelite shepherd named David, who was chosen by God to be king. The biblical story shows how God can work through an ordinary person to do great things, illustrating the themes of faith, courage, compassion, and leadership. 

Sola’s Versatile Budget Series is a simple and flexible educational Vacation Bible School curriculum designed especially for small churches, house churches, and mission congregations. The flexible format works well for groups with limited budgets, or in situations where the ages and number of students may vary from session to session. Unlike more elaborate and expensive VBS kits, this book is meant to serve as an “all-in-one” teacher’s resource. The worksheets and handouts it contains can be reproduced according to local needs. Each book in the Versatile Budget Series focuses on a particular character from the Bible, bringing together several stories on a common theme. Resources and ideas are provided for gathering time, music, activities, games, and refreshments — allowing just a few adult leaders to host a week of Vacation Bible School.

More from the Versatile Budget Series

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Concerning Original Sin – part 16 http://www.solapublishing.com/news_feedback/summaries.html Sat, 25 Feb 23 00:00:00 +0000

Genesis 3:14–19  

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin 

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

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

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

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

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

Sola’s Versatile Budget Series is a simple and flexible educational Vacation Bible School curriculum designed especially for small churches, house churches, and mission congregations. The flexible format works well for groups with limited budgets, or in situations where the ages and number of students may vary from session to session. Unlike more elaborate and expensive VBS kits, this book is meant to serve as an “all-in-one” teacher’s resource. The worksheets and handouts it contains can be reproduced according to local needs. Each book in the Versatile Budget Series focuses on a particular character from the Bible, bringing together several stories on a common theme. Resources and ideas are provided for gathering time, music, activities, games, and refreshments — allowing just a few adult leaders to host a week of Vacation Bible School.

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Concerning Original Sin – part 15 http://www.solapublishing.com/news_feedback/summaries.html Fri, 24 Feb 23 00:00:00 +0000

Colossians 3:5–10

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin 

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

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

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

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

 

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Concerning Original Sin – part 14 http://www.solapublishing.com/news_feedback/summaries.html Thu, 23 Feb 23 00:00:00 +0000

Matthew 5:27–30

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin 

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

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

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

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

Sola’s Versatile Budget Series is a simple and flexible educational Vacation Bible School curriculum designed especially for small churches, house churches, and mission congregations. The flexible format works well for groups with limited budgets, or in situations where the ages and number of students may vary from session to session. Unlike more elaborate and expensive VBS kits, this book is meant to serve as an “all-in-one” teacher’s resource. The worksheets and handouts it contains can be reproduced according to local needs. Each book in the Versatile Budget Series focuses on a particular character from the Bible, bringing together several stories on a common theme. Resources and ideas are provided for gathering time, music, activities, games, and refreshments — allowing just a few adult leaders to host a week of Vacation Bible School.

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Concerning Original Sin – part 13 http://www.solapublishing.com/news_feedback/summaries.html Wed, 22 Feb 23 00:00:00 +0000

Ezekiel 36:25–27

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin 

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

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

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

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

Sola’s Versatile Budget Series is a simple and flexible educational Vacation Bible School curriculum designed especially for small churches, house churches, and mission congregations. The flexible format works well for groups with limited budgets, or in situations where the ages and number of students may vary from session to session. Unlike more elaborate and expensive VBS kits, this book is meant to serve as an “all-in-one” teacher’s resource. The worksheets and handouts it contains can be reproduced according to local needs. Each book in the Versatile Budget Series focuses on a particular character from the Bible, bringing together several stories on a common theme. Resources and ideas are provided for gathering time, music, activities, games, and refreshments — allowing just a few adult leaders to host a week of Vacation Bible School.

More from the Versatile Budget Series

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Concerning Original Sin – part 12 http://www.solapublishing.com/news_feedback/summaries.html Tue, 21 Feb 23 00:00:00 +0000

Psalm 116:12–13

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin 

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

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

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

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

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

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Concerning Original Sin – part 11 http://www.solapublishing.com/news_feedback/summaries.html Mon, 20 Feb 23 00:00:00 +0000

May 15, 2021

1 Corinthians 2:14–16

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin 

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

Pulling It Together

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

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

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

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Concerning Original Sin – part 10 http://www.solapublishing.com/news_feedback/summaries.html Sun, 19 Feb 23 00:00:00 +0000

Matthew 6:25–33

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin 

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

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

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

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

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

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

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

Leader's Guide

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Concerning Original Sin – part 9 http://www.solapublishing.com/news_feedback/summaries.html Sat, 18 Feb 23 00:00:00 +0000

Ephesians 4:20–24

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin 

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

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

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

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

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Concerning Original Sin – part 8 http://www.solapublishing.com/news_feedback/summaries.html Fri, 17 Feb 23 00:00:00 +0000

Colossians 3:5–10

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin 

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

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

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

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

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

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

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

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

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Concerning Original Sin – part 7 http://www.solapublishing.com/news_feedback/summaries.html Thu, 16 Feb 23 00:00:00 +0000

Genesis 1:26–27

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin 

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

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

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

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

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

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

Teacher's Guide

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Concerning Original Sin – part 6 http://www.solapublishing.com/news_feedback/summaries.html Wed, 15 Feb 23 00:00:00 +0000

Psalm 14:1–3

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin 

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

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

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

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

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Concerning Original Sin – part 5 http://www.solapublishing.com/news_feedback/summaries.html Tue, 14 Feb 23 00:00:00 +0000

Psalm 1:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin 

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

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

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

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

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

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Concerning Original Sin – part 4 http://www.solapublishing.com/news_feedback/summaries.html Mon, 13 Feb 23 00:00:00 +0000

Ephesians 2:1–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin 

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

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

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

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

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

Leader's Guide

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Concerning Original Sin – part 3 http://www.solapublishing.com/news_feedback/summaries.html Tue, 10 Jan 23 00:00:00 +0000

1 Corinthians 3:18–21

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin 

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

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

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

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

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 a new, 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  • Pt 1 Leader's Guide  • Part 2  • Pt 2 Leader's Guide

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Concerning Original Sin – part 2 http://www.solapublishing.com/news_feedback/summaries.html Mon, 09 Jan 23 00:00:00 +0000

Colossians 3:2–6

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin

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

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

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

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

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

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. 

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Concerning Original Sin – part 1 http://www.solapublishing.com/news_feedback/summaries.html Fri, 06 Jan 23 00:00:00 +0000

Psalm 51:3–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Original Sin 

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

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

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

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

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

Leader's Guide

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Concerning God http://www.solapublishing.com/news_feedback/summaries.html Thu, 05 Jan 23 00:00:00 +0000

Matthew 28:17–20

From the Confessions: The Defense of the Augsburg Confession

Concerning God

Our adversaries approve of the First Article of our Confession, in which we declare that we believe and teach that there is one divine essence, undivided, etc., and that nevertheless, there are three distinct persons, of the same divine essence, and coeternal: Father, Son, and Holy Spirit. We have always taught and defended this article. We believe that it has sure and firm testimonies in Holy Scripture that cannot be overthrown. We constantly assert that those who think otherwise are outside of the Church of Christ; they are idolaters and insult God.

Pulling It Together: The Church in Rome believed the same thing about God's nature that Lutherans believed. Yet, as we shall soon see, there was much in the Lutheran Confession at Augsburg that they found disagreeable. It is good that we may live together in unity (Psa 133:1) on this Article.

Jesus declared that his followers are to go into all the world, baptizing and teaching. He said that they are to do so in the name. The word “name” is singular—not only in English but in the original Greek as well. Although they are to go in the singular name, three names are given: Father, Son, and Holy Spirit. Christians are to go into the world in the one name of the three. Lutherans and Roman Catholics confess that this is God. We believe from Scripture that the name of God given by Jesus is Father, Son, and Holy Spirit. From these verses in Matthew and from many other evidences in Scripture, we believe that God is Trinity, one divine essence of three persons. 

Prayer: Help me believe the mystery that your Word affirms, Lord. Amen. 

This pocket edition of Luther's Small Catechism includes quotations from the English Standard Versions (ESV) of Scripture, and the traditional ICET liturgical texts (as used in the Lutheran Book of Worship). The primary verses of Scripture, Creed, and Prayers are printed in italics; Luther’s explanations are printed in plain text. Luther’s explanations are formatted with a mid-sentence break, to highlight contrasting phrases and to aid in memorization.

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From the Preface to the Defense http://www.solapublishing.com/news_feedback/summaries.html Sun, 01 Jan 23 00:00:00 +0000

Colossians 2:1–7

From the Confessions: The Defense of the Augsburg Confession

From the Preface

We commend our cause to Christ, who in time will judge these controversies. We pray he will look upon the afflicted and scattered churches, and bring them back to godly and perpetual concord. So, if the known and clear truth is trampled underfoot, we will resign this cause to God and Christ in heaven, the Father of orphans and the Judge of widows and of all the forsaken, who we know will rightly judge and pass sentence upon this cause. Lord Jesus Christ, it is your holy gospel; it is your cause. Look upon the many troubled hearts and consciences, and maintain and strengthen in your truth your churches and little flocks who suffer anxiety and distress from the devil. Confound all hypocrisy and lies, and grant peace and unity, so that your glory may advance, and your kingdom, strong against all the gates of hell, may continually grow and increase.

Pulling It Together: The Church in Rome replied to the Lutheran's Augsburg Confession with what is called the Confutation. However, the Lutherans were not permitted to have a copy or to know what was contained therein, except that they agree to three things. They must not publish it, or reply to it, and must agree with it wholesale and unseen. They could not accept those conditions and relied upon notes taken at a public reading of the Confutation. Later, Melancthon also saw a copy and finished the Lutheran Defense that would never be accepted by the emperor. It seemed the Romanists had won the day. Nevertheless, the Defense of the Augsburg Confession was enthusiastically received by the Lutherans, further strengthening their beliefs. Since they had been rooted and built up in Christ and established in the faith, what could they do but trust in God and continue walking in the Lord?

Prayer: Lord Jesus Christ, give me strength through your Word that I may continue to walk with you in thanksgiving. Amen. 

This "Thank You" card by Ad Crucem includes 1 Corinthians 1:4. The 5"x7" card is printed on premium paper at a G7 and Green Certified USA facility. Each card is protected with a plastic sleeve and includes a bookmark, gift tag, and envelope.

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We Are the Lord’s http://www.solapublishing.com/news_feedback/summaries.html Sat, 31 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

8 If we live, we live to the Lord, and if we die, we die to the Lord; so then, whether we live or whether we die, we are the Lord’s. 9 For to this end Christ died and lived again, that he might be Lord both of the dead and of the living. 

Romans 14:8–9, RSV

From Luther

In the past much has been written and ingeniously devised on the topic of preparing for death and the final judgment. But it has only served to further confuse timid consciences. For these comforters were not able to show anything of the comfort to be found in the riches of grace and bliss in Christ. They directed the people to oppose with their own works and good life, death and God’s judgment. In place of this delusion is now evident the precious truth; he who knows the gospel doctrines, goes on and performs his own work and duty in his respective calling. He takes comfort in the fact that through baptism he is engrafted into Christ; he receives absolution and partakes of the Holy Supper for the strengthening of his faith, commending his soul and body to Christ. Why should such a one fear death? Though it came at any time, in form of pestilence or accident, it will always find the Christian ready and well prepared, be he awake or asleep; for he is in Christ Jesus.

For all these things the Christian may well thank and bless God, realizing that he has no further need, nor can he gain anything better than he already has in the remission of sins, the gift of the Holy Spirit and the faithful prosecution of his calling; however, he should remain and daily grow in faith and supplication. But we cannot hope to attain to another and better doctrine, faith, Spirit, prayer, sacrament and reward than had all the saints, John the Baptist, Peter, Paul, or in fact than has now every Christian that is baptized. Therefore I need not idly spend time in trying to prepare people for death and inspire them with courage by such commonplaces as recalling and relating the innumerable daily accidents, ills and dangers of this life. This method will not answer; death will not thereby be frightened away, nor will the fear of death be removed. The gospel teaching is: Believe in Christ, pray and live in accordance with God’s Word, and then, when death overtakes or attacks you, you will know that you are Christ the Lord’s. We Christians live upon this earth to the very end that we may have assured comfort, salvation and victory over death and hell.

Martin Luther and John Sander, Devotional Readings from Luther’s Works for Every Day of the Year (Rock Island, IL: Augustana Book Concern, 1915), 459–460.

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In the Beginning http://www.solapublishing.com/news_feedback/summaries.html Fri, 30 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word 

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God; 3 all things were made through him, and without him was not anything made that was made. 4 In him was life, and the life was the light of men. 5 The light shines in the darkness, and the darkness has not overcome it. 

John 1:1–5, RSV

From Luther

That this gospel may be more easily understood, we must go back to the passages of the Old Testament upon which it is founded, namely, the beginning of the first chapter of Genesis. “In the beginning God created the heavens and the earth; and God said, Let there be light; and God said, Let there be a firmament; and God said, Let there be sun, moon and stars.” From these words of Moses it is clearly proved that God has a Word, through which or by means of which he spoke, before anything was created; and this Word cannot be anything that was created, since all things were created through this divine utterance. The Word must therefore have preceded the light, since light came by the Word; consequently it was also before all creatures, which also came by the Word, as Moses writes.

If the Word preceded all creatures, and all creatures came by the Word and were created by it, the Word must be a different being than a creature, and was not made or created like a creature. When all things began it was already there, and cannot be confined to time nor to creation; rather time and creation are made and have their beginning through it. Thus whatever is not temporal must be eternal; that which has no beginning cannot be temporal; that which is not a creature must be God. Besides God and his creatures there is nothing. Hence the Word of God, which was in the beginning and through which all things were made and spoken, must be God eternal and not a creature.

Again, the Word and he that speaks it are not one person; for it is not possible that the speaker is himself the Word. What sort of speaker would he be who is himself the Word? But Scripture here speaks in strong, lucid words: “God said.” Thus God and his Word must be two distinct things. Thus the words of Moses show conclusively that there are two persons in the Godhead from eternity, before all creatures, that the one has his existence from the other, and the first has his existence from nothing but himself. Yet the Scriptures firmly maintain that there is only one God. Thus there must be two persons in the Godhead and yet be one God.

Martin Luther and John Sander, Devotional Readings from Luther’s Works for Every Day of the Year (Rock Island, IL: Augustana Book Concern, 1915), 458–459.

 Next Reading 

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A Just Reward http://www.solapublishing.com/news_feedback/summaries.html Thu, 29 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

2 Grace to you and peace from God the Father and the Lord Jesus Christ. 3 We are bound to give thanks to God always for you, brethren, as is fitting, because your faith is growing abundantly, and the love of every one of you for one another is increasing. 4 Therefore we ourselves boast of you in the churches of God for your steadfastness and faith in all your persecutions and in the afflictions which you are enduring. 5 This is evidence of the righteous judgment of God, that you may be made worthy of the kingdom of God, for which you are suffering

2 Thessalonians 1:2–5, RSV

From Luther

One of the chief reasons why God permits Christians to suffer on earth is to make plain the distinction between their reward and that of the ungodly. In the sufferings of believing Christians, and in the wickedness, tyranny, rage and persecution directed by the unrighteous against the godly, is a certain indication of a future life unlike this and a final judgment of God in which all men, godly and wicked, shall be forever recompensed. When Paul speaks of the tribulations and sufferings of Christians, he means to say that these afflictions are the indication of God’s righteous judgment, and a sign that you are worthy of the kingdom of God for which you suffer. In other words: “O beloved Christians, regard your sufferings as dear and precious. Think not God is angry with you, or has forgotten you, because he allows you to endure these things. They are your great help and comfort, for they show that God will be a righteous judge, will richly bless you and avenge you upon your persecutors. In this you have unfailing assurance. You may rejoice and console yourselves, believing without the shadow of a doubt that you belong to the kingdom of God, and have been made worthy of it, because you suffer for its sake.”

But it is impossible that it should continue to be, as now, well with the world and evil with you. God’s righteousness will not admit of it. Just because he is a righteous judge, things must be eventually different: the godly must have eternal good, and the wicked, on the other hand, must be punished forever. Otherwise God’s judgment would not be righteous; in other words, he would not be God. This is an impossible proposition, since God’s righteousness and truth are immutable, in his capacity as judge he must perforce in due time come from heaven, when he shall have assembled his Christians, and avenge them of their enemies, recompense the latter according to their merits, and confer eternal rest and peace upon his followers for the temporal sufferings they have endured here. Necessarily, then, he has planned a future state for Christians and for non-Christians, in either instance unlike what they know on earth.

Martin Luther and John Sander, Devotional Readings from Luther’s Works for Every Day of the Year (Rock Island, IL: Augustana Book Concern, 1915), 457–458.

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The Faith of Shepherds http://www.solapublishing.com/news_feedback/summaries.html Wed, 28 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

15 When the angels went away from them into heaven, the shepherds said to one another, “Let us go over to Bethlehem and see this thing that has happened, which the Lord has made known to us.” 16 And they went with haste, and found Mary and Joseph, and the babe lying in a manger. 17 And when they saw it they made known the saying which had been told them concerning this child; 18 and all who heard it wondered at what the shepherds told them. 19 But Mary kept all these things, pondering them in her heart. 20 And the shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them. 

Luke 2:15–20, RSV

From Luther

Had not these shepherds believed the angel they would never have gone to Bethlehem, they would have done none of those things related of them in this gospel. One might say, I would gladly believe if an angel from heaven were to preach to me. But whoever does not receive the Word for its own sake will never receive it for the sake of the preacher, even if all the angels preached it to him. He who receives it because of the preacher does not believe in the Word, neither in God through the Word, but he believes the preacher and in the preacher. Hence the faith of such persons does not last long. But whoever believes the Word, does not care who the person is that speaks the Word, and neither will he honor the Word for the sake of the person; but on the contrary, he honors the person because of the Word, and always subordinates the person to the Word. If the preacher perishes, or even falls from the faith and preaches differently, he will forsake the person of the preacher rather than the Word of God.

All who believed Christ because of his person and his miracles fell from their faith when he was crucified. So it is in our day and so it has always been. The Word itself, without any regard to persons, must be enough for the heart; it must lay hold of man as if taken captive, so that he feels how true and right it is, even if the world, all the angels, all the princes of hell said differently, even if God himself spake otherwise; as he at times tempts his own elect and appears as if different from what he had before declared. So it was with Abraham when commanded to offer his son Isaac; with Jacob, while wrestling with the angel; with David, when persecuted by his son Absalom. This faith triumphs in life and death, and nothing is able to overthrow it; because it rests upon nothing but the Word without any regard whatever to persons. Such faith these shepherds possess; they cleave to the Word so strongly that they forget the angels who declared it to them. They do not say, Let us go and see what the angels made known to us, but what the Lord hath made known to us.

Martin Luther and John Sander, Devotional Readings from Luther’s Works for Every Day of the Year (Rock Island, IL: Augustana Book Concern, 1915), 456–457.

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Our Need of the Gospel http://www.solapublishing.com/news_feedback/summaries.html Tue, 27 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

8 And in that region there were shepherds out in the field, keeping watch over their flock by night. 9 And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with fear. 10 And the angel said to them, “Be not afraid; for behold, I bring you good news of a great joy which will come to all the people; 11 for to you is born this day in the city of David a Savior, who is Christ the Lord. 12 And this will be a sign for you: you will find a babe wrapped in swaddling cloths and lying in a manger.” 13 And suddenly there was with the angel a multitude of the heavenly host praising God and saying, 14 “Glory to God in the highest, and on earth peace among men with whom he is pleased!” 

Luke 2:8–14, RSV

From Luther

The shepherds were in the field, under the canopy of heaven, and not in houses, showing that they do not cling to temporal things. They are in the fields by night, unknown to the world which sleeps in the night, and by day delights to walk that it may be noticed. They represent all the lowly who live on earth, often despised and unnoticed but dwell only under the protection of heaven; they eagerly desire the gospel.

That they were “shepherds,” means that no one is to hear the gospel alone for himself, but every one is to tell it to others who are not acquainted with it. For he who believes for himself has enough and should endeavor to bring others to such faith and knowledge, so that one may be a shepherd of the other to lead him into the pasture of the gospel in this world, during the night time of this earthly life. At first the shepherds were sore afraid because of the angel; for human nature is shocked when it first hears the gospel that all our own works are nothing and are condemned before God, for it does not easily give up its prejudices and presumptions.

Now let every one examine himself in the light of the gospel to see how far he is from Christ, what is the character of his faith and love. Many are enkindled with dreamy devotion, when they hear of the poverty of Christ, are almost angry with the citizens of Bethlehem, denounce their blindness and ingratitude, and think, if they had been there, they would have shown the Lord and his mother a more becoming service, and would not have permitted them to be treated so miserably. But they do not look by their side to see how many of their fellow men need their aid, whom they let go on in their misery unaided. It is altogether wrong for you to think that you have done much for Christ, when you have done nothing for those needy ones. Had you been in Bethlehem you would have paid as little attention to Christ as they did; but since it is now made known who Christ is, you profess to serve him, but you would hardly have done it before.

Martin Luther and John Sander, Devotional Readings from Luther’s Works for Every Day of the Year (Rock Island, IL: Augustana Book Concern, 1915), 454–455.

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Grace Working in Nature http://www.solapublishing.com/news_feedback/summaries.html Mon, 26 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 In those days a decree went out from Caesar Augustus that all the world should be enrolled. 2 This was the first enrollment, when Quirini-us was governor of Syria. 3 And all went to be enrolled, each to his own city. 4 And Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, 5 to be enrolled with Mary, his betrothed, who was with child. 6 And while they were there, the time came for her to be delivered. 7 And she gave birth to her first-born son and wrapped him in swaddling cloths, and laid him in a manger, because there was no place for them in the inn. 

Luke 2:1–7, RSV

From Luther

He was born of the virgin Mary. There is no deception here, for the Word clearly states that it was an actual birth. Mary’s experience was not different from that of other women, so that the birth of Christ was a real natural birth, Mary being his natural mother and he being her natural son. But she brought forth without sin, without shame, without pain and without injury, just as she had conceived without sin. The curse of Eve did not come upon her, where God said: “In sorrow shalt thou bring forth children.”

Grace does not interfere with nature and her work, but rather improves and promotes it. I mention this that we may be grounded in the faith and know that Jesus was a natural man in every respect just as we are, the only difference being in his relation to sin and grace, he being without a sinful nature. It is a great comfort to us that Jesus took upon himself our nature and flesh. Therefore we are not to take away from him or his mother anything that is not in conflict with grace, for the text clearly says that she brought him forth, and the angels said, Unto you he is born.

How could God have shown his goodness in a more sublime manner than by humbling himself to partake of flesh and blood, so that henceforth even that can be regarded godly, honest and pure, which in all men is ungodly, shameful and impure? These are real miracles of God, for in no way could he have given us stronger, more forcible and purer pictures of chastity than in this birth. When we look upon this birth, and reflect how the sublime Majesty moves with great earnestness and inexpressible love and goodness upon the flesh and blood of this virgin, we see how all evil lust and every evil thought is banished. No woman can inspire such pure thoughts in a man as this virgin; nor can any man inspire such pure thought in a woman as this child. If in reflecting on this birth we recognize the work of God that is embodied in it, only chastity and purity spring from it.

Martin Luther and John Sander, Devotional Readings from Luther’s Works for Every Day of the Year (Rock Island, IL: Augustana Book Concern, 1915), 453–454.

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For You http://www.solapublishing.com/news_feedback/summaries.html Sun, 25 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

7 And she gave birth to her first-born son and wrapped him in swaddling cloths, and laid him in a manger, because there was no place for them in the inn. 8 And in that region there were shepherds out in the field, keeping watch over their flock by night. 9 And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with fear. 10 And the angel said to them, “Be not afraid; for behold, I bring you good news of a great joy which will come to all the people; 11 for to you is born this day in the city of David a Savior, who is Christ the Lord.

Luke 2:7–11, RSV

From Luther

Faith comes first, and it is proper that we recognize it as the most important in every word of God. The right and gracious faith which God demands is, that you firmly believe that Christ is born for you, and that his birth took place for your welfare. The gospel teaches that Christ was born, and that he did and suffered everything in our behalf. It is not simply said, Christ is born, but to you he is born. The right ground of salvation which unites Christ and the believing heart is that they have all things in common. But what have they?

Christ has a pure, innocent and holy birth. Man has an unclean, sinful and condemned birth. David says: “Behold, I was shapen in iniquity; and in sin did my mother conceive me.” Nothing can help this unholy birth except the pure birth of Christ. But Christ’s birth cannot be distributed in a material sense, neither would that avail anything; it is imparted spiritually through the Word; it is given to all who firmly believe, so that no harm will come to them because of their impure birth. In this way we are cleansed from the miserable birth we have from Adam. For this purpose Christ willed to be born, that through him we might be born again. Christ takes our birth from us and absorbs it in his birth, and grants us his, that in it we might become pure and holy, so that every Christian may rejoice and glory in Christ’s birth. Whoever does not believe this, or doubts, is no Christian.

O, this is the great joy of which the angel speaks. This is the comfort and exceeding goodness of God that, if a man believes this, he can boast of the treasure that Mary is his rightful mother, Christ his brother, and God his father. But this cannot occur except through the faith that teaches us rightly to understand the gospel and properly to lay hold of it. This is the only way that Christ can be rightly known so that the conscience is satisfied and made to rejoice. Out of this grow love and praise to God who in Christ has bestowed upon us such unspeakable gifts. This gives courage to suffer everything that is well pleasing to God.

Martin Luther and John Sander, Devotional Readings from Luther’s Works for Every Day of the Year (Rock Island, IL: Augustana Book Concern, 1915), 452–453.

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Behold! http://www.solapublishing.com/news_feedback/summaries.html Sat, 24 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

29 The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world! 30 This is he of whom I said, ‘After me comes a man who ranks before me, for he was before me.’ 31 I myself did not know him; but for this I came baptizing with water, that he might be revealed to Israel.” 32 And John bore witness, “I saw the Spirit descend as a dove from heaven, and it remained on him. 33 I myself did not know him; but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’ 34 And I have seen and have borne witness that this is the Son of God.” 

John 1:29–34, RSV

From Luther

By this John means to say: I have, by my teaching, made you all sinners, having condemned your works and told you to despair of yourselves. But in order that you may not also despair of God, I will show you how to get rid of your sins and obtain salvation. Not that you can strip off your sins or make yourselves pious through your works; another man is needed for this; nor can I do it, I can point him out, however. It is Jesus Christ, the Lamb of God. He, he, and no one else in heaven or on earth, takes our sins upon himself. You yourselves could not pay for the very smallest of your sins. He alone must take upon himself not alone your sins, but the sins of the world, and not some sins, but all the sins of the world, be they great or small, many or few.

Now if you are able to believe that this voice of John speaks the truth, and if you are able to follow his finger and recognize the Lamb of God carrying your sins, then you have gained the victory, then you are a Christian, a master of sin, death, hell and all things. Then your conscience will rejoice and become heartily fond of this gentle Lamb of God. Then you will love, praise and give thanks to our heavenly Father for his infinite wealth of mercy, preached by John and given in Christ. Finally you will become cheerful and willing to do his divine will, as best you can, with all your strength. What lovelier and more comforting message can be heard than that our sins are not ours any more, that they no more lie on us, but on the Lamb of God. Lying on him, sin must be vanquished and made to nothing, and likewise death and hell, being the reward of sin, must be vanquished also. Behold what God our Father has given us in Christ.

Take heed lest you presume to get rid of the smallest of your sins through your own merit before God, and lest you rob Christ, the Lamb of God, of his credit. John indeed demands that each one should know himself, repent and grow better, yet not in himself, but in Jesus Christ alone.

Martin Luther and John Sander, Devotional Readings from Luther’s Works for Every Day of the Year (Rock Island, IL: Augustana Book Concern, 1915), 451–452.

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The Last Message http://www.solapublishing.com/news_feedback/summaries.html Fri, 23 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

19 And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” 20 He confessed, he did not deny, but confessed, “I am not the Christ.” 21 And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the prophet?” And he answered, “No.” 22 They said to him then, “Who are you? Let us have an answer for those who sent us. What do you say about yourself?” 23 He said, “I am the voice of one crying in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.” 

John 1:19–23, RSV

From Luther

The question arises, Did John really confess the truth when he denied that he was Elijah or a prophet, when Christ himself called him Elijah and more than a prophet. He himself knew that he had come in the spirit and power of Elijah, and the Scriptures called him such. The truth of the matter is that he simply confessed the truth in a straightforward manner, namely, that he was not that Elijah about whom they asked, nor a prophet. The prophets commonly led and taught the people, who sought advice and help from them. Such a one John was not and would not be, for the Lord was present, whom they were to adhere to and follow. He did not desire to draw the people to himself, but to lead them to Christ, which was needful before Christ himself came. A prophet foretells the coming of Christ. John, however, shows him present, which is not a prophet’s task. John directs the people to Christ, and this is a higher and greater office than that of a prophet, yet it is not on account of his merit, but on account of the presence of his Master. In praising John for being more than a prophet, not his worthiness but that of his Master, who is present, is extolled. For it is customary for a servant to receive greater honor and reverence in the absence of his master than in his presence.

The rank of a prophet is higher than that of John, although his office is greater and more immediate. A prophet rules and leads the people, and they adhere to him; but John does no more than direct them away from himself to Christ, the present Master. Therefore, in the simplest and most straightforward manner, he denied being a prophet, although abounding in all the qualities of a prophet. This he did for the sake of the people, in order that they might not accept his testimony as the foretelling of a prophet and expect Christ in other future times, but that they might recognize him as a forerunner and guide, and follow his guidance to the Lord, who was present. The gospel through which Christ has come into the world is the last message before the day of judgment.

Martin Luther and John Sander, Devotional Readings from Luther’s Works for Every Day of the Year (Rock Island, IL: Augustana Book Concern, 1915), 449–450.

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The Word-angel http://www.solapublishing.com/news_feedback/summaries.html Thu, 22 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

7 As they went away, Jesus began to speak to the crowds concerning John: “What did you go out into the wilderness to behold? A reed shaken by the wind? 8 Why then did you go out? To see a man clothed in soft raiment? Behold, those who wear soft raiment are in kings’ houses. 9 Why then did you go out? To see a prophet? Yes, I tell you, and more than a prophet. 10 This is he of whom it is written, 'Behold, I send my messenger before thy face, who shall prepare thy way before thee.'" 

Matthew 11:7–10, RSV

From Luther

We must accustom ourselves to the Scriptures, in which angel means a messenger; not a bearer of messages or one who carries letters, but one who is sent to solicit orally for the message. Hence in the Scripture this name is common to all messengers of God in heaven and on earth, be they holy angels in heaven, or the prophets and apostles on earth. Thus they who proclaim God’s Word are called his angels or messengers and solicitors. But the heavenly spirits are called angels chiefly because they are the highest and most exalted messengers of God. Thus John the Baptist is also an angel or word-messenger, and not only that, but one who also prepares the way before the face of the Master in such manner that the Master himself immediately follows him, which no prophet ever did. For this reason John “is more than a prophet,” namely an angel or messenger, and a forerunner, so that in his day the Lord of all the prophets himself comes with his messenger.

The preparing here means to make ready the way, to put out of the way all that interferes with the course of the Lord, just as the servant clears the way before the face of his master by removing wood, stones, people and all that is in the way. But what was it that blocked the way of Christ and that John was to remove? Sin, without doubt, especially the good works of the haughty saints; that is, he should make known to everybody that the works and deeds of all men are sin and iniquity and that all need the grace of Christ. He who knows and acknowledges this thoroughly is himself humble and has well prepared the way for Christ.

Thus John is not a prophet, but a messenger. And not a messenger who stays at home, but one that goes before the face of his master and brings the master along with him, so that there is but one time for the messenger and for the master. Thus Christ pleads with the Jews to take John as a messenger, and not as a prophet. To this day it is the delusion of the Jews that they look for another time. They, therefore, remain shaken reeds and soft raiment seekers.

Martin Luther and John Sander, Devotional Readings from Luther’s Works for Every Day of the Year (Rock Island, IL: Augustana Book Concern, 1915), 448–449.

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Believe and Rejoice http://www.solapublishing.com/news_feedback/summaries.html Wed, 21 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

4 Rejoice in the Lord always; again I will say, Rejoice. 5 Let all men know your forbearance. The Lord is at hand. 6 Have no anxiety about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which passes all understanding, will keep your hearts and your minds in Christ Jesus. 

Philippians 4:4–7, RSV

From Luther

Joy is the natural fruit of faith. Until the heart believes in God, it is impossible for it to rejoice in him. When faith is lacking man is filled with fear and gloom and is disposed to flee at the very mention, the mere thought of God. The unbelieving heart is filled with enmity and hatred against God. Conscious of its own guilt, it has no confidence in his gracious mercy; it knows God as an enemy to sin who will terribly punish the same. One may as well try to pursuade water to burn as to talk to such a heart of joy in God. All words will be without effect, for the sinner feels upon his conscience the pressure of God’s hand. The psalmist says, “Rejoice, ye righteous; and shout for joy, all ye that are upright in heart.” It must be the just and the righteous, then, who are to rejoice in the Lord. This text, therefore, is not written for the sinner, but for the saint. We must first tell the sinners how they can be liberated from their sins and perceive a merciful God. When they have been released from the power of an evil conscience, joy will naturally result.

But how shall we be liberated from an accusing conscience and receive the assurance of God’s mercy? He who would have a quiet conscience and would be sensitive of God’s mercy must place no hope whatever in works, but must comprehend God in Christ, comprehend the gospel and believe its promises. But what does the gospel promise other than that Christ is given for us, bears our sins and is our Bishop, Mediator and Advocate before God, and that only through him and his works is God reconciled, our sins forgiven and our consciences set free and made glad? When this sort of faith in the gospel really exists, the heart confidently feels his favor and grace. It is secure and in good spirits because God has conferred upon it, through Christ, superabundant goodness and grace. It will enjoy sincere pleasure in God as its beloved and gracious Father. Such is the rejoicing of which Paul here speaks — a rejoicing where is no sin, no fear of death and hell, but rather a glad and all-powerful confidence in God and his kindness.

Martin Luther and John Sander, Devotional Readings from Luther’s Works for Every Day of the Year (Rock Island, IL: Augustana Book Concern, 1915), 447–448.

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Armor of Light http://www.solapublishing.com/news_feedback/summaries.html Tue, 20 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

11 Besides this you know what hour it is, how it is full time now for you to wake from sleep. For salvation is nearer to us now than when we first believed; 12 the night is far gone, the day is at hand. Let us then cast off the works of darkness and put on the armor of light; 13 let us conduct ourselves becomingly as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. 14 But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires. 

Romans 13:11–14, RSV

From Luther

We are not profited by the shining of the sun, and the day it produces, if our eyes fail to perceive its light. Similarly, though the gospel is revealed and Christ is proclaimed to the world, none are enlightened but those who receive it, who have risen from sleep through the agency of the light of faith. They who sleep are not affected by the sun and the day; they receive no light and receive as little as if there were neither sun nor day. It is to our day that Paul refers when he says: “Knowing the season, that already it is time for you to wake out of sleep.” In the light of our spiritual knowledge we are to rise from sleep and lay aside the works of darkness. Paul is not addressing unbelievers. He tells the Romans they know the time is at hand, that the night is past and the dawn appears.

But why this passage to believers? Because no one ever gets to the point of knowledge where it is not necessary to admonish him, continually to urge him to new reflections upon what he already knows; for there is danger of his untiring enemies — the devil, the world and the flesh — wearying him and causing him to become negligent, and ultimately lulling him to sleep. There should, therefore, be continuous exhorting to vigilance and activity. Hence the Holy Spirit is called the Comforter or Helper, who incites and urges to good.

Not the works of darkness Paul calls “armor,” but the works of light. Why “armor” rather than “works?” Doubtless to teach that only at the cost of conflicts, pain, labor and danger will the truly watchful and godly life be maintained. But it is no easy thing to stand always in battle array during the whole life. Good trumpets and bugles are necessary, preaching and exhortation of a sort to enable us valiantly to maintain our position in battle. Good works are armor. Let not the works of darkness get such control of you as to render your members weapons of unrighteousness. The word “light” here carries the thought of faith. The “armor of light” is simply the works of faith. “Darkness” is unbelief; it reigns in the absence of the gospel and of Christ through the instrumentality of the doctrines of men, instigated by the devil.

Martin Luther and John Sander, Devotional Readings from Luther’s Works for Every Day of the Year (Rock Island, IL: Augustana Book Concern, 1915), 446–447.

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Spiritually Poor http://www.solapublishing.com/news_feedback/summaries.html Mon, 19 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 And when Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their cities. 2 Now when John heard in prison about the deeds of the Christ, he sent word by his disciples 3 and said to him, “Are you he who is to come, or shall we look for another?” 4 And Jesus answered them, “Go and tell John what you hear and see: 5 the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them.

Matthew 11:1–5, RSV

From Luther

Among the works of Christ none is greater than the preaching of the gospel to the poor. This means that to the poor the divine promise of grace and consolation in and through Christ is preached, offered and presented, so that to him who believes all his sins forgiven the law is fulfilled, conscience is appeased and at last life eternal is bestowed upon him. What more joyful tidings could a poor, sorrowful heart and troubled conscience hear than this? How could the heart become more bold and courageous than by such consoling, blissful words of promise. Sin, death, hell, the world, the devil and every evil are scorned when a poor heart receives and believes this consolation of the divine promise. To give sight to the blind and to raise up the dead are but insignificant deeds, compared with the preaching of the gospel to the poor.

Surely these poor are not the beggars and the bodily poor, but the spiritually poor, namely, those who do not covet and love earthly goods; those poor broken-hearted ones who in the agony of their conscience seek and desire help and consolation so ardently as to covet neither riches nor honor. Nothing but a merciful God will help them. These are the ones for whom such a message is intended, and they are delighted in their hearts with it.

Though the gospel is heard by all the world, yet it is not accepted but by the poor only. It is to be preached and proclaimed to all the world as a message only for the poor, as the rich cannot receive it. Whosoever would receive it must first become poor, just as Christ says, he came not to call the righteous, but sinners only, although he called all the world. In like manner all should become poor who hear the gospel, that they might be worthy of the gospel. Hence you see who are the greatest enemies of the gospel, namely, the work-righteous saints, who are self-conceited. The gospel has not the least in common with them. They want to become rich in works, but the gospel wills that they are to become poor. So they clash with the gospel.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 444–45.

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The Spiritual Day http://www.solapublishing.com/news_feedback/summaries.html Sun, 18 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

11 Besides this you know what hour it is, how it is full time now for you to wake from sleep. For salvation is nearer to us now than when we first believed; 12 the night is far gone, the day is at hand. Let us then cast off the works of darkness and put on the armor of light; 13 let us conduct ourselves becomingly as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. 14 But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires. 

Romans 13:11–14, RSV

From Luther

This is equivalent to saying, “salvation is near us.” By the word “day” Paul means the gospel; the gospel is like day in that it enlightens the heart or soul. Christ and his grace, promised to Abraham, are now revealed; they are preached in all the world, enlightening mankind, awaking us from sleep and making manifest the true, eternal blessings, that we may enjoy ourselves with the gospel of Christ and walk honorably in the day. By the word “night” we are to understand all doctrines apart from the gospel. For there is no other saving doctrine; all else is night and darkness.

Paul designates the most beautiful and vivifying time of the day — the delightful, joyous dawn, the hour of sunrise. In response to the morning dawn, birds sing, beasts arouse themselves and all humanity arises. At daybreak, when the sky is red in the east, the world is apparently new and all things reanimated. In many places in the Scriptures, the comforting, vivifying preaching of the gospel is compared to the morning dawn, to the rising of the sun. The gospel day is produced by the glorious Sun, Jesus Christ. Malachi calls him the Sun of Righteousness with healing in his wings. The natural sun makes the natural day, but the Lord himself is the author of the spiritual day. Christ is the Sun, the source of the gospel day. From him the gospel brightness shines throughout the world. As the natural heavens bring the sun and the day, so the apostles in their preaching bring us the real Sun, Christ.

The Scriptures sublimely exalt the gospel day, for it is the source of life, joy, pleasure and energy, and brings all good. Hence the name “gospel,” joyful news. Who can enumerate the things revealed to us by this, the gospel day? It teaches us everything—the nature of God, of ourselves, and what has been and is to be in regard to heaven, hell and earth, to angels and devils. It enables us to know how to conduct ourselves in relation to these, whence we are and whither we go. In permitting ourselves to be blinded by human doctrines, we return to the night. Whatsoever is not the gospel day surely cannot be light. The gospel declares him the Light and Sun of the world.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 443–44.

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The Peace of the Cross http://www.solapublishing.com/news_feedback/summaries.html Sat, 17 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

4 Rejoice in the Lord always; again I will say, Rejoice. 5 Let all men know your forbearance. The Lord is at hand. 6 Have no anxiety about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which passes all understanding, will keep your hearts and your minds in Christ Jesus. 

Philippians 4:4–7, RSV

From Luther

By “peace of God” we must understand, not that calm and satisfied peace in which God himself dwells, but the peace and contentment he produces in our hearts. This peace is the gift of God and is called the “peace of God,” because, having it, we are at peace with him even if we are displeased with men. This peace is beyond the power of mind and reason to comprehend. They who know nothing of fleeing to God in prayer, when overtaken by tribulation and adversity and when filled with care and anxiety, proceed to seek that peace alone which reason apprehends and which reason can secure. But reason apprehends no peace apart from the removal of the evil. But they who find their peace in God, rejoice in him and are contented. They calmly endure tribulation; standing firm, they await the inner strength wrought by faith. It is not theirs to inquire whether the evil will be long or short in duration; they ever leave it to God’s regulation. They are not anxious to know when, where or by whom termination of the evil is to come. God affords them grace and removes their evils, bestowing blessings beyond their expectation.

This is the peace of the cross, the peace of God, the peace of conscience, Christian peace, which gives us eternal calm and makes us satisfied with all men and unwilling to disturb any. Reason cannot understand how there can be pleasure in crosses and peace in disquietude. Such peace is the work of God, and none can understand it until he has experienced it. “Heart” and “mind” here must not be supposed to mean human will and understanding; but faith and love are meant in all their operations, in all their inclinations toward God and men. The reference is simply to a disposition to trust and love God, a willingness of heart and mind to serve God and man to the utmost. Briefly, this text is a lesson in Christian living, in the attitude of the Christian toward God and man. It teaches us to let God be everything to us, and to treat all men alike, to conduct ourselves toward men as does God toward us, receiving from him and giving to them. It may be summed up in the words “faith” and “love.”

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 442–43.

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Priestly Prayer http://www.solapublishing.com/news_feedback/summaries.html Fri, 16 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

4 Rejoice in the Lord always; again I will say, Rejoice. 5 Let all men know your forbearance. The Lord is at hand. 6 Have no anxiety about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which passes all understanding, will keep your hearts and your minds in Christ Jesus. 

Philippians 4:4–7, RSV

From Luther

Here Paul teaches us to cast our care upon God. Should anything transpire to give you care or anxiety, turn to God with prayer, with supplication, entreating him to accomplish for you all you would seek to effect by care. Do so in thankfulness; you have a God solicitous for you, to whom you may freely come with all your anxieties. Whoever does not so when misfortune befalls him, but endeavors to measure it by his reason and to overrule it by his counsel, and thus falls into anxiety—this man plunges himself into deep wretchedness, loses his joy and peace in God, and all to accomplish nothing. Of this fact we have daily testimony in our experience and in that of others. But let no one conclude that he will be utterly careless and rest upon God, making no effort, no exertion, not even resorting to prayer. Whoso adopts this course must soon fail and fall into anxiety. We must ever strive. Many care-engendering things befall us for the very purpose of driving us to prayer. Many things transpire which tend to create in us anxiety, but we must not let them make us overanxious. We must commit ourselves to God and implore his aid for our needs.

Prayer is made vigorous by petitioning; urgent by supplication; pleasing and acceptable by thanksgiving. Strength and acceptability combine to prevail and secure the petition. This, we see, is the manner of prayer practiced by the Church; the holy fathers in the Old Testament always offered supplication and thanks in their prayers. The Lord’s Prayer opens with praise and thanksgiving and the acknowledgment of God as Father. It earnestly presses toward him through filial love and a recognition of fatherly tenderness. For supplication this prayer is unequaled. Hence it is the sublimest and noblest prayer ever uttered.

These words of Paul beautifully spiritualize and explain the mystery of the golden censer of which Moses has written much in the Old Testament, detailing how the priests should burn incense in the temple. We are all priests and our prayers are censers. The golden vessel signifies the precious words of prayer; the live coals stand for thanksgiving for benefits in prayer; the ascending smoke is our faith, when we believe our appeal reaches God and is heard. We must not doubt that God hears us.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 440–42.

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Serving God http://www.solapublishing.com/news_feedback/summaries.html Thu, 15 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

14 What does it profit, my brethren, if a man says he has faith but has not works? Can his faith save him? 15 If a brother or sister is ill-clad and in lack of daily food, 16 and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what does it profit? 17 So faith by itself, if it has no works, is dead. 18 But some one will say, “You have faith and I have works.” Show me your faith apart from your works, and I by my works will show you my faith.

James 2:14–18, RSV

From Luther

Faith receives the good works of Christ, love bestows good works on our neighbor. Our faith is strengthened and increased when Christ is held forth to us in his own natural works, namely, that he associates with the blind, the deaf, the lame, the lepers, the dead and the poor; that is, in pure love and kindness toward all who are in need and in misery, so that finally Christ is nothing else than consolation and a refuge for all the distressed and troubled in conscience. Here is necessary faith that trusts in the gospel and relies upon it, never doubting that Christ is just as he is presented to us in this gospel, and does not think of him otherwise, nor lets any one persuade us to believe otherwise. That gospel which suffers Christ to be seen and to be doing good only among the needy will not belie you.

If you desire to believe rightly and to possess Christ truly, then you must reject all works that you intend to place before God. They are only stumbling blocks, leading you away from Christ and from God. Before God no works are acceptable but Christ’s own works. Let these plead for you before God, and do no other work before him than to believe that Christ is doing his works for you and is placing them before God in your behalf. God demands of us no other work that we should do for him than to exercise faith in Christ. With that he is satisfied, and with that we give honor to him, as to one who is merciful, longsuffering, wise, kind and truthful. After this think of nothing else than to do to your neighbor as Christ has done to you, and let all your works together with all your life be applied to your neighbor. Look for the poor, sick and all kinds of needy, help them and let your life’s energy appear in this, so that they may enjoy your kindness, helping wherever your help is needed, as much as you possibly can with your life, property and honor. Know that to serve God is nothing else than to serve your neighbor in love, whether he be enemy or friend, or whether you can help in temporal or spiritual matters. This is serving God and doing good works.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 439–40.

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The Offense of Christ http://www.solapublishing.com/news_feedback/summaries.html Wed, 14 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

2 Now when John heard in prison about the deeds of the Christ, he sent word by his disciples 3 and said to him, “Are you he who is to come, or shall we look for another?” 4 And Jesus answered them, “Go and tell John what you hear and see: 5 the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them. 6 And blessed is he who takes no offense at me.” 

Matthew 11:2–6, RSV

From Luther

There are two kinds of offenses, one of doctrine, and the other of life. The offense of doctrine comes when one believes, teaches or thinks of Christ in a different way than he should, as did the Jews, teaching that Christ was other than he really was, expecting him to be a temporal king. Christ and Paul always dwell upon this offense, scarcely mentioning any other. It is not without reason that men are admonished to remember this. Under the reign of the pope this offense has been hushed entirely, so that neither monk nor priest knows of any other offense than that caused by open sin and wicked living, which the Scriptures do not call an offense. They teach the people to believe that the mass is an offering and a good work, that by works men may become pious, may atone for sin and be saved, all of which is nothing less than rejecting Christ and destroying faith.

The offense of life is, when one sees and teaches an openly wicked work of another. It is impossible to avoid this offense, inasmuch as we must live among the wicked, but it is not so dangerous, since everybody knows that such offense is sinful, and no one is deceived by it. There is no disguise nor deception. But in the offense of doctrine there may be the most beautiful religious ceremonies, the noblest works, the most honorable life, so that it is impossible for common reason to censure or discern it. Only faith through the Spirit recognizes that it is all wrong. Against this offense Christ warns us, saying: “Whoso shall offend one of these little ones, which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.”

Whosoever does not preach Christ, or who preaches him otherwise than the gospel teaches, namely, as one caring for the blind, the lame and the poor, teaches us how to become unhappy and stumble in Christ. It is truly a great blessing not to be offended in Christ, and there is no other help or remedy than to look at his works and compare them with the Scriptures. Otherwise it is impossible to keep from being offended at Christ.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 438–39.

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Coming in Power and Grace http://www.solapublishing.com/news_feedback/summaries.html Mon, 12 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

2 Now when John heard in prison about the deeds of the Christ, he sent word by his disciples 3 and said to him, “Are you he who is to come, or shall we look for another?” 4 And Jesus answered them, “Go and tell John what you hear and see: 5 the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them. 6 And blessed is he who takes no offense at me.” 

Matthew 11:2–6, RSV

From Luther

The disciples of John had learned from him many excellent testimonies concerning Christ, that he was the Lamb of God and the Son of God, that Christ must increase while he must decrease. All this his disciples and the people did not believe, nor could they understand it, as they and all the people thought more of John than of Christ. Consequently they clung so closely to John, that for his sake they became jealous of Christ and were dissatisfied with him, when they saw that he also baptized and drew the people to himself.

To this error they are led for two reasons. First, Christ was not yet known to the people, but only to John; neither had he yet performed any miracle. The second reason was that Christ appeared so humble, being the son of a carpenter and of a poor woman. He did not belong to the priesthood, nor to the learned, nor had he ever studied, but was only a layman and a common apprentice. Hence it seemed that the excellent testimony of John concerning Jesus of Nazareth did not at all seem true. They were looking for one who might appear in an imposing manner among them, or like a highly learned leader among the priests or like a mighty king. From this delusion John could not dissuade them.

But when Jesus began to perform miracles and became famous, John thought that he would direct his disciples from himself to Christ, that they might not establish a new sect and become Johnites, but might cling to Christ and become Christians. They must learn that the works and coming of Christ would not be attended by drums and bugles and the like worldly pomp, but by spiritual power and grace; that by virtue of such power and grace the dead would be raised up, the blind receive their sight, the deaf hear, and all kinds of bodily and spiritual evil be removed. This would be the coming and glory of this King, the least of whose works could not be performed by all the kings, all the learned and all the rich of the world.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 436–37.

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The Promised Seed http://www.solapublishing.com/news_feedback/summaries.html Sun, 11 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

15 And the angel of the LORD called to Abraham a second time from heaven, 16 and said, “By myself I have sworn, says the LORD, because you have done this, and have not withheld your son, your only son, 17 I will indeed bless you, and I will multiply your descendants as the stars of heaven and as the sand which is on the seashore. And your descendants shall possess the gate of their enemies, 18 and by your descendants shall all the nations of the earth bless themselves, because you have obeyed my voice.”

Genesis 22:15–18, RSV

From Luther

The blessing here promised to the patriarch in his seed is simply the grace and salvation in Christ which the gospel presents to the whole world. For Christ is the seed of Abraham, his own flesh and blood, and in Christ all believing inquirers will be blessed. This promise to the patriarch was later more minutely set forth and more widely circulated by the prophets. All of them wrote of the advent of Christ, his grace and gospel. The divine promise was believed by the saints prior to the birth of Christ; thus, through the coming Messiah they were preserved and saved by faith.

But faith is not abolished in the fulfilment of the promise; rather it is established. As they in former time believed in the future fulfilment, we now believe in the completed fulfilment. Faith in the two instances is essentially the same; but one belief succeeds the other as fulfilment succeeds promise. In both cases faith is based on the seed of Abraham, that is, on Christ. In one instance it precedes his advent and in the other it follows. He who would now, like the Jews, believe in Christ yet to come, as if the promise were still unfulfilled, would be condemned. For he would make God a liar in holding that the word is unredeemed, contrary to fact. Were the promise not fulfilled, our salvation would be still far off; we would have to wait its future accomplishment.

Having in mind faith under these two conditions, we must now believe not only in the promise but in its past fulfilment. For though the faith of the fathers is one with our faith, they trusting in Christ to come and we in a Christ revealed, yet the gospel leads from the former faith to the latter. It is now necessary to believe the promise, and also its fulfilment. Abraham and the ancients were not called on to believe in the accomplished fulfilment, though they had the same Christ as we have. There is one faith, one spirit, one Christ, one community of saints; but they preceded, while we come after, Christ. Thus we—the fathers and ourselves—have had and still have a common faith in the one Christ, but under different conditions. Because of this common faith believers unite in Christ as one body.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 434–35.

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Wake Up http://www.solapublishing.com/news_feedback/summaries.html Sat, 10 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

11 Besides this you know what hour it is, how it is full time now for you to wake from sleep. For salvation is nearer to us now than when we first believed; 12 the night is far gone, the day is at hand. Let us then cast off the works of darkness and put on the armor of light; 13 let us conduct ourselves becomingly as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. 14 But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires. 

Romans 13:11–14, RSV

From Luther

For the sake of effect and emphasis the apostle in his admonition employs a pleasing figure and makes an eloquent appeal. The word “sleep” is used as a simile to help us grasp the spiritual thought. Since for the sake of temporal gain men rise from sleep, put aside the things of darkness and take up the day’s work when night has given place to morning, how much greater the necessity for us to awake from our spiritual sleep, to cast off the things of darkness and enter upon the works of light, since our night has passed and our day breaks. “Sleep” here stands for the works of wickedness and unbelief. For sleep is properly incident to the night time. Then, too, the explanation is given in the added words: “Let us cast off the works of darkness.” Similarly in the thought of awakening and rising are suggested the works of faith and piety. They that sleep, sleep in the night; and they that be drunken are drunken in the night. But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet the hope of salvation.

Paul, of course, does not enjoin against physical sleep. His contrasting figures of sleep and wakefulness are used as illustrations of spiritual lethargy and activity — the godly and the ungodly life. Note the analogy between natural and spiritual sleep. The sleeper sees nothing about him; he is not sensitive to any earthly realities. In the midst of them he lies as one dead and useless, without power or purpose. Though having life in himself he is practically dead to all outside. His mind is occupied, not with realities, but with dreams, in which he beholds mere images, vain forms of the real; and he is foolish enough to think them true. But when he wakes, these illusions or dreams vanish. Then he begins to occupy himself with realities.

So it is in the spiritual life. The ungodly person sleeps. He is in a sense dead in the sight of God. He does not recognize the real spiritual blessings extended him through the gospel; he regards them as valueless. For these blessings are only to be recognized by the believing heart; they are concealed from the natural man.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 433–34.

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Well Prepared http://www.solapublishing.com/news_feedback/summaries.html Fri, 09 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

18 I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. 19 For the creation waits with eager longing for the revealing of the sons of God; 20 for the creation was subjected to futility, not of its own will but by the will of him who subjected it in hope; 21 because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God. 22 We know that the whole creation has been groaning in travail together until now; 23 and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait for adoption as sons, the redemption of our bodies. 24 For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? 25 But if we hope for what we do not see, we wait for it with patience. 

Romans 8:18–25, RSV

From Luther

You say, I would indeed await his coming with joy, if I were holy and without sin. I answer, What relief do you find in fear and flight? It would not redeem you from sin if you were to be filled with terror for a thousand years. The damned are eternally filled with fear of that day, but this does not take away their sin; this fear rather increases sin and renders man unfit to appear without sin on that day when it comes.

There is no one so well prepared for the judgment day as he who longs to be without sin. If you have such desire, what do you fear? You are then in perfect accord with the purpose of that day. It comes to set free from sin all who desire it, and you belong to that number. Return thanks to God and abide in that desire. Christ says his coming is for our redemption. But do not deceive yourself and be satisfied, perhaps, with the simple desire to be free from sin and to await the coming of the day without fear. Perhaps your heart is false and you are filled with fear, not because you would be free from sin, but because in the face of that day you cannot sin free and untrammeled. See to it that the light within you be not darkness. For a heart that would be truly free from sin will certainly rejoice in the day that fulfils its desire. If the heart does not so rejoice there is no true desire to be loosed from its sin.

From this we learn how few there are who pray the Lord’s Prayer acceptably. There are few who would not rather that the day would never come. This is nothing else than to desire that the kingdom of God may not come. Yet, he who feels such fear must not despair, but rather use it wisely. He does so who permits such fear to urge him to pray for grace that his fear might be taken away and he be given joy and delight in that day. Therefore those who fear are nearer their salvation than the hard-hearted, who neither fear nor find comfort in that day.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 432–33.

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His Kingdom Come http://www.solapublishing.com/news_feedback/summaries.html Thu, 08 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

25 “And there will be signs in sun and moon and stars, and upon the earth distress of nations in perplexity at the roaring of the sea and the waves, 26 men fainting with fear and with foreboding of what is coming on the world; for the powers of the heavens will be shaken. 27 And then they will see the Son of man coming in a cloud with power and great glory. 28 Now when these things begin to take place, look up and raise your heads, because your redemption is drawing near.” 

Luke 21:25–28, RSV

From Luther

How shall we look up and lift up our heads, which evidently means, how shall we manifest any joy in and longing for these signs? In answer I would say that all this is spoken only to those who are really Christians and not to heathen and Jew. True Christians are so afflicted with all manner of temptations and persecutions that in this life they are miserable. Therefore they wait and long and pray for redemption from sin and evil; as we also pray in the Lord’s Prayer, “Thy kingdom come,” and, “Deliver us from evil.” If we are true Christians we will earnestly and heartily join in this prayer. If we do not so pray, we are not yet true Christians.

If we pray aright, our condition must truly be such as to look up to them with joy and earnest desire, however terrible these signs may be, as Christ admonishes: “When these things come to pass, look up.” He does not say, Be filled with fear or drop your heads; for there is coming that for which we have been earnestly praying. If we really wish to be freed from sin and death and hell, we must look forward to this coming of the Lord with joy and pleasure.

But what do those do who are filled with fear and do not desire to have him come, when they pray, “Thy kingdom come,” “Thy will be done”? Do they not stand in the presence of God and lie to their own hurt? Do they not strive against the will of God who will have this day for the redemption of the saints. It is necessary that we exercise great care lest we be found to hate and to dread that day. Such dread is a bad omen and belongs to the damned, whose cold minds and hard hearts must be terrified and broken, if perchance they might reform.

To believers that day will be comforting and sweet. To them that day will be the highest joy and safety; just as in this life the truths of the gospel are exceedingly sweet to the godly and exceedingly hateful to the wicked. Why should the believer fear and not rather exceedingly rejoice, since he trusts in Christ who comes as judge to redeem him and to be his everlasting portion?

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 431–32.

Today's video was made in 2021 so references in the video to days and dates may be askew in the year in which you are listening. However, the Luther reading is, indeed, for this day in the year.

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Signs of the Gospel http://www.solapublishing.com/news_feedback/summaries.html Wed, 07 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

25 “And there will be signs in sun and moon and stars, and upon the earth distress of nations in perplexity at the roaring of the sea and the waves, 26 men fainting with fear and with foreboding of what is coming on the world; for the powers of the heavens will be shaken. 27 And then they will see the Son of man coming in a cloud with power and great glory. 28 Now when these things begin to take place, look up and raise your heads, because your redemption is drawing near.” 

Luke 21:25–28, RSV

From Luther

By the powers of heaven some understand the angels of heaven. But since Christ speaks of signs and says we shall see them and recognize in them the coming of the last day, they must surely be visible tokens and be perceived with the bodily senses. For those people whose consciences are in distress and whose hearts are failing from fear, though this be an affection of the soul, yet manifest it by word and countenance. Therefore these powers of heaven must be such as can be really shaken and so perceived.

The Scriptures speak in a twofold way concerning the powers of heaven. At one time they are spoken of as the heavens which are the most powerful among all creatures, “and God called the firmament—expanse or fortress—heaven.” Every creature under heaven is ruled and strengthened by the light, heat and movements of the heavens. What would the earth be without the heavens but a dark and desert waste? At another time the powers of heaven signify the hosts of heaven: “and the heavens and the earth were finished and all the hosts of them.” It is common in the Scriptures to speak in this way of the powers of heaven. And it is clear from this and other passages that the hosts or powers of heaven include all that is in them; in the heavens, the sun, moon, stars and other heavenly bodies; on earth, man and beast, birds and fish, trees, herbs and whatsoever lives upon it. The passage before us may therefore mean the powers of heaven in both senses, probably chiefly the hosts of heaven. Christ could say that all creatures shall be shaken and shall serve as tokens of that day; sun and moon with darkening, the stars with falling, the nations with wars, men with hearts failing from fear, the earth with earthquakes, the waters with winds and roaring, the air with infection and pestilence, and the heavens with their hosts.

Christ calls these signs and desires us to take special notice of them, appearing, as they do, not alone, but with a multitude of other tokens. Let the unbeliever doubt and despise God’s tokens and speak of them as simply natural; but let us hold fast to the gospel.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 429–30.

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Signs http://www.solapublishing.com/news_feedback/summaries.html Tue, 06 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

19 By your endurance you will gain your lives. 20 “But when you see Jerusalem surrounded by armies, then know that its desolation has come near. 21 Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it; 22 for these are days of vengeance, to fulfil all that is written. 23 Alas for those who are with child and for those who give suck in those days! For great distress shall be upon the earth and wrath upon this people; 24 they will fall by the edge of the sword, and be led captive among all nations; and Jerusalem will be trodden down by the Gentiles, until the times of the Gentiles are fulfilled. 25 “And there will be signs in sun and moon and stars, and upon the earth distress of nations in perplexity at the roaring of the sea and the waves, 26 men fainting with fear and with foreboding of what is coming on the world; for the powers of the heavens will be shaken. 27 And then they will see the Son of man coming in a cloud with power and great glory. 28 Now when these things begin to take place, look up and raise your heads, because your redemption is drawing near.” 

Luke 21:19–28, RSV

From Luther

“The sun shall be darkened” (Matthew 24:29). Some think that the sun is to be darkened never to shine again; but this cannot be the meaning, for day and night must continue to the end. “While the earth remaineth day and night shall not cease.” This sign therefore dare not interfere with day and night and still be fulfilled before the judgment day. “The moon shall not give her light.” The same is to be said of this as of the signs of the sun. Is it not true that scarcely a year has passed in which sun and moon have not been eclipsed? Astronomers have told us, and rightly so, that these eclipses are but natural phenomena. As a result the tokens are the more despised and carnal security is increased. “The stars shall fall from heaven.” This is seen almost daily. Aristotle again talks about the nature of the thing; but the gospel, which is the Word and wisdom of God, pronounces the falling of the stars a sign. Wherefore if the stars fall or the sun and moon fail to give their light, be assured that these are signs of the last day; for the gospel cannot utter falsehood. While in these years there have been so many showers of stars, they are all harbingers of the last day, as Christ says; they must appear often that the great day may be abundantly proclaimed. These signs appear and pass, but no one heeds them; they are waiting for other signs, just as the Jews are waiting for another Christ.

“Distress of nations” does not, indeed, mean that all nations and all people among these nations will so suffer; for you must note that these are to be signs. Stars do not fall from heaven at all times; the sun does not lose its brightness for a whole year; all these may be tokens without changing the order of things. “Distress of nations” does not refer to the body. For there will be peace and joy in abundance. People will eat and drink, buy and sell, marry and be given in marriage and wrap themselves up in this present life as if they expected to abide here forever. I take it that it is the condition of agonized conscience. Sin and conscience oppress. By these the sinner becomes so distressed that he knows not what to do, nor whither to flee.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 428–29.

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Absurd Doctrine http://www.solapublishing.com/news_feedback/summaries.html Mon, 05 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 I mean that the heir, as long as he is a child, is no better than a slave, though he is the owner of all the estate; 2 but he is under guardians and trustees until the date set by the father. 3 So with us; when we were children, we were slaves to the elemental spirits of the universe. 4 But when the time had fully come, God sent forth his Son, born of woman, born under the law, 5 to redeem those who were under the law, so that we might receive adoption as sons. 6 And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” 7 So through God you are no longer a slave but a son, and if a son then an heir. 

From Luther

Galatians 4:1–7, RSV

In the article of faith, in which we say that the Son of God became man and that he was of the same nature as we ourselves are, in order that he might redeem us from sin and death and give us eternal life without any merit or worthiness of our own, we give Jews and Turks no less occasion for laughter and mockery than when we speak of the three persons in the Godhead. For this is a more absurd assertion by far, in the estimation of human reason, which speculates in its Jewish and Turkish, yea, heathenish teachings, on this wise: God is an only, almighty Lord of all, who has created all men and given them the law according to which they are to live; accordingly it follows that he will be merciful to the good and obedient, but will condemn and punish the disobedient. Therefore he who does good works and guards himself against sin, God will reward. These are nothing but heathenish conclusions drawn from earthly, worldly experience and observation.

Such heathen ideas of wisdom, holiness and service of God are taught and practiced by the pope. So we believed, myself and others, while we were under him, not knowing any better; otherwise we would have done and taught differently. In fact, he who has not this revelation and Word of God, can neither believe nor teach other than pagan doctrine. For human reason knows no better; and how can it know better without the revelation? Even when the revelation was proclaimed, human wisdom would not heed it, but despised it and followed its own fancies.

But to us this counsel and mind of God, in giving his Son to take upon himself our flesh, is revealed and declared. From the Word of God we have the knowledge that no man of himself can be righteous before God; that our whole life and all our deeds are under wrath and condemnation, because we are wholly born in sin and by nature are disobedient to God; but if we would be delivered from sin and be saved, we must believe on this mediator, the Son of God, who has taken our sin and death upon himself, by his own blood and death rendering satisfaction, and has by his resurrection delivered us.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 427–28.

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A Spiritual Kingdom http://www.solapublishing.com/news_feedback/summaries.html Sun, 04 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

12 The next day a great crowd who had come to the feast heard that Jesus was coming to Jerusalem. 13 So they took branches of palm trees and went out to meet him, crying, “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!” 14 And Jesus found a young ass and sat upon it; as it is written, 15 “Fear not, daughter of Zion; behold, your king is coming, sitting on an ass’s colt!” 

John 12:12–15, RSV

From Luther

We will direct our attention to the reason why the evangelist quotes the words of the prophet, in which was described long ago and in clear, beautiful and wonderful words, the bodily public entrance and advent of our Lord Jesus Christ to the people of Zion or Jerusalem. The prophet wanted to show to his people and to all the world, who the Messiah is and in what manner he would come and manifest himself. He thereby anticipates the mistaken idea of the Jews, who thought that, because there were such glorious things said and written of Christ and his kingdom, he would manifest himself in great worldly pomp and glory, as a king against their enemies, especially the Roman empire, to the power of which they were subject, and that he would overthrow its power and might, and in its place set up the Jews as lords and princes. Thus they expected nothing in the promised Christ but a worldly kingdom and deliverance from bodily captivity. They were led to this notion, and strengthened in it, by their false priests, preachers and doctors, who perverted the Scriptures concerning Christ and interpreted them according to their own worldly understanding as referring to bodily, worldly things, because they would fain be great earthly lords.

But the dear prophets plainly foretold that we should not think of such an earthly kingdom, nor of bodily salvation, but give attention to the promise of a spiritual kingdom and of a redemption from the pernicious fall of mankind in paradise. This is a different salvation from that of bodily freedom, power and glory, the end of which is death.

The evangelist therefore quotes this saying of the prophet to punish the blindness and false notions of those who seek bodily and temporal blessings in Christ and his gospel, and to convince them by the testimony of the prophet, who shows clearly what kind of a king Christ was and what they should seek in him, in that he calls him just and having salvation and adds this sign of his coming by which they are to know him: “He cometh to thee, meek, and riding upon a colt, the foal of an ass.” This verse takes away all support for excuse, if they do not receive Christ, and it cuts off all hope and expectation for another. It distinctly announces that he would come on this wise and he has fulfilled everything.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 426–27.

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By Faith Alone http://www.solapublishing.com/news_feedback/summaries.html Sat, 03 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 And when they drew near to Jerusalem and came to Bethphage, to the Mount of Olives, then Jesus sent two disciples, 2 saying to them, “Go into the village opposite you, and immediately you will find an ass tied, and a colt with her; untie them and bring them to me. 3 If any one says anything to you, you shall say, ‘The Lord has need of them,’ and he will send them immediately.” 4 This took place to fulfil what was spoken by the prophet, saying, 5 “Tell the daughter of Zion, Behold, your king is coming to you, humble, and mounted on an ass, and on a colt, the foal of an ass.” 

Matthew 21:1–5, RSV

From Luther

“Behold.” With this word the evangelist at once rouses us from sleep and unbelief as though he had something great or remarkable to offer, something we have long wished for and now receive with joy. Such waking up is necessary, because everything that concerns faith is against reason; for example, how can reason comprehend that an individual should be king of Jerusalem who enters in such poverty and humility as to ride upon a borrowed ass? But the nature of faith is that it does not judge nor reason by what it sees, but by what it hears. It depends upon the Word alone and not on vision or sight. Christ is received as King only by the followers of the word of the prophet, by the believers in Christ. These are the true daughters of Zion.

This King is distinguished from all other kings. It is “thy” King who was promised to you, whose own you are. For him you have yearned from the beginning, him the fathers have desired to see, he will deliver you from all that has hitherto burdened, troubled and held you captive. This is a comforting word to a believing heart, for without Christ man is subject to many raging tyrants who are not kings, but murderers, at whose hands he suffers great misery and fear.

But where the heart receives the King in firm faith, it is secure and does not fear sin, death, hell, nor any other evil; for it well knows and in no wise doubts that this King is the Lord of life and death, of sin and grace, of hell and heaven, and that all things are in his hands. Thus he became our King and came down to us that he might deliver us from these tyrants and rule over us himself alone. He who is under this King cannot be harmed either by sin, death, hell, Satan, man nor any other creature. Such boundless gifts are brought by this poor, despised King. All this reason does not understand, nor nature comprehend; it can be comprehended by faith alone.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 424–25.

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Your King Comes to You http://www.solapublishing.com/news_feedback/summaries.html Fri, 02 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

9 Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Lo, your king comes to you; triumphant and victorious is he, humble and riding on an ass, on a colt the foal of an ass. 10 I will cut off the chariot from Ephraim and the war horse from Jerusalem; and the battle bow shall be cut off, and he shall command peace to the nations; his dominion shall be from sea to sea, and from the River to the ends of the earth. 11 As for you also, because of the blood of my covenant with you, I will set your captives free from the waterless pit. 

Zechariah 9:9–11, RSV

From Luther

Learn from these words what takes place when God begins to make us godly, and what is the first step in becoming so. There is no other beginning until your King comes to you and begins to work in you. It is done in this way: the gospel comes first and must be preached and heard. In it you hear and learn how all your works count for nothing before God and that everything that you work and do is sinful. Your King must first be in you and rule you. Here is the beginning of your salvation; you relinquish your works and despair of yourself, because you see and hear that all you do is sin and amounts to nothing, as the gospel tells you. You receive your King in faith, cling to him, implore his grace and find consolation in his mercy alone.

But when you hear and accept this it is not your power, but God’s grace, that renders the gospel fruitful in you, so that you believe that you and your works are nothing. For you see how few there are who accept it, so that Christ weeps over Jerusalem. Nor is it by virtue of your power and your merit that the gospel is preached and your King comes. God must send him out of pure grace. Hence, no greater wrath of God exists than where he does not send the gospel; there is only sin, error and darkness, there man may do what he will. Again, there is no greater grace than where he sends his gospel, for there must be grace and mercy in its train, even if not all, perhaps only a few, receive it.

This is what is meant by “Thy King cometh unto thee.” You do not seek nor find him; he seeks and finds you. The preachers and their sermons come from him, not from you; your faith and everything that your faith works in you comes from him, not from you; when he does not come, you remain outside; where there is no gospel, there is no God, but only sin and damnation. Therefore you should not ask where to begin to be godly; there is no beginning, except where the King is proclaimed and enters.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 423–24.

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Your Neighbor Needs You http://www.solapublishing.com/news_feedback/summaries.html Thu, 01 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

7 “Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you. 8 For every one who asks receives, and he who seeks finds, and to him who knocks it will be opened. 9 Or what man of you, if his son asks him for bread, will give him a stone? 10 Or if he asks for a fish, will give him a serpent? 11 If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! 12 So whatever you wish that men would do to you, do so to them; for this is the law and the prophets. 

Matthew 7:7–12, RSV

From Luther

Faith brings and gives Christ to you with all his possessions. Love gives you to your neighbor with all your possessions. These two things constitute a true and complete Christian life; then follow suffering and persecution for such faith and life, and out of these grows hope in patience. Where, then, are the good works which you are to do to your neighbor? They have no name. As the good works which Christ does to you have no name, so your good works are to have no name. They have no name so that there may be no distinction made and they be not divided, else you might do some and leave others undone. You shall give yourself entirely to him with all you have, the same as Christ gave himself wholly to you, with praying, fasting, all works and suffering, so that there is nothing in him that is not yours and was not done for you. Thus it is not your good work that you give alms and pray, but that you offer yourself to your neighbor and serve him, whenever he needs you and in every way you can, be it with alms, prayer, work, counsel, comfort, apologizing, clothing, food, and if need be, with suffering and death.

If you have ears to hear, listen and learn what good works are. A work is good for the reason that it is useful and benefits or helps the one for whom it is done; why else should it be called good? A tree bears fruit, not for itself, but for the good of man and beast, and these fruits are its good works. You are not to do good to God and to his dead saints, they are not in need of it; still less to wood and stone, to which it is of no use, but to men. To men you should do everything that you would they should do to you. A man is to live, suffer and die for his wife and child, the wife for the husband, children for parents, servants for masters, masters for servants, the government for subjects and subjects for governments, each one for his fellow man, even for his enemies. Such are truly Christian and good works, and should be done at all times, in all places, and toward all people.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 422–23.

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Awaiting Glory http://www.solapublishing.com/news_feedback/summaries.html Wed, 30 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

13 Brethren, I do not consider that I have made it my own; but one thing I do, forgetting what lies behind and straining forward to what lies ahead, 14 I press on toward the goal for the prize of the upward call of God in Christ Jesus. 15 Let those of us who are mature be thus minded; and if in anything you are otherwise minded, God will reveal that also to you. 16 Only let us hold true to what we have attained. 17 Brethren, join in imitating me, and mark those who so live as you have an example in us. 18 For many, of whom I have often told you and now tell you even with tears, live as enemies of the cross of Christ. 19 Their end is destruction, their god is the belly, and they glory in their shame, with minds set on earthly things. 20 But our commonwealth is in heaven, and from it we await a Savior, the Lord Jesus Christ, 21 who will change our lowly body to be like his glorious body, by the power which enables him even to subject all things to himself. 

Philippians 3:13–21, RSV

From Luther

We Christians are expectantly to await the coming of the Saviour. His coming will not be to our injury or shame as it may be in the case of others. He comes for the salvation of our unprofitable, impotent bodies. Wretchedly worthless as they are in this life, they are much more unprofitable when lifeless and perishing in the earth. But, however miserable, powerless and contemptible in life and death, Christ will at his coming render our bodies beautiful, pure, shining and worthy of honor, until they correspond to his own immortal, glorious body. Not like it as it hung on the cross or lay in the grave, blood-stained, livid and disgraced, but as it is now, glorified at the Father’s right hand. We need not then be alarmed at the necessity of laying aside our earthly bodies; at being despoiled of the honor, righteousness and life adhering in them, to deliver it to the devouring power of death and the grave — something well calculated to terrify the enemies of Christ; but we may joyfully hope for and await his speedy coming to deliver us from this miserable, filthy pollution.

Think of the honor and glory Christ’s righteousness brings even to our bodies! How can this poor, sinful, miserable, polluted body become like unto that of the Son of God, the Lord of glory? What are you — your powers and abilities, or those of all men, to effect this glorious thing? But Paul says human righteousness, merit, glory and power have nothing to do with it. Another force intervenes, the power of Christ the Lord, who is able to bring all things into subjection to himself. Now, if he has power to subject all things unto himself at will, he is able also to glorify the pollution and filth of this wretched body, even when it has become worms and dust. In his hands it is as clay in the hands of the potter, and from the polluted lump of clay he can make a vessel that shall be a beautiful, new, pure, glorious body, surpassing the sun in its brilliancy and beauty. The righteousness of Christ inspires with power, making evident that we worship the true and living God, who delivers from sin, death and condemnation, and exalts this perishable body to eternal honor and glory.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 421–22.

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The Comfort of the Word http://www.solapublishing.com/news_feedback/summaries.html Tue, 29 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

5 This is evidence of the righteous judgment of God, that you may be made worthy of the kingdom of God, for which you are suffering — 6 since indeed God deems it just to repay with affliction those who afflict you, 7 and to grant rest with us to you who are afflicted, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, 8 inflicting vengeance upon those who do not know God and upon those who do not obey the gospel of our Lord Jesus. 9 They shall suffer the punishment of eternal destruction and exclusion from the presence of the Lord and from the glory of his might, 10 when he comes on that day to be glorified in his saints, and to be marveled at in all who have believed, because our testimony to you was believed. 11 To this end we always pray for you, that our God may make you worthy of his call, and may fulfil every good resolve and work of faith by his power, 12 so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ. 

2 Thessalonians 1:5–12, RSV

From Luther

Whatever the Christian suffers here on earth at the hands of the devil and the world befalls him simply for the sake of the name of God and for his Word. True, as a baptized child of God the Christian should justly enjoy unalloyed goodness, comfort and peace on earth; but since he must still dwell in the kingdom of the devil, who infuses sin and death into human flesh, he must endure the devil. Yet all Satan’s afflictions and the world’s plagues, persecutions, terrors, tortures, even the taking of the Christian’s life, and all its abuse, is wrought in violence and injustice. But to offset this, the Christian has the comforting assurance of God’s Word that because he suffers for the sake of the kingdom of Christ and of God he shall surely be eternally partaker of that kingdom. Certain it is, no one will be worthy of it unless he suffers for it.

Christians should certainly expect this and comfort themselves in the confidence that God will not permit the wrongs of his people to continue unpunished and unavenged. We might think he had forgotten, were we to judge from the facts that godly Abel was shamefully murdered by his brother, that God’s prophets and martyrs — John the Baptist, Jeremiah, Paul and others — suffered death at the hands of bloodhounds like the Herods, Neros and other shameless, sanguinary tyrants of that sort, and this when God had, even in this life, given glorious testimony of their being his beloved children. A judgment must be forthcoming that tyrants may suffer pains and punishments, and that the godly, delivered from sufferings, may have eternal rest and joy. Let all the world know that God does not forget even after death.

This is the consolation which the future judgment at the resurrection of the dead holds, that, as God’s righteousness requires, the saints shall receive for their sufferings a supremely rich and glorious recompense. Paul seems to present, as the principal reason why God must punish the world with everlasting pain, the fact that the world has inflicted tribulation on Christians. This is indicated where we read that Christ shall say on the last day: “Depart from me, ye cursed … inasmuch as ye did it not unto one of these least, ye did it not unto me.”

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 419–21.

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Ready for Advent http://www.solapublishing.com/news_feedback/summaries.html Mon, 28 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

25 “And there will be signs in sun and moon and stars, and upon the earth distress of nations in perplexity at the roaring of the sea and the waves, 26 men fainting with fear and with foreboding of what is coming on the world; for the powers of the heavens will be shaken. 27 And then they will see the Son of man coming in a cloud with power and great glory. 28 Now when these things begin to take place, look up and raise your heads, because your redemption is drawing near.”

Luke 21:25–28, RSV

From Luther

The signs preceding the judgment day are many and great. They will all be fulfilled, even though none or very few men take note of or esteem them as such. Two things must take place according to the Word and prophecy of Christ and the apostles: first, many and great signs will be made manifest; second, the last day will come unawares; the world will not expect it, even though that day be at the door. Though men see those signs and be told that they are signs of the last day, still they will not believe. Some, indeed, will see it and it will be those who least expect it. That there will be such security and indifference among men we prove from the words of Christ and the apostles. Christ says: “Take heed to yourselves, lest haply your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and that day come on you suddenly as a snare, for so shall it come upon all them that dwell on the face of the earth.”

From these words it is clear that men in great measure will give themselves over to surfeiting and drunkenness and the cares of this life, and that, drowned as it were in these things, they will rest secure and continue to dwell on the earth as if the dreadful day were far away. For were there no such security and heedlessness, that day would not break in unawares. But he says it will come as a snare by which birds and beasts are caught at a time when most concerned about their food and least expecting to be entrapped. In this figure he gives us clearly to understand that the world will continue its carousing, eating and drinking, building and planting, and diligently seeking after earthly things, and will look upon the day of judgment as yet a thousand and more years off, when, in the twinkling of an eye, they may stand before the terrible judgment bar of God. Whatever other signs may appear before Christ’s coming, I know that, according to Christ’s words, surfeiting and drunkenness, building and planting, buying and selling, marrying and giving in marriage and other cares of this life will be in evidence.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 418–19.

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Spiritual Knowledge http://www.solapublishing.com/news_feedback/summaries.html Sun, 27 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

9 And so, from the day we heard of it, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, 10 to lead a life worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God. 11 May you be strengthened with all power, according to his glorious might, for all endurance and patience with joy,

Colossians 1:9–11, RSV

From Luther

The apostle’s words are “be filled,” that is, not only hear and understand God’s will, but become rich in the knowledge of it, with ever increasing fullness. You have begun well; you are promising shoots. But something more than a good beginning is required, and the knowledge of God’s will cannot be exhaustively learned at once on hearing the Word. “Knowing the will of God” means more than simply knowing about God, that he created heaven and earth and gave the law, a knowledge which even the Jews and Turks possess. When this point has been reached further enlightenment is necessary if man is to be saved. He must know the meaning of Christ’s words: “This is the will of my Father, that every one which seeth the Son, and believeth on him, may have everlasting life.”

This spiritual knowledge, or confidence, is not so easily learned as other things. It is not so readily apprehended as the knowledge of the law written in nature. Indeed, that more than anything else hinders the Christians and saints from obtaining the knowledge of God’s will in Christ, for it compels the heart and conscience to plead guilty in every respect and to confess having merited the wrath of God; therefore the soul naturally fears and flees from God. Then, too, the devil fans the flame of fear and sends his fiery arrows of dismay into the heart. The wicked world eagerly contributes its share of hindrance against Christians as a people of the worst type, condemned enemies of God. Our flesh and blood is a drawback, making much of its own wisdom and holiness and seeking thereby to gain honor and glory or to live in security of life and wealth, pleasure and covetousness. Hence on every side a Christian must be in severe conflict, if he is to succeed in preserving the knowledge of God’s will. Verily, there is need of earnest and diligent use of the Word of God and prayer, that Christians may not only learn to know the will of God, but also to be filled with it. Only so can the individual walk always according to God’s will, and gain strength to enable him to face fears and terrors against the devil, the world, flesh and blood.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 417–18.

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Day to Day Faith http://www.solapublishing.com/news_feedback/summaries.html Sat, 26 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

20 Peter turned and saw following them the disciple whom Jesus loved, who had lain close to his breast at the supper and had said, “Lord, who is it that is going to betray you?” 21 When Peter saw him, he said to Jesus, “Lord, what about this man?” 22 Jesus said to him, “If it is my will that he remain until I come, what is that to you? Follow me!” 23 The saying spread abroad among the brethren that this disciple was not to die; yet Jesus did not say to him that he was not to die, but, “If it is my will that he remain until I come, what is that to you?” 24 This is the disciple who is bearing witness to these things, and who has written these things; and we know that his testimony is true. 25 But there are also many other things which Jesus did; were every one of them to be written, I suppose that the world itself could not contain the books that would be written. 

John 21:20–25, RSV

From Luther

Christ teaches us a beautiful and touching lesson. Notwithstanding the examples and lives of all the saints every person should attend to the work entrusted to him and guard the honor of his calling. This is truly a needed and wholesome teaching. Many persons are found like Peter, looking around to the saints Christ loved, and turning their backs to the commission and calling to follow Christ. As no one now is without some commission and calling, so no one is without some kind of work, if he desires to do what is right. Every one therefore is to take heed to continue in his calling, look to himself, faithfully do what is commanded him, and serve God and keep his commandments; then he will have so much to do that all time will be too short, all places too cramped, all resources of help too weak.

Moreover it is a common plague that no one is satisfied with his own lot, so that the heathen say: How does it happen that there is always better fruit in another field, and that the neighbor’s cow gives more milk than our own? How does it come that no one is content with his own state and thinks that of another is better than his own? If God allowed one to change his lot with all his will, even then he would be like every one else, would become more tired and at last stay with his own. Hence one ought not to think of changing his lot, but of changing his spirit of discontent. Cast aside and change that restless spirit, then the lot of one will be like that of another and all will be prized alike.
To overcome such unrest, discontent and disgust in one’s self, faith is helpful and necessary — a faith which is of the firm conviction that God governs all alike, places each one in the lot that is the most suitable for him. This faith brings rest, contentment and peace; it banishes the tired spirit. Hence we see how faith is needed in everything and how it makes everything easy, good and sweet, even if you were in prison or in death, as the martyrs prove. Without faith all things are difficult and bitter, though you possessed the pleasures of the whole world, as all the great lords and wealthy prove, who at all times lead the most wretched lives.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 416–17.

Today's video was made in 2021 so references in the video to days and dates may be askew in the year in which you are listening. However, the Luther reading is, indeed, for this day in the year.

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Kept in Fear http://www.solapublishing.com/news_feedback/summaries.html Fri, 25 Nov 22 00:00:00 +0000

Today's video was made in 2021 so references in the video to days and dates may be askew in the year in which you are listening. However, the Luther reading is, indeed, for this day in the year.

Today's online Scripture jigsaw

From the Word

8 Be sober, be watchful. Your adversary the devil prowls around like a roaring lion, seeking some one to devour. 9 Resist him, firm in your faith, knowing that the same experience of suffering is required of your brotherhood throughout the world. 10 And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, establish, and strengthen you. 11 To him be the dominion for ever and ever. Amen. 

1 Peter 5:8–11, RSV

From Luther

The devil does not sleep; he looks around and exerts himself to exterminate the pure doctrine in the Church and will finally, it is feared, bring it to this, that should one pass through all Germany he would find no pulpit where the pure Word of God is preached as in former days. He tries with all his might to prevent the pure doctrine from being taught, for he cannot endure it. To escape from the enemy is most difficult. He lurks and watches everywhere, and pushes his affairs so hard that even the learned fall and the elect stumble, as did Moses, Peter and the other apostles. We think we are safe and permit matters to drift. We should pray and call on God to maintain the gospel and cause his holy name to be proclaimed more and more widely; but no one cares, no one prays for the advancement of the gospel. The consequence must be that God will overthrow both us and Satan. The end will be that our rashness and indifference shall bring us into great misery.

The heart must thoroughly grasp this idea, that although we may feel secure concerning a matter and have Scripture for it, and be prepared and fortified in the best possible manner with clear proofs, it is after all the will and power of God that protect us and defend us against the devil, our adversary and most bitter foe. But this occurs only when God awakens us and keeps us in his fear, so that we may always be concerned and cry: “Lord, increase our faith.” Our hearts should always be in a condition as if we had only begun to believe to-day, and always be so disposed toward the gospel as if we had never before heard it. We should make a fresh beginning each day. Our faith must constantly grow and become stronger. Man is a poor, weak creature. Paul says, “We have this treasure in earthen vessels.” This treasure is the gospel. An earthen vessel is easily broken and its contents spilled. When the devil notices what a treasure faith is and in what a poor vessel it is kept he rages and storms in his wrath to shatter the vessel and spill the treasure. Man is a poor, weak earthen vessel; if God would permit, Satan would soon utterly destroy the whole vessel.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 414–15.

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Commending Ourselves to God http://www.solapublishing.com/news_feedback/summaries.html Thu, 24 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

31 “When the Son of man comes in his glory, and all the angels with him, then he will sit on his glorious throne. 32 Before him will be gathered all the nations, and he will separate them one from another as a shepherd separates the sheep from the goats, 33 and he will place the sheep at his right hand, but the goats at the left. 34 Then the King will say to those at his right hand, ‘Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.

Matthew 25:31–34, RSV

This will take place publicly in the presence of all angels, men and creatures, and before the whole rabble of an ungodly world, that it may be seen who have been pious, honest Christians, as well as who have been hypocrites. Such a separation cannot take place in the world until that day, not even in the assembly which constitutes the Christian Church. The good and the bad must remain together in this world, as we learn from the parable of the wedding guests, or as Christ himself had to tolerate Judas among his apostles. Christians are much grieved that they must remain in the midst of a crooked, perverse, ungodly people, which is the kingdom of Satan.

While Christians have their sufferings here upon earth, they will also have their comfort on the coming day of judgment, when Christ will separate them from the other flock, so that after that day no false, ungodly men, nor death, nor devil can ever touch them or offend them. Christ will pronounce the verdict in the very words in which he has already prepared it and set it forth and will certainly not change it. Therefore see to it that you are among those who are kind and merciful here upon earth for Christ’s sake, or who even suffer for his sake, then you may joyfully await the last day, and need not be afraid of the judgment; for he has already selected you and placed you among those who shall stand at his right hand.

We who are Christians should hope for the coming of this judgment and desire it with our whole heart, as we pray in the words: Thy kingdom come; thy will be done; deliver us from evil; so that we may also hear the glad and welcome words: Come, ye blessed, into the kingdom of my Father. This is the verdict we await; for this we are Christians. For we must constantly see and hear the maliciousness which Satan and the world practice against the gospel. There is so much misery upon earth that we ought to be tired of this life and cry aloud: Come, dear Lord, and deliver us. For there are certainly souls who are joyfully awaiting the judgment of Christ with a good conscience.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 413–14.

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That We May Stand http://www.solapublishing.com/news_feedback/summaries.html Wed, 23 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

31 “When the Son of man comes in his glory, and all the angels with him, then he will sit on his glorious throne. 32 Before him will be gathered all the nations, and he will separate them one from another as a shepherd separates the sheep from the goats

Matthew 25:31–32, RSV

From Luther

Had it not been told us we should be inqusitive beyond measure to know what would happen on the last day, and what Jesus would say and do on that day. Here we are now told of and have set before us, first of all, death, which no one can escape; but after that the day of judgment. Then it will come to pass that Christ will bring together by means of the resurrection all who have ever lived upon earth; and at the same time he will descend in inexpressible majesty, sitting upon the throne of judgment, with all the heavenly host hovering around him; and all the good and bad will appear, so that we shall all stand exposed before him and no one will be able to conceal himself.

The appearance of this glory and majesty will immediately become a great terror and pain to the condemned, lest they shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might. Even if there were no more than a single angel present, there would not remain in his presence one fickle, wicked conscience, were it possible to escape, any more than a thief and a rascal can bear to come before a human judge. If he could escape he would much prefer it, if only for the purpose of escaping public disgrace, to say nothing of his being compelled to hear the judgment passed upon him.

What a terrible sight it will be, when the ungodly shall see not only all of God’s angels and creatures, but also the Judge in his divine majesty, and shall hear the verdict of eternal destruction and hell-fire pronounced upon them forever. This should surely be a powerful admonition for us to live as Christians, so that we may stand in honor and without fear at the right hand of this majestic Lord, where there will be no fear, nor terror, but pure comfort and everlasting joy. Whoever is not moved and aroused by these words can certainly never be moved by anything.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 412–13.

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Striving to Be His http://www.solapublishing.com/news_feedback/summaries.html Tue, 22 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

7 But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. 8 If we say we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness. 10 If we say we have not sinned, we make him a liar, and his word is not in us. 2:1 My little children, I am writing this to you so that you may not sin; but if any one does sin, we have an advocate with the Father, Jesus Christ the righteous; 2 and he is the expiation for our sins, and not for ours only but also for the sins of the whole world.

1 John 1:7–2:2, RSV

From Luther

Since we are unable to keep the law, Christ came and stepped between the Father and us, and prays for us: Beloved Father, be gracious unto them and forgive them their sins. I will take upon me their transgressions and bear them; I love thee with my whole heart, and in addition the entire human race, and this I will prove by shedding my blood for mankind. I have fulfilled the law and I did it for their welfare in order that they may partake of my fulfilling the law and thereby come to grace.

Thus there is first given us through Christ the sense that we do not fulfil the law and that sin is fully and completely forgiven; however, this is not bestowed in a way or to the end that we need not keep the law in the future, and may forever continue to sin, or that we should teach, if we have faith we need no longer to love God and our neighbor. But the meaning is that the fulfilling of the law may now for the first time be successfully attempted and perfectly realized, and this is the eternal, fixed and unchangeable will of God. To this end it is necessary to preach grace that man may find counsel and help to come to a perfect life.

But the help offered us is that Christ prays the Father to forgive us our sins against the law, and not impute what we are still owing. He promises also to give the Holy Spirit, by whose aid the heart begins to love God and to keep his commandments. God is not gracious and merciful to sinners to the end that they might not keep his law, nor that they should remain as they were before they received grace and mercy; but he condones and forgives both sin and death for Christ’s sake, who has fulfilled the whole law to make the heart glad and through the Holy Spirit to kindle and move the heart to begin again to love from day to day more and more. Thus begins in us not only love, but also truth, a true character, as the law requires. Christ is full of grace and truth, and through him grace and truth grow in us.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 411–12.

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Preaching for Christ’s Sake http://www.solapublishing.com/news_feedback/summaries.html Mon, 21 Nov 22 00:00:00 +0000

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From the Word

44 Then he said to them, “These are my words which I spoke to you, while I was still with you, that everything written about me in the law of Moses and the prophets and the psalms must be fulfilled.” 45 Then he opened their minds to understand the scriptures, 46 and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, 47 and that repentance and forgiveness of sins should be preached in his name to all nations, beginning from Jerusalem. 48 You are witnesses of these things.

Luke24:44–48, RSV

From Luther

The gospel is the preaching of repentance and remission of sins. It should not be preached in a corner, but before all men, whether it be received or not, for it is to spread even farther that it may be heard and bear fruit. We are not to be offended though few receive it, nor say it has been given in vain. We should be content that Christ has commanded us to preach it in all the world, that he who will may receive it.

By repentance Christ means a change for the better; not what we have called repentance, when one scourges and chastises himself and does penance to atone for his sin, or when the priest imposes this or that upon any one for penance. Scripture does not speak of it in this sense. Repentance signifies a change and reformation of the whole life; so that when one knows that he is a sinner and feels the iniquity of life, he desists from it and enters upon a better course of life in word and deed, and does it from the heart.

But we should preach also forgiveness of sins. This signifies that the gospel should be preached, which declares unto all the world that in Christ the sins of all the world are swallowed up, that he suffered death to put away sin from us, and arose to blot it out. All this he did, that whoever believeth should have the comfort and assurance that it is reckoned unto him even as if he himself had done it. This continues as long as we live until the day of judgment.

Forgiveness is so great and powerful that God not only forgives your past sins, but forgives also the sins you will yet commit. He will not condemn us for our daily infirmities, but forgives all, in view of our faith in him, if we only strive to press onward and get rid of sin. Repentance in his name is done when in those who believe in Christ God through that faith works a change for the better, not for a moment, nor for an hour, but for their whole life. A Christian is not perfectly nor instantaneously cleansed, but the reformation and change continues as long as he lives. Nothing will be accomplished except in Christ’s name. That alone has power to save.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 409–10.


Today's video was made in 2021 so references in the video to days and dates may be askew in the year in which you are listening. However, the Luther reading is, indeed, for this day in the year.

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When Tempted http://www.solapublishing.com/news_feedback/summaries.html Sun, 20 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

9 How can a young man keep his way pure? By guarding it according to thy word. 10 With my whole heart I seek thee; let me not wander from thy commandments! 11 I have laid up thy word in my heart, that I might not sin against thee. 12 Blessed be thou, O LORD; teach me thy statutes! 

Psalm 119:9–12, RSV

From Luther

A man may be familiar with God’s Word, yet if he walks in self-security, concerned about other matters, or perhaps, being tempted, he loses sight of God’s Word, it may easily happen that he is seduced and deceived by the secret craft and cunning of the devil; or of himself become bewildered, losing his wisdom and being unable to find counsel or help even in the most trivial temptations. For the devil and reason, or human wisdom, can dispute and syllogize with extraordinary subtlety in these things until one imagines that to be true wisdom which is not. A wise man soon becomes a fool; men readily err and make false steps; a Christian likewise is prone to stumble; and even a teacher and prophet can easily be deceived by reason’s brilliant logic. So there is need of understanding, of careful, keen discernment, that wisdom be not perverted and falsified, and man be deceived with its counterfeit.

Man is prone to stumble and to fail in understanding when not watchful of his purposes and motives, to see how they accord with the wisdom of God’s Word. Particularly is his understanding unreliable when the devil moves him to wrath, impatience, dejection, melancholy, or when he is otherwise tempted. Often they who have been well exercised with trials become bewildered in small temptations and uncertain what course to take. In this one needs to be watchful and not go by his reason or his feelings, but remember God’s Word, or ascertain if he does not know what it is, and be guided thereby. Man cannot judge aright by the dictates of reason when he is tempted. Therefore he ought not to follow his own natural intelligence, nor to act from hasty conclusions. Let him be suspicious of all his reasoning and beware of the cunning of the devil, who seeks either to allure or to intimidate us by his specious arguments. Let him call upon the understanding born of his wisdom in the gospel, what his faith, love, hope and patience counsel, what God’s will eloquently teaches every one and under all circumstances, and let him strive and pray to be filled with such knowledge.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 408–09.

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The Golden Year of God's Word http://www.solapublishing.com/news_feedback/summaries.html Sat, 19 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

15 Look carefully then how you walk, not as unwise men but as wise, 16 making the most of the time, because the days are evil. 17 Therefore do not be foolish, but understand what the will of the Lord is. 18 And do not get drunk with wine, for that is debauchery; but be filled with the Spirit, 19 addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart, 20 always and for everything giving thanks in the name of our Lord Jesus Christ to God the Father. 

Ephesians 5:15–20, RSV

From Luther

The time is unquestionably good as long as the gospel is faithfully preached and received. At the same time, even to-day the world is filled with evils, factions, false theories and bad examples of every sort; much of this wickedness is inherent in ourselves. With these things the Christian must always contend; the devil pursues, and our own flesh discourages and allures us from recognition and observance of the divine will. If we strive not against it, we shall soon lose sight of God’s will, to our own injury, even while listening to the gospel. For the devil’s strongest fury is exerted to befoul the world with fanaticism, and to draw from the pure doctrine of faith into that evil even those who possess the gospel. Being flesh and blood we are always self-secure, unwilling to be led by the Spirit, indolent and unresponsive in relation to the Word of God and to prayer. In the outward walks of life, obstacles and evils meet us everywhere, impeding our spiritual progress and impelling us to suppress the gospel and to rend the Church.

Let no one, then, expect to enjoy an era of peace and pleasure here on earth. Although the present time is in itself good, and God bestows upon us the golden year of his Word and his grace, yet the devil is here with his factions and followers, and our own flesh supports him. He corrupts the blessed days of grace at every possible opportunity, and so oppresses Christians that they must contend against him with their utmost strength and vigilance if they would not, through the influence of evils and obstacles, be wrested from the gospel they have received and would persevere therein to the end.

Wherefore we have the best reasons to adapt ourselves to the present time in the best possible way; to walk wisely and circumspectly, showing all faithfulness to the will of God; obeying it while we have opportunity — while still in possession of God’s Word, his grace and his Spirit. Being opposed and obstructed by the devil and our own flesh, we must be wise and careful and guard against following them. So, then, we are to understand by “evil days” the allurements that lead us away from God’s Word and his will.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 407–08.

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The Noahic Covenant http://www.solapublishing.com/news_feedback/summaries.html Fri, 18 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

17 For behold, I will bring a flood of waters upon the earth, to destroy all flesh in which is the breath of life from under heaven; everything that is on the earth shall die. 18 But I will establish my covenant with you; and you shall come into the ark, you, your sons, your wife, and your sons’ wives with you. 

Genesis 6:17–18, RSV

From Luther

Interpreters discuss what that covenant was. Lyra explains it as the promise to defend him against evil men who had threatened to murder him. Burgensis claims this covenant refers to the perils amid the waters, which were to be warded off. Still others believe it was the covenant of the rainbow, which the Lord made with Noah. In my opinion he speaks of a spiritual covenant, or of the promise of the seed which was to bruise the serpent’s head. The giants had this covenant, but when its abuse resulted in pride and wickedness, they fell from it. So it was afterward with the Jews, whose carnal presumption in reference to God, the law, worship and temple led to their loss of these gifts, and they perished. To Noah, however, God confirms this covenant by certainly declaring that Christ was to be born from his posterity and that God would leave, amid such great wrath, a nursery for the Church. This covenant not only includes protection of Noah’s body, the view advocated by Lyra and Burgensis, but also eternal life.

He plainly states “with thee.” He mentions not the sons, nor the wives, whom he was also to save, but he mentions Noah alone, from whom the promise was transmitted to his son Shem. This is the second promise of Christ, which is taken from all other descendants of Adam and committed to Noah alone. Afterward this promise is made clearer from time to time. It proceeded from the race to the family, and from the family to the individual. From the race of Abraham it was carried forward to David alone; from David to Nathan; from Nathan down to one virgin, Mary, who was the dead branch or root of Jesse, and in whom this covenant finds its termination and fulfilment. The establishment of such a covenant was most necessary in view of the imminence of the incredible and incalculable wrath of God.

It was no easy matter to believe that the whole human race was to perish. The world consequently judged Noah to be a dolt for believing such things and ridiculed him. In order to strengthen his mind amid such offenses God speaks with him often, and now even reminds him of his covenant.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 406–07.

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Your Neighbor as Yourself http://www.solapublishing.com/news_feedback/summaries.html Thu, 17 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

5 May the God of steadfastness and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, 6 that together you may with one voice glorify the God and Father of our Lord Jesus Christ. 7 Welcome one another, therefore, as Christ has welcomed you, for the glory of God.

Romans 15:4–7, RSV

From Luther

There are two reasons why we should receive one another. The first is because of Christ’s example. The Scriptures present Christ to us as one upon whom fell the infamy of our sins—for us he was ignominious in God’s sight—and who did not despise, reject nor revile us, but received us, that he might redeem us from our sins. We are, then, under particular obligation to receive one another. The other reason the apostle presents for our receiving one another is that thus we contribute to the praise and honor of God. This we learn from Christ. He everywhere testifies that all he does is in obedience to his Father’s will, and that he came for no other purpose than to do the will of God. It is certain, then, that he bore the ignominy of our sins simply because it was his Father’s will.

Mark the exceeding mercy of the Father’s controlling will in placing upon his beloved Son our sins, and permitting him to bear the shame of them, merely that we might escape condemnation. A true recognition of this, God’s gracious will, must evoke sincere love and praise to him and gratitude for his mercy. Christ has in himself upheld the honor of God by receiving us and bearing our sins. So should we likewise take upon ourselves the burdens, the sins and imperfections of our neighbors, and bear with them and help reform them.

When such Christian conduct is manifest before sinners and the spiritually weak, their hearts are attracted to God and forced to exclaim: Truly, he must be a great and gracious God, a righteous Father, whose people these are; for he desires them not to judge, condemn nor reject us poor, sinful and imperfect ones, but rather to receive us, to give us aid and to treat us as if our sins and imperfections were their own. Should we not love and exalt such a God? Should we not praise and honor him and give him the implicit confidence of our hearts in all things? This is the praise God would have from us, that we receive and regard our neighbor’s condition as our own. Such conduct on our part will encourage others to believe and will strengthen the faith of believers.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 404–05.

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Willful Wickedness http://www.solapublishing.com/news_feedback/summaries.html Wed, 16 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

48 As I live, says the Lord GOD, your sister Sodom and her daughters have not done as you and your daughters have done. 49 Behold, this was the guilt of your sister Sodom: she and her daughters had pride, surfeit of food, and prosperous ease, but did not aid the poor and needy. 50 They were haughty, and did abominable things before me; therefore I removed them, when I saw it

Ezekiel 16:48–50, RSV

From Luther

These same conditions now exist everywhere. Every peasant, burgher, nobleman is simply gathering dollars, waits and saves, eats and drinks, is insolent and mischievous as though God were nothing at all. No one cares for the despised Jesus in his poverty; nay, he is even trod under foot, until all obedience, discipline and honor are destroyed among us, as they were in Sodom and Gomorrah, and matters become so bad as to become unbearable, because all admonition and preaching seem to be of no avail. The world will not recognize that it must die and stand before God in judgment, but rages against known truth. Let us give heed and take it to heart, that the wrath of God may not also sweep us away. What else would God need to do to that end than let loose both the Turks and Satan against us. The Turk would be compelled to cease doing what he has done and is still doing, were we not so hardened in blindness and impenitence and so completely ripe for judgment. The reason is that we rage so blasphemously against God’s Word and his proffered help.

I hold that if we Lutherans, as they call us, were only dead, the whole world would immediately cry, “Victory,” as though they had already devoured every single Turk. But it shall happen to them also that a hundred shall be slain by one Turk. The younkers at Jerusalem thought, if they could only put the prophet Jeremiah out of the way they would surely be safe from the king of Babylon. What happened? After they had cast Jeremiah into the dungeon, the king came and led them all into captivity.

I can also see that God has spun a web over Germany as it is determined to be guilty of willful blindness, wickedness and ungratefulness in opposing the precious gospel. It is determined to be guilty of foolishness before God for which it will have to pay dearly.* May God preserve us and grant us and our little flock that we may escape this terrible wrath, and be found among those who honor and serve our dear Christ, and await the judgment at his right hand joyously and blissfully. Amen.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 403–04.

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The Right Righteousness http://www.solapublishing.com/news_feedback/summaries.html Tue, 15 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

7 But whatever gain I had, I counted as loss for the sake of Christ. 8 Indeed I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and count them as refuse, in order that I may gain Christ 9 and be found in him, not having a righteousness of my own, based on law, but that which is through faith in Christ, the righteousness from God that depends on faith

Philippians 3:7–9, RSV

From Luther

As far as the righteousness of the law is concerned, Paul dares to say that he regards it as filth and refuse; notwithstanding in its beautiful and blameless form it is unsurpassed by anything in the world. Only the righteousness of faith teaches us how to apprehend God — how confidently to console ourselves with his grace and await a future life, expecting to approach Christ in the resurrection. By “approaching” him we mean to meet him in death and at the judgment day without terror, not fleeing, but gladly drawing near and hailing him with joy as the one awaited with intense longing.

Now, the righteousness of the law cannot effect such confidence of mind. Hence, for me it avails nothing before God. What does avail is God’s imputation of righteousness for Christ’s sake through faith. God declares to us in his Word that the believer in his Son shall, for Christ’s sake, have God’s grace and eternal life. He who knows this is able to wait in hope for the last day, having no fear, no disposition to flee.

But is it not treating the righteousness of the law with irreverence and contempt to regard it as something not only useless, but loathsome and abominable? Should we not condemn as a heretic this preacher who goes beyond his prerogative and dares find fault with the law of God? Paul would say: I, too, was such a one. In my most perfect righteousness of the law I was an enemy and persecutor of the Church of Christ. It was the legitimate fruit of my righteousness that I thought I must be a party to the most horrible persecution of Christ and his Christians. Thus my holiness made me an actual enemy of Christ and a murderer of his followers.

Whence such a disposition? It naturally springs from human righteousness. Every individual who professes human righteousness, and knows nothing of Christ, holds that righteousness efficacious before God. He relies upon it and gratifies himself with it, presuming thereby to present a flattering appearance in God’s sight and to render himself especially acceptable to him. His enmity is greater and his hatred more bitter toward the preaching that dares to censure such righteousness and assert its futility to merit God’s grace and eternal life.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 402–03.

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The Table of Gratitude and Grace http://www.solapublishing.com/news_feedback/summaries.html Mon, 14 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

17 And he took a cup, and when he had given thanks he said, “Take this, and divide it among yourselves; 18 for I tell you that from now on I shall not drink of the fruit of the vine until the kingdom of God comes.” 19 And he took bread, and when he had given thanks he broke it and gave it to them, saying, “This is my body which is given for you. Do this in remembrance of me.” 20 And likewise the cup after supper, saying, “This cup which is poured out for you is the new covenant in my blood.

Luke 22:17–20, RSV

From Luther

The words “my” and “you” are words of unmistakable significance. Who is it that says “my body,” “my blood”? The Lord Jesus Christ, the Son of God, who shed his blood and died for you. When he says, “my body,” “my blood,” he merely asks “you” to acknowledge and believe it, to rest in such faith and render him thanks for what cost him so bitterly. He would not have you shamefully despise his Sacrament or lightly neglect it because it is to be had without price or effort.

But you may argue that the statement of Paul is too awful, when he says, whosoever eats the bread and drinks the cup of the Lord unworthily, eats and drinks judgment unto himself, and is guilty of the body and the blood of the Lord. Dear friend, you must not consider yourself so much from the standpoint of worthiness or unworthiness of your person as from that of your need, which makes the grace of Christ necessary. If you recognize and feel your need, you have the requisite worthiness and preparation. The Holy Supper has been instituted by Christ, not as a poison for us and as a sign of Christ’s wrath, but as a means of comfort and salvation. Above all, you must realize that however great your unworthiness, the merit of your Lord Jesus Christ cannot be doubted. It is your duty to praise, honor and thank him, and to be one of the observers of his ordinance and institution, as he has a right to expect and as you have vowed in your baptism.

There is a twofold reason for you to receive the Lord’s Supper. It means gratitude and praise for Christ, and grace and solace for yourself. To occupy the standpoint of this twofold reason does not argue wickedness and a misuse of the Sacrament; it is the right standpoint and pleasing to God. Our relation to God is right only when we occupy the standpoint of gratitude and supplication. In rendering thanks we honor him for the blessings and grace already received, in supplication for those we crave for the future. When one goes to the Holy Supper with this disposition, what is his act but the declaration: Lord, I thank thee for all the grace I have received at thy hands, and I pray thee to supply still further my need? You cannot more highly honor God.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 400–01.

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Unmoved http://www.solapublishing.com/news_feedback/summaries.html Sun, 13 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

3 O LORD, in the morning thou dost hear my voice; in the morning I prepare a sacrifice for thee, and watch. 7 But I through the abundance of thy steadfast love will enter thy house, I will worship toward thy holy temple in the fear of thee. 8 Lead me, O LORD, in thy righteousness because of my enemies; make thy way straight before me. 11 But let all who take refuge in thee rejoice, let them ever sing for joy; and do thou defend them, that those who love thy name may exult in thee. 12 For thou dost bless the righteous, O LORD; thou dost cover him with favor as with a shield.

Psalm 5:3, 7-8, 11-12, RSV

From Luther

Here we are told when and what joy is, namely, confidence and a good conscience resting in the mercy of God. They that have had experience in these things say that there is no joy above that of a pure conscience, nor any sorrow greater than that of a guilty and troubled one. A pure and joyful conscience comes in no other way than by looking steadfastly to the mercy of God. In the former part of this verse he describes the joy in tribulation; in the latter part the joy of prosperity, which cannot be true and sincere unless it be a rejoicing in God only. This verse briefly makes a distinction between prosperity and adversity. It is impossible that he who does not trust in the Lord should not be filled with sorrow when tribulation comes upon him. He who is in sorrow cannot but continually murmur, because there is no praising of God without joy of heart, and this sorrowful and impatient murmurer must displease God and be more and more forsaken of him.

On the other hand it is impossible that he should not rejoice who trusts in God. If the whole world should burst upon the head of such a one he would stand unmoved amid the falling ruins. He who is joyful in such hope cannot but think well of God, exult in his praise, and encourage himself in him. The man who thus rejoices is patient, happy and in a state to be protected of God. Nor will such a one rejoice, hope and exult in vain, for God will preserve him. If then thy soul be sad and cast down, begin some joyful song or psalm or something that brings thy God to thy memory and thou wilt find relief and wilt prove that the counsel of the wise man it good: “In the day of evil be not unmindful of good things.”

By the name of the Lord we may understand Jesus Christ, or Father, Son and Holy Spirit. All these are names of God. They who love the name of Jesus love the salvation of God, the truth, the mercy and the wisdom of God; all these are included in the name of the Lord. If a man love these he must of necessity love the name of the Lord.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 399–400.

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Daily Fear http://www.solapublishing.com/news_feedback/summaries.html Sat, 12 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

8 Then he said to his servants, ‘The wedding is ready, but those invited were not worthy. 9 Go therefore to the thoroughfares, and invite to the marriage feast as many as you find.’ 10 And those servants went out into the streets and gathered all whom they found, both bad and good; so the wedding hall was filled with guests.  11 “But when the king came in to look at the guests, he saw there a man who had no wedding garment; 12 and he said to him, ‘Friend, how did you get in here without a wedding garment?’ And he was speechless. 13 Then the king said to the attendants, ‘Bind him hand and foot, and cast him into the outer darkness; there men will weep and gnash their teeth.’ 14 For many are called, but few are chosen.” 

Matthew 22:8–14, RSV

From Luther

God deals with us in a way to put down arrogance, that we may not become haughty and wanton, but may always remain in fear. For when temptation comes we are liable to fall into error. Peter on the water retained his pure faith as long as he unhesitatingly ventured on the water according to the word of Christ. Had he remained in this faith, he might have walked hundreds of miles on the water; but as soon as he wavered he began to sink. So Moses also had a strong faith, but at times fell from it. Thus it happens that one may have a strong faith, but doubts and falls. By faith Moses led the people of Israel through the midst of the sea and through death, and Peter boldly ventured on the sea; but they both fell, although God raised them up again. The thief on the cross laid hold on faith once for all and clung to it.

We have a beautiful parable of this in the tree which begins to blossom in the spring and is soon covered with white blossoms. But as soon as the rain falls on them, many of the blossoms are ruined and the frost utterly destroys many more of them. When the fruit begins to appear and the winds arise, much of the young fruit falls to the ground; later the caterpillars and worms make their appearance and they prick and destroy the fruit to such an extent, that scarcely the twentieth, yea, hardly a hundredth part ripens. The same thing happens to the gospel. At first everybody wants to become a Christian, and the gospel promises to do well, but as soon as the rain and wind of temptation come, large numbers fall away. Afterwards come the sects and factions, like worms and beetles, which prick and pollute the fruit of the gospel, and so much false doctrine is taught, that only a few remain faithful to the gospel.

The first thing that faith requires is that we be not secure and presumptuous, but remain in fear. We need to cling to God and pray: Merciful God, thou hast permitted me to become a Christian, help me to continue to be one and to increase daily in faith.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 398–99.

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Subduing the Nations http://www.solapublishing.com/news_feedback/summaries.html Fri, 11 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

7 I will tell of the decree of the LORD: He said to me, “You are my son, today I have begotten you. 8 Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. 9 You shall break them with a rod of iron, and dash them in pieces like a potter’s vessel.” 

Psalm 2:7–9, RSV

From Luther

Here the vain dreams of the flesh are to be removed, and no one is to imagine that the kingdom of Christ is either founded on or preserved by iron or arms; because it is written that he delighted not in chariots, nor in horses, nor in the legs of a man. The apostle says: “The weapons of our warfare are not carnal.” The Turks, whom at this day we never seek to conquer by any other means than the sword, we ought to conquer by increasing the number of Christians among them.

Why do we not attack with the sword also the wicked among ourselves? But God forbid. The kingdom of Christ consists in righteousness, truth and peace. By these it was obtained and by them it will be preserved. Hence, when he said above that he was appointed king, he recommended no other office whatever than that of the Word, saying, “I will declare the decree of God,” not, I will ride fine horses, I will lay waste cities, I will seek the treasures of the world; but I will do this one thing — declare those things which God has commanded, that is, that Christ is God and man, which Paul calls the gospel, saying, “Separated unto the gospel of God, which he had promised afore, concerning his Son Jesus Christ.”

You see that this whole verse is an allegory which really takes place in fact and life. As the word “Christ” is the word of salvation and peace, not in the flesh, but in the spirit, it follows of necessity that it subdues and drives out the safety, peace and easy life of the flesh. Where it does this, it appears unto the flesh harder and more unfeeling than iron itself. Wherever the carnal man is savingly touched by the Word of God, one thing is felt, another is wrought, namely, “The Lord killeth and maketh alive.” Though God is the God of life and salvation and these are his proper works, yet, in order to accomplish these, he kills and destroys, that he may come unto his proper work. He kills our will, that he may establish his own in us. He mortifies the flesh and its desires, that he may implant the Spirit and his desires; and thus “the man of God is made perfect, thoroughly furnished unto all good works.”

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 397–98.

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The External Word http://www.solapublishing.com/news_feedback/summaries.html Thu, 10 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

37 And the Father who sent me has himself borne witness to me. His voice you have never heard, his form you have never seen; 38 and you do not have his word abiding in you, for you do not believe him whom he has sent. 39 You search the scriptures, because you think that in them you have eternal life; and it is they that bear witness to me; 40 yet you refuse to come to me that you may have life.

John 5:37–40, RSV

From Luther

The external word or preaching belongs to Christianity as a channel or means through which we attain unto the forgiveness of sins, or the righteousness of Christ, with which Christ reveals and offers us his grace or lays it in our bosom, and without which no one would ever come to a knowledge of this treasure. Whence would any man know, or in what man’s heart would it ever come, that Christ, the Son of God, came from heaven for our sake, died for us, and rose from the dead, acquired the forgiveness of sins and eternal life, and offers the same to us, without publicly having it announced and preached? Although he acquired this treasure for us through his suffering and death, no one could obtain or receive it, if Christ did not have it offered, presented, and applied. All that he had done and suffered would be to no purpose, but would be like some great and precious treasure buried in the earth, which no one could find or use.

Therefore I have always taught that the oral word must precede everything else, must be comprehended with the ears, if the Holy Ghost is to enter the heart, who through the Word enlightens it and works faith. Faith does not come except through the hearing and oral preaching of the gospel, in which it has its beginning, growth and strength. Therefore the Word must not be despised, but held in honor. We must familiarize ourselves with it and constantly practice it, so that it ever bears fruit. It can never be understood and learned too well.

Here then you have all that belongs to the article of the righteousness of Christ. It consists in the forgiveness of sins, offered to us through Christ, and received by faith in and through the Word, purely and simply without any works on our part. Yet I do not mean that Christians should not do good works, but that these are not to be mingled in the doctrine of faith and decorated with the shameless delusion that they avail before God as righteousness. After we have this righteousness of faith, works are to follow and continue here on earth. Both faith and works are to be maintained, each in its proper place, the former before God above all works, the latter in works of love to our neighbor.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 395–96.

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The Book of Comfort http://www.solapublishing.com/news_feedback/summaries.html Wed, 09 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 We who are strong ought to bear with the failings of the weak, and not to please ourselves; 2 let each of us please his neighbor for his good, to edify him. 3 For Christ did not please himself; but, as it is written, “The reproaches of those who reproached thee fell on me.” 4 For whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope. 5 May the God of steadfastness and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, 6 that together you may with one voice glorify the God and Father of our Lord Jesus Christ. 

Romans 15:1–6, RSV

From Luther

The apostle gives us a general admonition from the Scriptures, saying that not only this passage, but the entire Scriptures were written for our learning. The Bible contains much about Christ, and also about numerous saints—Adam, Abel, Noah, Abraham, Isaac, Jacob—which was not recorded for their sakes. The Bible was written long after their time; they never saw it. Thus, however much is written about Christ, it is not for his sake; he had no need of it. It is recorded for our instruction. The record of Christ’s words and deeds is for our edification, the model for us to follow. Although the words are about Christ, they are directed to us, for our learning; we are to conduct ourselves as the Scriptures tell us Christ and his saints conducted themselves.

Mark the book the apostle here presents for the perusal and study of Christians — none other than the holy Scriptures. He tells us it contains doctrine for us. Now if our doctrine is to be found in the Bible, we certainly should not seek it elsewhere; all Christians should make daily use of this book. No other bears the title here given by Paul — book of comfort — one that can support the soul in all tribulations, helping it not to despair, but to maintain hope. For thereby the soul apprehends God’s Word and, learning his gracious will, cleaves to it and continues steadfast in life and death. He who knows not God’s will must doubt, for he does not know what relation he sustains to God.

Since the life to come is not evident to mortal sense, it is necessary for the soul to have something to which it may cling in patience, something to help it to a partial comprehension of that future life, and upon which it can rest. That something is God’s Word. Paul mentions “patience” before “comfort” to indicate that he who is unwilling to endure suffering and seeks consolation elsewhere cannot taste the comfort of the Word. It is the province of the Word alone to comfort. It must therefore meet with patience first. To maintain Christian patience under trials, the afflicted must comfort themselves with those portions of Scripture that show Christ’s example. Thus the hope of the soul continues steadfast.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 394–95.

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Stages of Faith http://www.solapublishing.com/news_feedback/summaries.html Tue, 08 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

46 So he came again to Cana in Galilee, where he had made the water wine. And at Caperna-um there was an official whose son was ill. 47 When he heard that Jesus had come from Judea to Galilee, he went and begged him to come down and heal his son, for he was at the point of death. 48 Jesus therefore said to him, “Unless you see signs and wonders you will not believe.” 49 The official said to him, “Sir, come down before my child dies.” 50 Jesus said to him, “Go; your son will live.” The man believed the word that Jesus spoke to him and went his way.

John 4:46–50, RSV

From Luther

The nobleman must have had faith, else he would not have asked the Lord to come to his son. He believed that if Christ would come to his house, he could heal his son; but unless he were present, he could not effect the cure. His faith was not strong enough to realize that Christ could heal without being present. Hence, his faith had to attain a higher stage. When Christ said, “Except ye see signs and wonders, ye will not believe,” his faith drooped and he feared lest Christ would refuse to help him. The earthen vessel was shattered and he thought his son had to die. But Christ approached, raised him up, and placed him on a higher plane of faith. “Go thy way; thy son liveth.” Thus the man advanced from his first faith, when he believed that Christ could heal if he were present, to a higher stage of faith, by reason of which he now believed the mere Word of Christ. For if he had not believed the Word, he would not have ceased until the Lord had accompanied him to his house; but he accepted the Word, believed Christ and clung to his Word.

This is a pure and strong faith, that requires the individual to cast away all sense, understanding and reason, and sink himself into one little word, be satisfied with it and feel secure in it. Reason would have led him to say: When I left my son, he was ill. As I left him so shall I find him. But faith says the contrary, abides firmly by the Word and is immersed in it; it does not at all doubt that it shall be as the Word declares. The father accepted the word of Christ, “Go thy way; thy son liveth,” and so he said in his heart: My son is ill, but I shall find him well. This was faith over against reason and experience. Thus faith does not remain idle or quiet, but progresses and rises higher.

So Christ also deals with us and permits us to be tried to strengthen our faith. If at the close of our lives we shall have a spark of such faith, it will be well with us. It matters not how insignificant faith may be, the power lies in seeing that it be not overthrown.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 393–94.

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Nothing but Receiving http://www.solapublishing.com/news_feedback/summaries.html Mon, 07 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

14 And when the hour came, he sat at table, and the apostles with him. 15 And he said to them, “I have earnestly desired to eat this passover with you before I suffer; 16 for I tell you I shall not eat it until it is fulfilled in the kingdom of God.” 17 And he took a cup, and when he had given thanks he said, “Take this, and divide it among yourselves; 18 for I tell you that from now on I shall not drink of the fruit of the vine until the kingdom of God comes.” 19 And he took bread, and when he had given thanks he broke it and gave it to them, saying, “This is my body which is given for you. Do this in remembrance of me.”

Luke 22:14–19, RSV

From Luther

If you desire to render a precious noble service to God, and duly to honor the passion of Christ, bethink yourself of the Sacrament and partake of it. His praise and honor are bound up with it. This is his memorial. There is no show of garment or ceremony filling the eye. The only agent at work is the spoken Word. On earth the Word may be lowly esteemed; but no eye can see, no ear can hear, no heart can comprehend its worth and sublimity in the eyes of God and his angels. God’s Word and work at first but feebly impress. Hence they require application and meditation. This art is effectively taught in the words, “This do in remembrance of me.” Receive, proclaim, praise and laud the tidings of the grace manifested in Christ and thank him for it. Thus you will confess with heart and mouth, with body and soul, that you have given God nothing, that you can give him nothing, but everything you have has been received from him, especially eternal life and infinite righteousness in Christ.

He who remembers Christ and honors his passion is safeguarded against error and devilish delusions of every kind. He serves and honors God. He does not despise God’s institution and order, but observes it with humility and joy. God certainly receives such honor gladly, since he has instituted the Holy Supper to be appropriated, and not to be neglected. Surely he cannot be delighted when man does not approach and receive it. Such neglect means to charge God with the folly of instituting unnecessary ordinances and with uncertainty as to what we need. But he who partakes, honors God by celebrating and aiding in the perpetuation of this memorial of Christ by proclaiming, praising and blessing the grace manifested by Christ, through his suffering, to us poor sinners. With the Lord’s Supper God has bound up his own honor, for in Christ alone he desires to be acknowledged and worshiped as our God. So far as the Holy Supper is a confession before men, the communicant proclaims Christ and teaches faith in him. He helps to spread and preserve the kingdom of Christ, strengthens the influence of gospel and sacrament, aids in the conversion of sinners and in storming the devil’s kingdom.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 391–93.

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Triumphant Laughter http://www.solapublishing.com/news_feedback/summaries.html Sun, 06 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 Why do the nations conspire, and the peoples plot in vain? 2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD and his anointed, saying, 3 “Let us burst their bonds asunder, and cast their cords from us.” 4 He who sits in the heavens laughs; the LORD has them in derision. 5 Then he will speak to them in his wrath, and terrify them in his fury, saying, 6 “I have set my king on Zion, my holy hill.” 

Psalm 2:1–6, RSV

From Luther

These things are written for our sake, “that through patience and through comfort of the Scriptures we might have hope.” What is written in this psalm with reference to Christ is applicable to all Christians, for whoever sincerely desires to be a Christian, will bear with his Herods, his Pilates, his rulers, his kings, his people and his heathen who rage against him, meditate vain things, rise up and take counsel together against him. For if these things are not done by men, they will be done by devils, or at least by men’s own conscience, and certainly in the hour of death; then there is need of remembering this and like consolations, “He that sitteth in the heavens shall laugh at them; the Lord shall have them in derision,” and of standing firmly in this hope and being moved by no circumstances whatever.

But this derision is divine. God made the Christ-murdering Jews and Gentiles a derision to the whole world by raising Christ from the dead and making, out of his despairing kingdom among that one people, a kingdom that shall flourish eternally over all creatures, thus turning all their endeavors into an event the very contrary of what they expected. Therefore as in the preceding verses the passion and death of Christ are prophesied, so in this verse his resurrection is predicted, though by a somewhat obscure allusion. Who would have thought, while Christ was suffering and the Jews triumphing, that God was laughing at them all the while! So also while we are oppressed, how shall we believe that God is holding our adversaries in derision, when it seems to us as though we were held in derision both by God and men? What a power of faith is required in all these words!

But his sitting in heaven is so secret and hidden that unless thou be in heaven thou canst not know and understand it. Thou art suffering upon earth and the hope of help is denied thee in all things by all, until, rising by faith and hope above all things, thou mountest up to reach unto him who sitteth in the heavens. Here it is that the anchor of our heart is to be cast in all tribulation, and all the evils of the world will not only be made easy to bear, but will become a derision.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 390–91.

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The Sum of the Matter http://www.solapublishing.com/news_feedback/summaries.html Sat, 05 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 Have mercy on me, O God, according to thy steadfast love; according to thy abundant mercy blot out my transgressions. 2 Wash me thoroughly from my iniquity, and cleanse me from my sin! 3 For I know my transgressions, and my sin is ever before me. 

Psalm 51:1–3, RSV

From Luther

Every Christian who wishes to make confession of his sins should place his confidence without reserve in the merciful promises and invitations of God, firmly believing that Almighty God will graciously forgive him his sins. Before he confesses his sins to a confessor, let him with due diligence make confession to the Lord God himself. Let him enumerate to the divine Majesty all his sins and infirmities, his conversation, deeds and manner of life without extenuating or concealing anything, just as if he dealt with a very familiar friend. His sinful and wicked thoughts also, so far as can be recalled, should be confessed.

Every Christian who would confess his sins should possess the honest intention and determination to amend his life and to forsake every manner of open, mortal sin. A confession without this purpose would be a dangerous and unpromising undertaking. When one discovers that he lacks the steady purpose to amend his life, he should fall upon his knees and pray to God for it. One must consider that it is impossible to call to mind and confess all his mortal sins; he should remember that after applying all diligence he confesses only the smallest part of his sins. The sins to be confessed, therefore, are the manifestly mortal sins and such as press upon a man’s conscience at the time of confession. It is quite impossible to confess all mortal sins in view of the fact that when God sits in judgment and passes sentence upon them, not according to his gracious mercy, but his stern justice, even our good works render us guilty of death and condemnation.

The sum of the matter is this, that those persons are saved who place their trust solely in God, not in their works, nor in any creature. Consequently man should learn to have greater confidence in God’s mercy than in the zeal with which he makes confession. One cannot be too active, determined and guarded against the accursed evil of confiding in one’s own works. Therefore we should accustom our consciences to trust in God, and let it be done with the understanding that to believe and trust in God is pleasing to him, and that unreserved trust in God is his highest glory.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 389–90.

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Proper Attire http://www.solapublishing.com/news_feedback/summaries.html Fri, 04 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Bible

8 Then he said to his servants, ‘The wedding is ready, but those invited were not worthy. 9 Go therefore to the thoroughfares, and invite to the marriage feast as many as you find.’ 10 And those servants went out into the streets and gathered all whom they found, both bad and good; so the wedding hall was filled with guests.  11 “But when the king came in to look at the guests, he saw there a man who had no wedding garment; 12 and he said to him, ‘Friend, how did you get in here without a wedding garment?’ And he was speechless. 13 Then the king said to the attendants, ‘Bind him hand and foot, and cast him into the outer darkness; there men will weep and gnash their teeth.’ 14 For many are called, but few are chosen.” 

Matthew 22:8–14, RSV

From Luther

Among the company sitting at table, there was also found a rogue, whom the king, in looking over the guests, speedily recognized to have on no wedding garment, and to have come, not in honor of the wedding, but disgracing the bridegroom and the lord who had invited him. These are such as permit themselves to be numbered among the Christians, hear the gospel, are in the outward communion of the right Church and act before the people as if they might also be of the gospel, but are not in earnest about it.

Such people the Christians must suffer in their gatherings and cannot prevent them from being amongst them; nor can they remove them, nor turn them out of their gatherings. They cannot judge and recognize them all, but must bear them and suffer their company until God himself comes with his judgment, so that they become manifest and betray themselves by their wicked life or false belief and spirit of heresy as not being true and honest Christians. So Paul says: “There must be also heresies among you, that they who are approved may be made manifest among you.” Thus the king comes in himself and makes manifest him who has not on the wedding garment.

It is easy to understand what is meant by this man’s being without a wedding garment, namely, without the new adornment in which we please God, which is faith in Christ, and therefore also without truly good works. He remains in the old rags and tatters of his own fleshly conceit, unbelief and security, without penitence and without understanding his own misery. He does not from the heart seek comfort in the grace of Christ, nor better his life by it, and looks for nothing more in the gospel than what his flesh covets. This wedding garment is the new light of the heart, kindled in it by the knowledge of the graciousness of this bridegroom and his wedding feast, which takes place especially through faith, by which the heart is renewed and purified. Where there is no faith, there the Holy Ghost is not, nor such fruits as please God. Whosoever does not know Christ through faith will also care little for God’s Word, nor think of living in accordance with it. He remains proud and insolent, but weeping and gnashing of teeth come soon enough.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 388–89.

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Equal Service http://www.solapublishing.com/news_feedback/summaries.html Thu, 03 Nov 22 00:00:00 +0000

From the Word

1 We who are strong ought to bear with the failings of the weak, and not to please ourselves; 2 let each of us please his neighbor for his good, to edify him. 3 For Christ did not please himself; but, as it is written, “The reproaches of those who reproached thee fell on me.” 4 For whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope. 5 May the God of steadfastness and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, 6 that together you may with one voice glorify the God and Father of our Lord Jesus Christ. 

Romans 15:1–6, RSV

From Luther

All the good we can do to God is to praise and to thank him. This is the only true service we can render him. We receive all blessings from him, in return for which we should make the offering of praise. If anything else purporting to be service to God is presented for your consideration, rest assured it is erroneous and delusive. The distracted world attempts to serve God by setting apart houses, churches, cloisters, vestures, images, bells, organs and candles; the money for this expense should have been appropriated for the poor, if the object was to make an offering to God. Service to God is praise to him. It must be free and voluntary at table, in the chamber, in house or field, in all places, with all persons, at all times.

But how shall there be honor and praise of God, when we do not love him? How shall we love him when we do not know him and his blessings? How shall we know him and his blessings when no word is preached concerning them and when the gospel is left to lie under the table? Where the gospel is not in evidence, knowledge of God is an impossibility. Then to love and praise him is likewise impossible. True divine service of praise cannot be established with revenues, nor be circumscribed by laws and statutes. It emanates from the gospel, and certainly is as often rendered by a poor, rustic servant as by a great bishop.

Divine service must be rendered with “one mind” and with “one mouth.” One needs Christ as much as another. We render divine service when we are harmonious, and when we recognize our common equality and our common blessings in Christ; when none exalts himself above another, nor assumes special advantages. We all receive the same baptism and sacrament, the same faith, the same Christ and Spirit, the same gospel—in a word, the same God. Here in this wilderness the heavenly bread is impartially distributed. Then how can it possibly be right for one to exalt himself over his fellow? Since there is one common blessing for the weak and the firm in faith, for the strong in Christian conduct and for the weak, one should not esteem another more lightly than himself, nor reject him.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 386–87.

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Remember http://www.solapublishing.com/news_feedback/summaries.html Wed, 02 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

14 And he said, ‘The God of our fathers appointed you to know his will, to see the Just One and to hear a voice from his mouth; 15 for you will be a witness for him to all men of what you have seen and heard. 16 And now why do you wait? Rise and be baptized, and wash away your sins, calling on his name.’ 

Acts 22:14–16, RSV

From Luther

The benefit of the Sacrament of Baptism is this, that therein God unites himself with you and becomes one with you in a gracious, comforting covenant. You desire, in accordance with the purpose and meaning of Baptism, to die from your sins and to be renewed on the last day, a hope inspired by the sacrament. On the strength of such desire on your part, God admits you to Baptism. The renewing work begins from that hour; he imparts to you his grace and Holy Spirit, and the Holy Spirit begins to kill the sin in your nature and to prepare the latter for death and for the resurrection on the last day.

You pledge yourself to remain in this state, and throughout your life, to the moment of death, to destroy sin more and more. God, accepting your pledge, exercises you during your whole life by imposing many good works, and not a few sufferings. Since such is your pledge to God, God in turn shows you grace and covenants with you that he will not impute to you the sins remaining in your nature after Baptism and will not regard them, nor condemn you on account of them. He is pleased with your effort to destroy sins and your desire to be rid of them. Though evil thoughts and desires may stir, though at times you sin and fall, yet if you arise and renew your covenant, your sins are forgiven by virtue of the covenant based upon the Sacrament of Baptism. If it were not for this covenant, every sin, however small, would condemn us. Hence there is no greater comfort on earth than Baptism, in which we pass under the jurisdiction of God’s grace and mercy.

Therefore one should not be terrified when he feels evil lust; when one’s thoughts and desires burn with passion; even when one falls from grace, still there is no ground for despair. But he should call to mind his baptism and joyfully comfort himself with the fact that God there covenanted to slay his sins and not to impute them unto condemnation, provided he refuses to consent to them and remain in them; provided he calls upon God for grace in order to make self-discipline possible; to battle against sin until released by death.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 385–86.

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God Wants Us http://www.solapublishing.com/news_feedback/summaries.html Tue, 01 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 And again Jesus spoke to them in parables, saying, 2 “The kingdom of heaven may be compared to a king who gave a marriage feast for his son, 3 and sent his servants to call those who were invited to the marriage feast; but they would not come. 4 Again he sent other servants, saying, ‘Tell those who are invited, Behold, I have made ready my dinner, my oxen and my fat calves are killed, and everything is ready; come to the marriage feast.’ 5 But they made light of it and went off, one to his farm, another to his business, 6 while the rest seized his servants, treated them shamefully, and killed them. 7 The king was angry, and he sent his troops and destroyed those murderers and burned their city. 8 Then he said to his servants, ‘The wedding is ready, but those invited were not worthy. 9 Go therefore to the thoroughfares, and invite to the marriage feast as many as you find.’ 10 And those servants went out into the streets and gathered all whom they found, both bad and good; so the wedding hall was filled with guests. 11 “But when the king came in to look at the guests, he saw there a man who had no wedding garment; 12 and he said to him, ‘Friend, how did you get in here without a wedding garment?’ And he was speechless. 13 Then the king said to the attendants, ‘Bind him hand and foot, and cast him into the outer darkness; there men will weep and gnash their teeth.’ 14 For many are called, but few are chosen.” 

Matthew 22:1–14, RSV

From Luther

The great love Christ has for us is presented to us in this picture of the marriage feast. There are many kinds of love, but none is so fervent as a bride’s love for her bridegroom and that of the bridegroom for his bride. True love has no regard for pleasures or presents, or riches or gold rings, but cares only for the bridegroom. Even if he gave her all he had, she would regard none of his presents, but would say: I will have only thee. And on the other hand if he has nothing at all, it makes no difference to her, she will in spite of all that desire him. This is the true nature of the love of a bride. But where she has regard to pleasure, she does not care for him, but for the money; such love does not last long.

This true bride-love God presents to us in Christ, in that he allowed him to become man for us and be united with our human nature that we might thus perceive and appreciate his good will toward us. As the bride loves her betrothed, so also does Christ love us; and we on our part will love him, if we believe and are the true bride. Although he gave us the wisdom of all the prophets, the glory of all the saints and angels, and even heaven, yet would we not esteem them unless he gave us himself. The bride can be satisfied with nothing; the only one thing she wants is the bridegroom himself. “My beloved is mine and I am his.”

So is Christ also disposed toward me; he will have me only and nothing besides. If I gave him all I could, it would be of no use to him; he would not regard it, if I wore all the hoods of all the monks. He wants my whole heart; the outward things, as the outward virtues, are only maid-servants, he wants the wife herself. He demands my heart. This marriage union is accomplished by faith, so that I rely fully and freely upon him, that he is mine. If I really have him, what more can I desire? If I am his and he is mine, I have eternal life, righteousness and all that belongs to him, so that neither death, sin, hell nor Satan can harm me.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 384–85.

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The Rage of Unbelief http://www.solapublishing.com/news_feedback/summaries.html Mon, 31 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 Why do the nations conspire, and the peoples plot in vain? 2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD and his anointed, saying, 3 “Let us burst their bonds asunder, and cast their cords from us.” 4 He who sits in the heavens laughs; the LORD has them in derision. 5 Then he will speak to them in his wrath, and terrify them in his fury, saying, 6 “I have set my king on Zion, my holy hill.” 7 I will tell of the decree of the LORD: He said to me, “You are my son, today I have begotten you. 

Psalm 2:1–7, RSV

From Luther

It is evident that by “kings” is signified Herod and Pilate, even though Pilate was not a king; for these two operated together to fulfil that which the counsel of God had foreordained to be done, namely, to destroy Christ. By “rulers” are to be understood the leaders among the priests; by “heathen” the Roman soldiers under Pilate, who seized Jesus, scourged and crucified him; and by “people” we are clearly to understand the common people of the Jews.

Observe here the tenderness and modesty of the prophet, how feelingly and sympathetically he speaks of the fury of these men, when he might with justice have mentioned those enraged expressions of the Jews, “Away with him, crucify him,” and all those other infuriated clamors with which they accused Christ, frenzied and maddened, but he calls them only “meditations.” Meditation is a continual prating or talking and is here used in a bad sense. For as a lover is always spontaneously saying many things about the object loved, so the hater is assiduously prating the worst of things about the object hated. There is the same modesty also in the words “rage” and “take counsel together;” the act itself was far more atrocious than the purport of these words would seem to indicate. We are thereby taught not to exaggerate the evil conduct of men, but as much as possible lessen it, and thus show that we do not feel so much indignation on our own account as pity on theirs.

“Against the Lord and against his anointed,” is also a word of faith. God orders his words thus, that we may learn for our consolation and exhortation that we never suffer any injury, but what it offends God first, more than it does us; and such is the care of God our Father over us, that he feels every injury done to us before we do, and aims a greater indignation against it. This David holds forth to us, that we may keep ourselves from all feeling of revenge; that we may rather pity those whom we see rushing upon such majesty unto their own perdition. They do not in the least injure us, but horribly destroy themselves.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 383–84.

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The Way of Faith http://www.solapublishing.com/news_feedback/summaries.html Sun, 30 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; 2 but his delight is in the law of the LORD, and on his law he meditates day and night. 3 He is like a tree planted by streams of water, that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers. 4 The wicked are not so, but are like chaff which the wind drives  away. 5 Therefore the wicked will not stand in the judgment, nor sinners in the congregation of the righteous; 6 for the LORD knows the way of the righteous, but the way of the wicked will perish. 

Psalm 1:1–6, RSV

From Luther

The way of the ungodly is so specious that unto men they may seem to rise in the judgment and to stand in the congregation. But he who cannot be deceived understands their ways and knows that they are ungodly; in his eyes they are not at all among the members of his Church. He knows the righteous only and not the sinners, that is, he approves the one and not the other. Therefore, their way shall perish, a thing they least of all expect or believe, though it continues with such success as to seem to be eternal. God knoweth only the way of the righteous, although it is hidden even to the righteous themselves. God’s right hand leads them on in a wonderful way, seeing that it is a way, not of sense, nor of reason, but of faith only; even of that faith that sees in darkness and beholds things that are invisible.

When, therefore, we are subject to ungodly shepherds, we do not obey the ungodly, but men; for we do not follow their ungodliness, but we endure the presence of their persons. When men cast out and put down such, is it the ungodly that are put down? No, the persons are put down; for the ungodly who are put down remain ungodly still. The ungodly man is only then put down when he is led from ungodliness to godliness. This is not done by external violence but by love, internally praying and externally admonishing, while God condescends to work at the same time.

When thou hearest that all things “prosper” for the righteous man, thou art to desire it for thyself and to sigh for all those who are placed in any adversity, of whatsoever kind it may be; when thou hearest that their leaf doth not wither and that the pure Word of God flourisheth in the Church of Christ, all fables and dreams of men are cast out; when thou seest any of these things thus take place anywhere thou art to congratulate thyself, to rejoice and give thanks unto the divine goodness. And do not think that thou art thus exhorted to impossibilities; only make the attempt and thou wilt be compelled to rejoice and be thankful.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 381–82.

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True Man and True God http://www.solapublishing.com/news_feedback/summaries.html Sat, 29 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

41 Now while the Pharisees were gathered together, Jesus asked them a question, 42 saying, “What do you think of the Christ? Whose son is he?” They said to him, “The son of David.” 43 He said to them, “How is it then that David, inspired by the Spirit, calls him Lord, saying, 44 ‘The Lord said to my Lord, Sit at my right hand, till I put thy enemies under thy feet’? 45 If David thus calls him Lord, how is he his son?” 46 And no one was able to answer him a word, nor from that day did any one dare to ask him any more questions. 

Matthew 22:41–46, RSV

From Luther

Here Christ does not explain, but only says that David in his Psalm called Christ his Lord. “How then doth David in the Spirit call him Lord?” It does not sound right and it is contrary to nature for a father to call his son lord, be subject to him and serve him. Now David calls Christ his Lord, and to whom the Lord himself says: “Sit thou on my right hand until I make thine enemies thy footstool,” that is, be like me, acknowledged and worshiped as the right and true God; for it becometh none other to sit at his right hand; he is indeed so jealous that he allows no one to sit equal to him, as he says: “My glory will I not give to another.”

Since the Lord now makes Christ equal to himself, he must be above all creatures. Therefore he proposes to the Jews a great question, without solving it; for they did not understand it and the time had not yet come to make this publicly known. But the meaning is as our articles of faith teach us to believe, that Christ was both David’s true natural son, of his blood and flesh, and also David’s Lord, whom David himself must worship and hold as God. However, it was impossible to make these statements harmonize, as it is still impossible for human reason, where the Holy Spirit does not reveal it, to comprehend how the two should be at the same time in the one Christ, that he was truly David’s seed and God’s Son by nature.

Now Christ propounded this question to teach that it is not enough to have the law, which only shows from what state we have fallen; but that Christ must be born, not in sin as David and all men are born, but had to be born without man of the virgin, sanctified by the Holy Spirit, born a real, true man, yet without sin. He is the only man that has been able to keep and fulfil the law. This one must intercede in our behalf before God and be our right hand and protection, in whom we have forgiveness of sins and deliverance from God’s anger and hell. He also gives us the Holy Spirit to follow him until we come to him and be like him without any sin and in perfect righteousness.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 380–81.

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The Unity of the Church http://www.solapublishing.com/news_feedback/summaries.html Fri, 28 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 We who are strong ought to bear with the failings of the weak, and not to please ourselves; 2 let each of us please his neighbor for his good, to edify him. 3 For Christ did not please himself; but, as it is written, “The reproaches of those who reproached thee fell on me.” 4 For whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope. 5 May the God of steadfastness and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, 6 that together you may with one voice glorify the God and Father of our Lord Jesus Christ. 

Romans 15:1–6, RSV

From Luther

God gives patience and consolation. As he is the God of heaven and earth, so he is the God of patience and consolation. All are his gifts. If they are given, they are not of nature, but of grace. If God does not direct his Word to the heart to fit the needs of the individual, the heart will never discover this patience and consolation. But when he gives grace to search the Scriptures, he likewise gives these gifts. There is no more marked manifestation of God’s wrath than the fact that he permits the decline of his spoken and written Word. On the other hand, God gives no greater blessing than when he exalts his Word among us and permits it to be read.

The apostle enjoins the Romans to be of one mind and tolerant of one another. The weak in conscience should accept as right what they of strong faith and sound conscience observe. The effort should be for a oneness of faith and conscience, and a sameness of opinion to avoid the wrangling occasioned by conflicting personal ideas of what is right. It is not necessary that we should all follow the same occupation. One may be a smith and another a tailor without impairing unity of faith and purpose, only let one tolerate the outward calling of the other. As privilege of occupation is right, so in external things of meats, apparel and place, we are at liberty to follow our own pleasure. It is not wrong to fast in honor of the name of an apostle, or to confess during Lent. But neither does he who omits these things commit any evil by this omission. Let not one censure, judge, condemn and quarrel with his fellow over the matter. But I refer to toleration only in things wherein we are at liberty to be lenient. We are to permit the weak in faith to continue in their practices for a time until we are finally able to extricate them from error. They must not be too hastily and rashly rejected with disastrous results to their consciences.

The apostle enjoins us to be likeminded according to Christ Jesus; that is, from a Christian point of view. For unbelievers, too, are likeminded, but according to the flesh, the world and the devil, and not according to Christ. The Jews were of one mind against Christ and against his Church. Christian unity resists sin and everything opposed to the religion of Christ.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 379–80.

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The Sin of Ingratitude http://www.solapublishing.com/news_feedback/summaries.html Thu, 27 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

13 If a man returns evil for good, evil will not depart from his house. 14 The beginning of strife is like letting out water; so quit before the quarrel breaks out. 

Proverbs 17:13–14, RSV

From Luther

The heathen everywhere, despite their ignorance of God and his grace, condemned even to the utmost the evil of ingratitude. They regarded it the mother of evils, than which was none more malevolent and shameful. Among many examples in this respect is one left us by a people in Arabia called Nabathians, who had an excellent form of government. So strict were they in regard to this evil that any one found guilty of ingratitude to his fellows was looked upon as a murderer and punished with death.

No sin is more abominable to human nature, and of none is human nature less tolerant. It is easier to forgive and forget the act of an enemy who commits a bodily injury, or even murders one’s parents, than it is to forget the sin of him who repays simple kindness and fidelity with ingratitude and faithlessness; who for love and friendship returns hatred. In the sentiment of the Latin proverb, to be so rewarded is like rearing a serpent in one’s bosom. God likewise regards this sin with extreme enmity and punishes it.

Thus we have the teaching of nature and of reason regarding the sin of men’s ingratitude toward one another. How much greater the evil, how much more shameful and accursed, when manifested toward God, who, in his infinite and ineffable goodness, conferred upon us while yet enemies of him and deserving of the fires of hell, not ten dollars, not a hundred thousand dollars even, but redemption from divine wrath and eternal death, and abundantly comforted us, granting safety, a good conscience, peace and salvation! These are inexpressible blessings, incomprehensible in this life. And they will continue to occupy our minds in yonder eternal life. How much more awful the sin of ingratitude for these blessings as exemplified in the servant mentioned in the gospel to whom was forgiven the debt of ten thousand talents and who yet would not forgive the debt of his fellow-servant who owed him a hundred pence!

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 378–79.

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The Evils of Ingratitude http://www.solapublishing.com/news_feedback/summaries.html Wed, 26 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

3 Grace to you and peace from God our Father and the Lord Jesus Christ. 4 I give thanks to God always for you because of the grace of God which was given you in Christ Jesus, 5 that in every way you were enriched in him with all speech and all knowledge —  6 even as the testimony to Christ was confirmed among you — 7 so that you are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ; 8 who will sustain you to the end, guiltless in the day of our Lord Jesus Christ. 9 God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord.

1 Corinthians 1:3–9, RSV

From Luther

We have before us the opening words of the first Epistle to the Corinthians, which Paul was moved to write because of unpleasant conditions in the church at Corinth after his departure. Divisions had arisen and sad confusion prevailed in doctrine and life. Hence the apostle was constrained to rebuke their wickedness and correct their infirmities. Because of these wholesome admonitions, the reading and heeding of this epistle is not only profitable but essential, for the devil takes no respite, but whenever the gospel is preached in its purity he mixes with the children of God and sows his tares.

Paul begins very leniently, showing them what they have received through the gospel. His purpose is to arouse their gratitude to God, and to induce them, for his honor and glory, to be harmonious in doctrine and life, avoiding divisions and other offenses. Paul would say: What abundant grace and gifts have been given you of God! They are bestowed, not because of your righteousness, merits and works; nay, all these blessings have been freely given you in Christ and for his sake, through the preaching of the gospel. The gospel is a grace which brings to you all manner of gifts, by him enriching you in everything.

He gives them an example of his own gratitude, thanking God on their behalf, for the purpose of calling forth their especial gratitude when they should consider what they formerly were and what they now had received through the gospel. He would have them beware lest, forgetful of their former misery and present grace, they relapse into their old blindness. We are aware of the great benefits bestowed upon us, but at the same time we see and realize that the devil instigates divisions and scandals. The cause of these evils may be traced to our ingratitude. Where God’s mercies are lightly dismissed from the mind and disregarded, gratitude and regard for God’s Word cannot be the result; satiated, listless Christians go their way fancying that their spiritual conditions always were and always will be as now. The people, therefore, must be awakened to consider their former destitution, the wretchedness in which they were, that they may return thanks to God and recount the superior and wonderful gifts which have enriched them in all things.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 376–77.

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The Unity of the Church http://www.solapublishing.com/news_feedback/summaries.html Tue, 25 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 I therefore, a prisoner for the Lord, beg you to lead a life worthy of the calling to which you have been called, 2 with all lowliness and meekness, with patience, forbearing one another in love, 3 eager to maintain the unity of the Spirit in the bond of peace. 4 There is one body and one Spirit, just as you were called to the one hope that belongs to your call, 5 one Lord, one faith, one baptism, 6 one God and Father of us all, who is above all and through all and in all.

Ephesians 4:1–6, RSV

From Luther

Christians should feel bound to maintain the unity of the Spirit, since they are all members of one body and partakers of the same spiritual blessings. They have the same priceless treasures — one God and Father in heaven, one Lord and Saviour, one Word, baptism and faith; in short, one and the same salvation, a blessing common to all, whereof one has as much as another, and cannot obtain more.

The unity of the Church does not consist in similarity of outward form of government, likeness of law, tradition and ecclesiastical customs. The Church is called “one holy, Christian Church,” because it represents one plain, pure gospel doctrine, and an outward confession thereof, always and everywhere, regardless of dissimilarity of physical life, or outward ordinances, customs and ceremonies. But they are not members of the true Church of Christ who, instead of preserving unity of doctrine and oneness of Christian faith, cause divisions and offenses by human doctrines and self-appointed works for which they contend, imposing them upon all Christians as necessary.

One of the wickedest offenses possible to commit against the Church is the stirring up of doctrinal discord and division, a thing the devil encourages to the utmost. This sin usually arises in certain haughty, conceited, self-seeking leaders who desire peculiar distinction for themselves and strive for personal honor and glory. They will give honor to no one, even when they recognize the superiority of his gifts over their own. In their envy and vengefulness they seek occasion to create factions and to draw people to themselves. Many are deceived and immediately respond to the new doctrine presented in specious words by presumptuous leaders thirsting for fame. Many weak but well-meaning ones fall to doubting; many become reckless pleasure lovers, disregarding all religion and ignoring the Word of God. Even they who are called Christians come to have hard feelings against one another, their love grows cold and faith is extinguished. Christians, then, should be careful to give no occasion for division or discord. They must strive against them, submitting to all suffering and performing all demands to prevent, so far as possible, any disturbance of the unity of doctrine, of faith and of Spirit.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 375–76.

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Showing Faith http://www.solapublishing.com/news_feedback/summaries.html Mon, 24 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

14 “You are the light of the world. A city set on a hill cannot be hid. 15 Nor do men light a lamp and put it under a bushel, but on a stand, and it gives light to all in the house. 16 Let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven. 

Matthew 5:14–16, RSV

From Luther

Let the Christian know that his earthly life is not unto himself, nor for his own sake; his life and work belong to Christ, his Lord. Hence his walk must be such as shall contribute to the honor and glory of his Master, whom he should so serve that he may be able to say with Paul, not only with respect to the spiritual life — the life of faith and righteousness by grace — but also with respect to its fruits — the outward conduct: “It is no longer I that live, but Christ liveth in me.” The world is to recognize Christ by his shining in us.

It is an astonishing fact that the world is merged into so great darkness that it utterly disregards the Word of God and the conditions he designed for our daily living. If we preach faith in God’s Word the world receives it as heresy. If we speak of works instituted of God himself and conditions of his own appointing, the world regards it as idle talk. Living a simple Christian life in one’s own family, or performing faithfully the duties of a servant, is of no value, but it says: “Oh, that is merely the following of worldly pursuits. To do good works you must set about in a different way. You must creep into a corner, don a cap, make pilgrimages to some saint; then you may be able to help yourself and others to gain heaven.”

The Scriptures teach no other good works than God enjoins upon all men in the ten commandments and which pertain to the common conditions of life. True, these do not make such a brilliant show in the eyes of the world as do the self-appointed ceremonials constituting the divine service of the hypocrites; but they are true, worthy, good and profitable works in the sight of God and man. What can be more acceptable to God and advantageous to man than a life lived, in its own calling, in the way that contributes to the honor of God, and that by its example influences others to love God’s Word and to praise his name? Therefore, influence men by your godly walk and good works to believe in Christ and to glorify him.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 374–75.

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Holding Fast in Faith http://www.solapublishing.com/news_feedback/summaries.html Sun, 23 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

3 I thank my God in all my remembrance of you, 4 always in every prayer of mine for you all making my prayer with joy, 5 thankful for your partnership in the gospel from the first day until now. 6 And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ. 

Philippians 1:3–6, RSV

From Luther

Paul rejoices in the gospel with his inmost soul. He thanks God that others have come into its fellowship. His confidence is firm regarding certain beginners in the faith, and he is so interested in their salvation as to rejoice in it as much as in his own, apparently unable to thank God sufficiently for it. He prays unceasingly that he may live to see many come with him into such fellowship and be preserved therein until the day of the Lord Jesus Christ, who shall perfect and complete all the defects of this earthly life. He prays these beginners may go forth faultlessly in faith and hope until that joyful day.
Thus the apostle pours out the depths of his heart, filled with the real fruits of the Spirit and of faith. He burns with love and joy whenever he sees the gospel recognized, accepted and honored, and the Church flourishing. For the converts he can conceive of no loftier desire — can offer no greater petition for them than to implore God that they may increase and persevere in the gospel faith. Such is the inestimable value he places upon possessing and holding fast God’s Word.

Paul is here an example of gratitude for us. It behooves the Christian who recognizes the grace and goodness of God, expressed in the gospel, first of all to manifest his thankfulness toward God and then toward men. As Christians who have abandoned the false services and sacrifices that in our past heathenish blindness we zealously practiced, let us remember our obligation henceforth to be the more fervent in offering true service and right sacrifices to God. We can render him no better service than the thank-offering, as the Scriptures call it. That is, receiving and honoring the grace of God and the preaching and hearing of his Word, and furthering their operation, not only in word, but sincerely in our hearts and with all our physical and spiritual powers. This is the truest gratitude.

These words therefore give us an exact delineation of the Christian that believes in the holy gospel. Such hearts are rare in the world and especially difficult to find, unless it be among the beloved apostles or those who approach them in the likeness of Christ. Let us not be found unthankful, and forgetful of God’s infinite goodness.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 373–74.

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A Prosperity of Grace http://www.solapublishing.com/news_feedback/summaries.html Sat, 22 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

1 Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; 2 but his delight is in the law of the LORD, and on his law he meditates day and night. 3 He is like a tree planted by streams of water, that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers. 4 The wicked are not so, but are like chaff which the wind drives away. 5 Therefore the wicked will not stand in the judgment, nor sinners in the congregation of the righteous; 6 for the LORD knows the way of the righteous, but the way of the wicked will perish. 

Psalm 1:1–6, RSV

There is a common inquiry among men concerning blessedness; there is no one who does not wish that it may be well with him, and does not dread the thought that it should be ill with him. Yet all who have ever inquired into the matter have wandered from the knowledge of true blessedness, and those have wandered the most widely who have inquired with greatest diligence, such as the philosophers, the greatest of whom have placed true blessedness in the works of virtue, having rendered themselves more unhappy than the rest; they have deprived themselves of the blessings both of this life and of that which is to come. The common people, although their ideas were the more grossly mad by making blessedness to consist in carnal pleasure, enjoyed at least the good of this life. This teacher, however, deriving his doctrine from heaven and detesting all the devoted endeavors of men, gives this only true definition of blessedness which is wholly unknown to men — that he is the blessed man who loves the law of God. It is a short definition, but it contains a savor that is contrary to all human ideas, and especially to human wisdom.

Is he not a blessed man and one strong in the faith who does not walk in the broad way in the midst of the multitudes; who suffers reproaches and many evils from the same, and yet does not consent unto them so as to walk with them? Who is not deceived by the most specious counsel of the ungodly, which might deceive the very elect? It is a great thing not to be overcome by riches, pleasures and honors; but to overcome the specious righteousness and wisdom of the ungodly, who direct their attacks most of all against pure faith, is the greatest of all victories. But you are to notice that these words are the words of faith and that they do not speak of men according to what they appear to be. For no one would imagine such to be the ungodly. The prophet here speaks in the spirit; and spiritually that is ungodly which the world considers most godly, because it is devoid of faith. The ungodly are secure and confident in their lives, and there is no fear of God before their eyes.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 371–72.

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Freely Forgiven http://www.solapublishing.com/news_feedback/summaries.html Fri, 21 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

23 “Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. 24 When he began the reckoning, one was brought to him who owed him ten thousand talents; 25 and as he could not pay, his lord ordered him to be sold, with his wife and children and all that he had, and payment to be made. 26 So the servant fell on his knees, imploring him, ‘Lord, have patience with me, and I will pay you everything.’ 27 And out of pity for him the lord of that servant released him and forgave him the debt.

Matthew 18:23–27, RSV

From Luther

What does the servant do? He foolishly thinks he will pay the debt, falls down and asks the Lord to have patience with him. This is the torment of all consciences, when sin comes and smarts deeply until they feel in what a sad state they are before God; then there is no rest; they run hither and thither, seek help here and there to be freed from sin, and in their presumption think they can do enough to pay God in full. Thus we were taught hitherto. From this also have come so many pilgrimages, cloisters, masses and other nonsense. So we fasted and scourged ourselves, and became monks and nuns. All this came because we undertook to begin a life and to do many works of which God should take account and allow himself to be paid by them. Thus we thought to quiet the conscience and put it at peace with God. We acted just like this foolish servant.

Now a heart that is thus smitten with the law, feels its blows and distress, is truly humiliated. Therefore it falls before the Lord and asks for grace, except that it still makes the mistake of intending to help itself, for this we cannot root out of our nature. When the conscience feels such misery, it dare promise more than all the angels in heaven are able to fulfil. When our consciences were forced in the confessional, we did everything that was imposed upon us and gave more than was demanded of us. What should the poor people do? They were glad to be helped even in this manner; they ran and martyred themselves to be rid of their sins. Yet it did no good whatever, for the conscience remained in doubt as before, and did not know on what terms it stood with God.

But the Lord comes and sympathizes with this distress, because the servant is captive and bound in his sins, and yet is such a fool as to want to help himself; he looks for no mercy, knows nothing to say of grace, and feels nothing but sins, which press him heavily, and knows of no one to help him. Then his lord has mercy on him and sets him free. Thus God deals with us. He forgives our debt, because he hears our cries and sees our humiliation.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 370–71.

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Standing Firmly http://www.solapublishing.com/news_feedback/summaries.html Thu, 20 Oct 22 00:00:00 +0000

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From the Word

10 Finally, be strong in the Lord and in the strength of his might. 11 Put on the whole armor of God, that you may be able to stand against the wiles of the devil. 12 For we are not contending against flesh and blood, but against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places. 13 Therefore take the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand.

Ephesians 6:10–13, RSV

From Luther

The devil neither sleeps nor rests, and consequently it is not safe for a Christian to fold his hands and be idle. He is to consider how he may fortify himself against the power of the devil; for he is not called the prince of this world in vain. He rules the world, howls and rages, and cannot bear that a Christian makes progress. For thereby a rupture is made in his kingdom and his net broken. Hence, wherever possible, he hinders the growth and development of the Christian life. When the fire of faith is kindled and burns, and the devil feels it and becomes aware of it, he immediately attacks it with all his cunning, for he knows how his kingdom is endangered by it. Therefore he endeavors to protect his kingdom with great zeal and exerts himself to retain all under his obedience. For that rogue has a sharp vision and easily becomes conscious of the presence of a true Christian. Therefore he tries to entrap him, surrounds and attacks him on all sides; for he cannot bear that any one should desert his kingdom.

On this account it is dangerous to live heedlessly, for the devil is likely to take us by surprise. This happens even to the great ones among the saints, who rightly apprehend the Word of God. When they think they stand securely, this rogue is behind them, strikes them down and wrestles with them until they are vanquished. This is what happened to the great men of God, to Moses, to Aaron and to the princes of Judah. They had an excellent faith, when they led the people out of Egypt, and all the people went in faith through the Red Sea, through the wilderness and through many wonderful experiences, in which they manifested their faith. At last they came to a point where they feared that they would have to die of hunger and thirst in the parched wilderness. Is it not a pity that after manifesting their faith in so many great trials, wrestling with them and overcoming them, they should allow themselves to be overcome by their belly and murmur against God, and be so fiercely attacked that they succumbed and allowed themselves to be overthrown by Satan. Hence no one is secure, unless his faith continues to grow stronger and stronger.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 369–70.

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He Promised http://www.solapublishing.com/news_feedback/summaries.html Wed, 19 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

19 Many are the afflictions of the righteous; but the LORD delivers him out of them all. 20 He keeps all his bones; not one of them is broken. 21 Evil shall slay the wicked; and those who hate the righteous will be condemned. 22 The LORD redeems the life of his servants; none of those who take refuge in him will be condemned. 

Psalm 34:19–22, RSV

From Luther

God kindly sends upon his Christians temptation, sorrow and affliction. These preserve them from carnal satiety and teach them to seek comfort and help. God did thus also in former ages, in the time of the martyrs, when he daily suffered them to be violently seized in person and put to death by sword, fire, blood and wild beasts. In this way he truly led his people to school, where they were obliged to learn to know his will. Faith taught them and confirmed to them that such suffering was God’s purpose and immutable will concerning themselves, which, whatever attitude towards them he might assume, he could not alter, even as he could not in the case of Christ himself. This discipline and experience of faith strengthened the martyrs and soon accustomed them to suffering, enabling them to go to their death with joy and pleasure.

What noble and enlightened, what strong and courageous people God produced by the discipline of cross and affliction! We, in contrast, because unwilling to experience such suffering, are weak and enervated. If but a little smoke gets into our eyes, our joy and courage are gone, likewise our perception of God’s will, and we can only raise a loud lamentation and cry of woe. Just so Christ’s disciples in the ship, when they saw the tempest approach and the waves beat over the vessel, quite forgot, in their trembling and terror, the divine will, although Christ was present with them. So also in the time of the martyrs, many Christians became timid and at first denied Christ from fear of torture or of long confinement in prison.

It is God’s will that we, too, should learn to accustom ourselves to these things through temptation and affliction, though these be hard to bear and the heart is prone to become agitated and utter its cry of woe. We can quiet our disturbed hearts, saying: I know what is God’s thought, his counsel and will in Christ, which he will not alter: he has promised me through his Son, and confirmed it through my baptism, that he who hears and sees the Son shall be delivered from sin and death, and live eternally. The heart possessing such knowledge is kindled by the Holy Spirit and armed against the flesh, the world and the devil.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 368–69.

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Enriched http://www.solapublishing.com/news_feedback/summaries.html Tue, 18 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

4 I give thanks to God always for you because of the grace of God which was given you in Christ Jesus, 5 that in every way you were enriched in him with all speech and all knowledge — 6 even as the testimony to Christ was confirmed among you — 7 so that you are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ; 8 who will sustain you to the end, guiltless in the day of our Lord Jesus Christ. 9 God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord. 

1 Corinthians 1:4–9, RSV

From Luther

What Paul terms being enriched “in all utterance”—which, in the exalted spiritual meaning of the words, bears on life everlasting—is having the comfort of faith in Christ and of invocation and prayer. “Enriched in all knowledge” means having true conception and right judgment in all things of our physical life and in all our earthly relations. All things that a Christian should know and should possess are comprehended in these two terms. These blessings are gifts and treasures indescribably great. He who will contrast them with the destitution of our former condition cannot but be joyful and thankful.

The Christian has indeed inestimable treasures. In the first place he has the testimony of the Word of God, which is the word of eternal grace and comfort, that he has a right and true conception of Baptism, the Lord’s Supper, the Commandments and the Creed. In addition he has the sure refuge of God’s promise to deliver us from every trouble in which we shall call upon him, and to give us, as he promised by the prophet Zechariah, the Spirit of grace and of prayer. And the Christian, by virtue of his enlightened understanding, can wisely discern what are good works and what callings are pleasing to God; on the other hand, his judgments are equally true as to unprofitable and vain works and false services. Formerly we had not this wholesome knowledge. We knew not what we believed, or how we prayed and lived. We sought comfort and salvation in self-devised trivialities, in penances, confessions and satisfactions, in self-righteous works of monkery and in obedience to the commands of the Pope. We believed such works to be fully satisfactory and, indeed, the only things that were holy; the pursuits of common Christians we considered worldly and dangerous. In contrast to this darkness, consider the priceless and to-be-cherished blessing of knowing with certainty wherein the heart is to take comfort, how to seek help in distress and how to conduct oneself in one’s own station. Truly we should now render to God heartfelt thanks for the great favor and blessing of restored light and understanding in Scripture and the right conception of doctrinal matters.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 366–67.

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Renewed http://www.solapublishing.com/news_feedback/summaries.html Mon, 17 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

17 Now this I affirm and testify in the Lord, that you must no longer live as the Gentiles do, in the futility of their minds; 18 they are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart; 19 they have become callous and have given themselves up to licentiousness, greedy to practice every kind of uncleanness. 20 You did not so learn Christ! — 21 assuming that you have heard about him and were taught in him, as the truth is in Jesus. 22 Put off your old nature which belongs to your former manner of life and is corrupt through deceitful lusts, 23 and be renewed in the spirit of your minds, 24 and put on the new nature, created after the likeness of God in true righteousness and holiness. 
25 Therefore, putting away falsehood, let every one speak the truth 

Ephesians 4:17–25, RSV

From Luther

The new man has the Spirit and the truth, by which the heart is illuminated unto righteousness and holiness wherein man follows the guidance of God’s Word and feels a desire for a godly walk and a good life. This new man is created after God, as an image of God, and must of necessity differ from such as live in error and in lusts, without the knowledge of God and disobedient to him. For if God’s image is in man, man must consequently have the right knowledge of God and right conceptions and ideas, and lead a godly life consistent with holiness and righteousness as found in God himself.
Such an image of God Adam was when first created. He was, as to the soul, truthful, free from error, possessed of true faith and knowledge of God; and as to the body, holy and pure, that is, without the impure, unclean desires of avarice, lasciviousness, envy, hatred and the like. Thus the whole life of the man was a beautiful portrait of God, a mirror wherein God himself was reflected; even as the lives and natures of the holy spirits and angels are wrapped up in God and represent true knowledge of him, assurance, and joy in hm and utterly pure and holy thoughts and works according to the will of God.

All Adam’s children — all men — would have so remained from their birth, if Adam had not suffered himself to be led astray by the devil and to be thus ruined. But since Christians, by the grace and Spirit of God, are now renewed in this image of God, they are so to live that soul and spirit are righteous and pleasing to God through faith in Christ; and that also the body — meaning the whole external life — be pure and holy. They thus enter again into their former relation and into the true paradise of perfect harmony with God and of justification; they are comforted by his grace. They are disposed to lead a godly life and resist ungodly lusts and ways. They begin to taste God’s goodness and lovingkindness and to realize what they lost in paradise. He, therefore, that would be a Christian should strive to be found in this new man created after God — in the very essence of righteousness and holiness before God.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 365–66.

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The Old Man http://www.solapublishing.com/news_feedback/summaries.html Sun, 16 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

22 Put off your old nature which belongs to your former manner of life and is corrupt through deceitful lusts, 23 and be renewed in the spirit of your minds, 24 and put on the new nature, created after the likeness of God in true righteousness and holiness. 

Ephesians 4:22–24, RSV

From Luther

What Paul calls “the old man” is well known to us, namely, the whole nature of man as descended from Adam after his fall in paradise, being blinded by the devil, depraved in soul, not keeping God before the eyes, nor trusting him, yea, utterly regardless of God and the judgment day. He portrays the old man as given to error, coming short of the truth, knowing naught of the true knowledge of Christ and faith in him, indifferent alike to God’s wrath and God’s grace, deceiving himself in his own conceit that darkness is light.

Out of this error proceeds the other corruption, the lusts of the body, which are the fruits of unbelief. Unbelief causes men to walk in sinful security and yield to all the appetites of their flesh. Such have no inclination for what is good, nor do they aim to promote order, honor or virtue. They take desperate chances on their lives, wanting to live according to the lusts of their flesh and yet not be reprimanded.

This, says the apostle, is the old man’s course and nature. He will do naught but ruin himself. The longer continued, the greater his debasement. He draws down upon himself his own condemnation and penalty of body and soul; in proportion as he becomes unbelieving and hard-hearted, does he become haughty, hateful and faithless, and eventually a perfect scoundrel and villain. This was your former manner of life, when as yet you were heathen and non-Christian. Therefore you must by all means put off the old man and cast him far from you; otherwise you cannot remain a Christian, for glorying in the grace of God and the forgiveness of sin is inconsistent with following sin, remaining in the former unchristian life and walking in error and deceitful lusts. A life and walk of this nature is not becoming a Christian, who is regarded, and truly is, a different order of being from his former self. A Christian must take care that he deceive not himself; he differs from the hypocrite, who may honor God’s Word and the gospel, yet in reality he is unchanged. True Christians so live that it is apparent from their lives that they keep God before their eyes and truly believe the gospel.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 364–65.

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One in Ten http://www.solapublishing.com/news_feedback/summaries.html Sat, 15 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

11 On the way to Jerusalem he was passing along between Samaria and Galilee. 12 And as he entered a village, he was met by ten lepers, who stood at a distance 13 and lifted up their voices and said, “Jesus, Master, have mercy on us.” 14 When he saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. 15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; 16 and he fell on his face at Jesus’ feet, giving him thanks. Now he was a Samaritan. 17 Then said Jesus, “Were not ten cleansed? Where are the nine? 18 Was no one found to return and give praise to God except this foreigner?” 19 And he said to him, “Rise and go your way; your faith has made you well.” 

Luke 17:11–19, RSV

From Luther

The stranger sincerely gives God all the glory. O, what a terrible example is this! Among ten only one, and he among the least and most worthless. How entirely does God overlook that which is great, wise, spiritual and honorable! Yet such people have no fear, but become hardened and petrified in their nature. It is also terrible that the Lord knows that ten were cleansed, of this they did not think. He inquires after and seeks them: Where are the nine? O, what a frightful thing it will be when they at some future time will feel this inquiry and must answer whither they went, that they did not give God the glory. Then they will say: Well, we have nevertheless praised and thanked God, and thus our priests have taught us! Then it will appear whether it will help us to follow the doctrines of men in the name of God, and to forsake the doctrine and will of God. We are sufficiently warned in the gospel, so that no excuse will help us if we allow ourselves to be deceived. In Baptism we have all vowed to follow Christ and his doctrine; no one has vowed to follow the pope, the bishops and clergy. Thus Christ has thoroughly rejected and forbidden the doctrines of men.

Christ comforts his poor Samaritans, who for his name’s sake must risk their lives with the priests and Jews, and strengthens their hope with the sentence and judgment that he demands the nine and judges them as God’s thieves, who steal God’s glory, but he justifies the Samaritan. This hope gives them strong courage, that their cause before God will be rightly maintained and will stand, and that that of the others will be condemned, it matters not how great they were and what power they had on earth.

Before Christ justifies the Samaritan, he judges the nine, that we should be sure not to hasten or desire revenge, but leave it only to him, and go our way. For he himself is so careful to defend the right and punish the wrong. Nor does he wait long to have them accused before him, but of his own free will summons them, so that without doubt the cause of unbelievers affects him more and sooner than it strikes or harms us.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 363–64.

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Calling Jesus “Lord” http://www.solapublishing.com/news_feedback/summaries.html Fri, 14 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 Now concerning spiritual gifts, brethren, I do not want you to be uninformed. 2 You know that when you were heathen, you were led astray to dumb idols, however you may have been moved. 3 Therefore I want you to understand that no one speaking by the Spirit of God ever says “Jesus be cursed!” and no one can say “Jesus is Lord” except by the Holy Spirit. 

1 Corinthians 12:1–3, RSV

From Luther

To call Jesus “Lord” is to confess oneself his servant and to seek his honor alone; to act as his messenger or the bearer of his Word and command. Paul refers here chiefly to the office which represents Christ and bears his Word. Where the office answers these conditions and points to Christ as the Lord, it is truly the message of the Holy Spirit, even though the occupant of the office does not in his own person possess the Spirit; the office itself is essentially of the Holy Spirit. Hypocrisy and invention have no place here. One must proceed in sincerity if he would be certain he is Christ’s minister, or apostle, and really handles his Word. Only the inspiration of the Holy Spirit can give one this assurance.

All Christians — each in his own sphere — may equally call Christ “Lord.” One may be assured he serves Christ if he can call him “Lord,” for only by the Holy Spirit is he enabled to do that. Let him try for a single day — from morning until evening — whether or no he can truly say at all times that he is the servant of God and of Christ in what he does. When delivering a sermon or listening to one, when baptizing a child or bringing one to baptism, when pursuing your daily duties, ask yourself if the act is attended by such faith that you can, without misgiving and not hypocritically, nor mechanically, boast — if necessary, die by your boast — that you serve and please Christ therein. This is calling Christ “Lord.” Unquestionably you will often feel your heart doubting and trembling over the matter. Flesh and blood is too weak to obtain this glorious confidence; the Holy Spirit is essential.

I often used to wonder that St. Ambrose was so bold as to call himself a servant of Jesus Christ. I supposed we all ought to be terrified at thoughts of this kind, and that none but the apostles might boast of such honor. But the fact is, we must all say to Christ: Thou art my Lord and I am thy servant; for I believe in thee and aspire to be with thee and all the faithful and to possess thy Word and Sacrament. Otherwise Christ will not acknowledge us.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 361–62.

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Knowledge of Sin http://www.solapublishing.com/news_feedback/summaries.html Thu, 13 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

5 This is the message we have heard from him and proclaim to you, that God is light and in him is no darkness at all. 6 If we say we have fellowship with him while we walk in darkness, we lie and do not live according to the truth; 7 but if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. 8 If we say we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness.

1 John 1:5–9, RSV

From Luther

All hear the gospel, but it does not enter the hearts of all, for they do not all feel their sins. But the gospel teaches that everything we have in us is sin. Therefore it also offers comfort, forgiveness of sin. But if I am to receive forgiveness of sins. I must have knowledge of sin. Forgiveness of sins consists in nothing more than two words, in which the whole kingdom of Christ consists. There must be sins, and if we are conscious of them, we must confess them; when we have confessed them, forgiveness and grace are immediately present. Before there is forgiveness, there is nothing but sin. This sin must be confessed that I may feel and know that all that is in me is blindness; forgiveness of sins cannot exist where there is no sin. There is, however, no lack of sins to confess, but the lack is in not feeling and knowing our sins.

When God forgives sins it is quite a different thing from man’s forgiving. When one man forgives another his sins, he thinks of them again, or perhaps even lays them up to him. But God condemns no more, he banishes all wrath from him, he thinks no more of sin. Now when this wrath is gone, then hell, death, the devil and all misfortune that the devil may bring with him, must also disappear; and instead of wrath God gives grace, comfort, salvation and everything good that he himself is. Sin is all unhappiness, forgiveness is true happiness. The divine majesty is great, great is also that which it forgives. But you must know in your heart how great these words are in which you must trust and for which you can cheerfully die. Only a few rightly receive these words, therefore there are but few true Christians.

This then is the kingdom of Christ. Here there is no work, but only the acknowledgment of all our misfortune, and the reception of all the gifts of God. Therefore it is not by merit; it is a simple gift. This is the gospel upon which faith depends. I need no works before God, and need only be careful rightly to confess my sins. Then I have forgiveness of sins and am one with God, all of which the Holy Spirit works in me.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 360–61.

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Behold His Glory http://www.solapublishing.com/news_feedback/summaries.html Wed, 12 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

24 Father, I desire that they also, whom thou hast given me, may be with me where I am, to behold my glory which thou hast given me in thy love for me before the foundation of the world. 25 O righteous Father, the world has not known thee, but I have known thee; and these know that thou hast sent me. 26 I made known to them thy name, and I will make it known, that the love with which thou hast loved me may be in them, and I in them.” 

John 17:24–26, RSV

From Luther

These words are the last petition of this prayer, but the most comforting one for all those who cling to Christ. We are here assured of what we are finally to receive, where we shall find rest and abide, because in this world we are wretched, despised and have no sure abiding place. Therefore, as a kind, faithful Saviour, Christ encourages us, by saying that he will prepare mansions for us, that we are to be with him, and are to be as happy as he is with his Father. He would say: Do not worry as to your abiding place; let the world and the devil rave and rage, you shall be taken care of and come to the place you desire, where you may rest and remain in spite of the world and the devil. These words should be a pillow and a downy bed for our souls; and when the last hour shall arrive and we are to be freed from sin, from the world, from the power of the devil and from every evil, and are to be brought to our eternal rest and joy, we should go thitherward with cheerful hearts.

We are not only to be with him, but we are also to come to a clear, bright view of his glory. Here upon earth we have it and recognize it only by faith. We do not really see it, but only through the Word as through a dark glass. Our knowledge is still obscure, as when a dark cloud overshadows the bright sun. No human heart can understand the greatness of Christ’s glory, since he appeared so very obscure while on earth. But in the world beyond another light will shine most brilliantly in our very presence, which we shall behold with unspeakable joy. What injury can the world do us, though it deprive us of property, honor, and life, if thereby we are brought to Christ and may behold his glory. But we are too cold and sluggish to believe this. It is beyond human understanding to comprehend that our poor, decaying bodies should ever reach such a position of honor as to be able to see this excellent, divine glory forever; yea, our bodies shall become more brilliant and brighter than the sun and the stars.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 359–60.

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The Authority to Proclaim http://www.solapublishing.com/news_feedback/summaries.html Tue, 11 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

19 On the evening of that day, the first day of the week, the doors being shut where the disciples were, for fear of the Jews, Jesus came and stood among them and said to them, “Peace be with you.” 20 When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord. 21 Jesus said to them again, “Peace be with you. As the Father has sent me, even so I send you.” 22 And when he had said this, he breathed on them, and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.” 

John 20:19–23, RSV

From Luther

The forgiveness of sins is of two kinds: the first is to drive sin from the heart and infuse grace into it; this is the work of God alone. The second is the declaration of the forgiveness of sin; this man can do to his fellow man. Christ did both. He instils the Spirit into the heart and externally he declared forgiveness through the word, which is a declaration and public preaching of the internal forgiveness.

All men who have been baptized and are Christians have this latter power. With this power they praise Christ, and the word is put into their mouth, so that they may and are able to say, if they wish, and as often as it is necessary: Behold, O man! God offers thee this grace, forgives thee all thy sin; be comforted, thy sins are forgiven; only believe, and thou wilt surely have forgiveness. This word of consolation shall not cease among Christians until the last day. Such language a Christian may always use and in this manner has power to forgive sins. Therefore if I say to you: Thy sins are forgiven, then believe it as surely as though God himself had said it to you.

Now if there were no man on earth to forgive sins, and there were only law and works, what a weak and miserable thing a poor troubled conscience would be. But now when God adequately instructs every one so that he is able to say to others: Thy sins are forgiven thee, wherever thou art, the golden age has arrived. On this account we are to be defiant and boastful against sin, so that we can say to our brother, who is in anxiety and distress on account of his sins: Be of good cheer, thy sins are forgiven; although I cannot give the Holy Ghost and faith, I can yet declare them unto thee; if thou believest, thou hast them. They who thus believe these words, praise and glorify God. He has given man power to forgive sins, and thus the kingdom of Christ is spread, the conscience is strengthened and comforted. This we do now through the Word. God grant that we may also thus understand it. But who could do this if Christ had not descended and instructed us.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 358–59.

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Kingdom Comfort http://www.solapublishing.com/news_feedback/summaries.html Mon, 10 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 And getting into a boat he crossed over and came to his own city. 2 And behold, they brought to him a paralytic, lying on his bed; and when Jesus saw their faith he said to the paralytic, “Take heart, my son; your sins are forgiven.” 3 And behold, some of the scribes said to themselves, “This man is blaspheming.” 4 But Jesus, knowing their thoughts, said, “Why do you think evil in your hearts? 5 For which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Rise and walk’? 6 But that you may know that the Son of man has authority on earth to forgive sins” — he then said to the paralytic — “Rise, take up your bed and go home.” 7 And he rose and went home.

Matthew 9:1–7, RSV

From Luther

These words contain in brief what the kingdom of Christ is, namely, this sweet voice penetrating our inmost soul, “Thy sins are forgiven.” In no other sense are we to view the kingdom of Christ than to know how we stand before God. From it follows that the kingdom of Christ is realized where comfort and the forgiveness of sins reign, not only in proclaiming the words, which is also necessary, but where they reign in reality. Christ did not only speak these words into the ear of this sick man; but he also forgave his sins and comforted him. It is well for us Christians to know this. These words are indeed easily and quickly said and heard; but when it comes to the test the light is soon extinguished and Satan begins to lead us astray. We must beware and properly learn the character and nature of the kingdom of Christ. You know how reason is inclined to fall from faith to works. But here you see no works at all, no merit, no command; there is only the offering of Christ’s assistance, his comfort and grace.

If the kingdom of Christ is to grow, we must keep the law out of it, and not be busy with works. For it is not in harmony with Christ’s kingdom to say: Run hither and thither and atone for your sins; you must observe and do this and that, if you will be free from sin. Your sins are forgiven out of pure grace without any work or law. The fanatics profess to have a nobler spirit; they urge and insist upon our doing something first of all, and allow faith and love to be overlooked.

This of course is not of the Holy Spirit. Christ first takes possession of the conscience, and when it is right in faith toward God, then he also directs us to do works toward our neighbor. He first highly extols faith and keeps works in the background. This the fanatics cannot understand. Yet so it must be, Christ will prove his Word, and examine who has received it and who not. Let us therefore remain on the right road to the kingdom of Christ with the words of the gospel which comfort the conscience: Be of good cheer, thy sins are forgiven.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 357–58.

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Fulfilling God's Law http://www.solapublishing.com/news_feedback/summaries.html Sun, 09 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

Love does no wrong to a neighbor; therefore love is the fulfilling of the law.

Romans 13:10, RSV

From Luther

All the works of the law tend in the end to prove our love to God. This love the law requires and will have above everything else. We are to observe that all the works of the law are not commanded merely for the purpose of being performed. If God had even given us more commandments, he would not want us to keep them to the injury and destruction of love. If these commandments oppose the love of our neighbor, God wants us to annul them. Moses brought the children of Israel out of Egypt, leading them for forty years through the wilderness, and not one of them was circumcised, although it was commanded them. Was God angry with them, because they did not obey his commandment? No, there was a higher commandment in force at that time, namely, that they were to obey God who commanded them to come out of Egypt in haste to the promised land. By their marching they daily obeyed God, otherwise God would have been angered by disobedience. Both the need and the love were at hand, for it would have been unbearable to endure the pain of circumcision and at the same time the burden of the journey. Thus love took the place of the commandment.

In like manner Christ excused his disciples, when they plucked the ears of corn and ate them on the Sabbath day, and the Jews accused them of transgressing the law by doing on the Sabbath day that which was not lawful to do. The Lord gave them to understand that here is no Sabbath day; the body needs food, necessity demands it; we must eat even though it be on the Sabbath day. Thus David went into the house of God and ate the shew bread, which it was not lawful for him, nor for those with him, to eat, but only for the priests. David ate the bread, though he was not a priest, because hunger pressed him to do it. Neither did Ahimelech, the priest, violate the law in giving the bread to David, for love was present and urged him to do it. Therefore we have need of the law, that love may be manifested; but if it cannot be kept without injury to our neighbor, God wants us to suspend it.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 355–56.

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Pleasing Service http://www.solapublishing.com/news_feedback/summaries.html Sat, 08 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

17 By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was ready to offer up his only son, 18 of whom it was said, “Through Isaac shall your descendants be named.” 19 He considered that God was able to raise men even from the dead; hence, figuratively speaking, he did receive him back.

Hebrews 11:17–19, RSV

From Luther

To reason it was a foolish command God gave to Abraham to slay his son. If reason should be the judge all mankind would come to no other conclusion than that it was an unfriendly and hostile command. How could it be from God, since he himself had said to Abraham that he would multiply his seed through this son, and that it should become as innumerable as the stars of the firmament and as the sand by the sea. Therefore to reason it was a foolish, a grievous and hard commandment. But what did Abraham do? He closes his senses, takes his reason captive, and, obeying the voice of God, goes and does as God commanded him.

By this Abraham proved that he obeyed from the heart; otherwise, even if he had put his son to death a hundred times, God would not have cared for it; but God was pleased that the deed came from the heart and was done from true love to God. It came from a heart that must have thought: Even if my son dies, God is almighty and faithful, he will keep his word, he will find ways and means beyond that which I am able to devise; only obey, there is no danger. Had he not had this boldness and faith, how could he have had it in his fatherly heart to proceed to kill his only and well beloved son?

Later the Jews wanted to follow this example and offered their children to God, hoping thereby to perform a service well-pleasing to God; but it was far from it. O, how many healthy, noble and beautiful children perished! The prophets protested against this service, they preached, warned and wrote against it, telling the people that it was a deception, but all in vain. Many a prophet lost his life because of this, as the history of the Books of the Kings shows.

But why was this service of the Jews displeasing to God? Because it did not come from the heart, and was not done out of love to God; but they simply looked upon the service without the command and word of God. There must be first love in the heart, then follows the service that will be pleasing to God. Abraham proved by his act that he loved God with his whole heart.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 354–55.

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The Christian Life http://www.solapublishing.com/news_feedback/summaries.html Fri, 07 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

11 On the way to Jerusalem he was passing along between Samaria and Galilee. 12 And as he entered a village, he was met by ten lepers, who stood at a distance 13 and lifted up their voices and said, “Jesus, Master, have mercy on us.” 14 When he saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. 

Luke 17:11–14, RSV

From Luther

How very friendly and lovingly the Lord invites all hearts to himself in this example and stirs them to believe in him! There is no doubt that he desires to do for all what he does here for these lepers, if we only freely surrender ourselves to him for all his favor and grace. The Lord desires that we should joyfully and freely venture to build on his favor before we feel or experience it. He has here sufficiently testified that he hears them willingly without any hesitation. He does not first say he will do it, but as though it were already done, he did as they wished. He does not say: I will have mercy on you, and cleanse you; but merely: “Go show yourselves unto the priests.” As though he would say: There is no use of asking, your faith has already acquired and obtained it, before you begin to ask; you were already cleansed in my sight when you began to expect such things of me; only go and show yourselves to the priests; as I consider you and as you believe, so you are and shall be.

Behold, so powerful is faith to obtain all it wants of God, that God considers it done before the asking. Of this the prophet Isaiah has already said, “It shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.” Not as though faith or we were worthy of it, but in order that he might show his unspeakable goodness and willing grace, that he might stir us to believe in him, and with joyful and unwavering consciences to look to him for every good thing. For thus Christ hears these lepers before they call, and before they cry out he is prepared to do all their hearts desire. Are not these strong incentives that make the heart joyful and eager? His grace permits itself to be felt and grasped, yea, it grasps and satisfies us.

The lepers have taught us how to believe; Christ teaches us to love. Love does to its neighbor as it sees Christ has done to us. This is a Christian life; it does not need much doctrine, nor many books, it is wholly contained in faith and love.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 353–54.

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Faith and Love http://www.solapublishing.com/news_feedback/summaries.html Thu, 06 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

18 But some one will say, “You have faith and I have works.” Show me your faith apart from your works, and I by my works will show you my faith. 19 You believe that God is one; you do well. Even the demons believe—and shudder. 20 Do you want to be shown, you shallow man, that faith apart from works is barren? 21 Was not Abraham our father justified by works, when he offered his son Isaac upon the altar? 22 You see that faith was active along with his works, and faith was completed by works, 23 and the scripture was fulfilled which says, “Abraham believed God, and it was reckoned to him as righteousness”; and he was called the friend of God. 24 You see that a man is justified by works and not by faith alone. 25 And in the same way was not also Rahab the harlot justified by works when she received the messengers and sent them out another way? 26 For as the body apart from the spirit is dead, so faith apart from works is dead. 

James 2:18–26, RSV

From Luther

aith is an active, living thing. But in order that men may not deceive themselves and think they have faith when they have not, they are to examine their works, whether they also love their neighbors and do good to them. If they do this, it is a sign that they have the true faith. If they do not do this they only have the sound of faith and they are as one who sees himself in a glass; when he leaves it, he sees himself no more, but sees other things, forgetting the face in the glass. From this passage deceivers and blind masters have demolished faith and established only good works as though righteousness and salvation did not rest on faith, but on our works.

But James means that a Christian life is nothing but faith and love. Love is being kind and useful to all men, to friends and enemies. Where faith is right it certainly loves, and does to others in love as Christ did to him in faith. Thus every one is to beware lest he has in his heart simply a dream and fancy instead of faith, and thus deceives himself. This he will not learn as well anywhere as in doing the works of love. Beware, if your life is not in the service of others, and you live only for yourself, and care nothing for your neighbor; then your faith is certainly nothing, for it does not do what Christ has done for you. Paul also says: “If I have faith enough to remove mountains, and have not charity (love), I am nothing.” This explains the whole matter, not that faith is insufficient to make us pious, but that a Christian life must embrace and never separate these two, faith and love. But the presumptuous undertake to separate them, they want only to believe and not to love, they despise their neighbor, and yet pretend to have Christ. This is false and must fail. Thus we say, then, that faith is everything and saves us, that a man needs no more for his salvation. But he is on this account not idle, but labors much for the benefit of his neighbor and not for himself; for he does not need it, he has enough in Christ.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 352–53.

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Securing the Unseen http://www.solapublishing.com/news_feedback/summaries.html Wed, 05 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

35 Therefore do not throw away your confidence, which has a great reward. 36 For you have need of endurance, so that you may do the will of God and receive what is promised. 37 “For yet a little while, and the coming one shall come and shall not tarry; 38 but my righteous one shall live by faith, and if he shrinks back, my soul has no pleasure in him.” 39 But we are not of those who shrink back and are destroyed, but of those who have faith and keep their souls. 11:1 Now faith is the assurance of things hoped for, the conviction of things not seen.

Hebrews 10:35–11:1, RSV

From Luther

This means as much as to say, faith is the means by which one trusts in possessions he does not see, namely, that I should expect temporal things which I can neither see nor hear, but must only hope for. If I were a man who had a wife and children, had nothing for them and no one gave me anything; then I should believe and hope that God would sustain me. But if I see that it amounts to nothing and I am not helped with food and clothing, what takes place? As an unbelieving fool I begin to doubt and take whatever is at hand, steal, deceive, cheat the people and make my way as best I can. This is what shameless unbelief does. But if I am a believer, I close my eyes and say: O God, I am thy creature and thy handiwork. I will depend entirely upon thee who carest more for my sustenance than I do myself; thou wilt indeed nourish, feed, clothe and help me when and where thou knowest best.

Thus faith is a sure foundation through which I expect that which I see not. Therefore faith must always have sufficient; before it should fail the angels would have to come from heaven and dig bread out of the earth in order that believing persons should be fed. The heavens and the earth would have to pass away before God would let his believers lack clothing and the other necessaries of life. The comforting and powerful Word of the divine promise demands this. But when one inquires of reason for counsel it soon says: It is not possible. You must wait a long time until roasted ducks fly into your mouth, for reason sees nothing, grasps nothing, and nothing is present. Concerning spiritual blessings I wish to say that when we come to die we will see before our eyes very death, when we would eagerly wish to live; we will see very hell, and yet we would fondly wish to possess heaven. In brief, we will not see a single thing we would like to have. But faith is the principle by which I secure what I do not see. I fully trust that God, by virtue of his promise, will give me life and salvation.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 351–52.

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Follow the Pattern http://www.solapublishing.com/news_feedback/summaries.html Tue, 04 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

17 Brethren, join in imitating me, and mark those who so live as you have an example in us. 18 For many, of whom I have often told you and now tell you even with tears, live as enemies of the cross of Christ. 19 Their end is destruction, their god is the belly, and they glory in their shame, with minds set on earthly things. 20 But our commonwealth is in heaven, and from it we await a Savior, the Lord Jesus Christ, 21 who will change our lowly body to be like his glorious body, by the power which enables him even to subject all things to himself. 

Philippians 3:17–21, RSV

From Luther

Paul, contemplating with special interest and pleasure his Church of the Philippians, is moved by parental care to admonish them to hold steadily to what they have received, not seeking anything else and not imagining themselves perfect with complete understanding in all things. He particularly admonishes them to follow him and to mark those ministers who walk as he does; also to shape their belief and conduct by the pattern they have received from him. He not only makes an example of himself, but introduces those who similarly walk, several of whom he mentions in this letter to the Philippians. The individuals whom he bids them observe and follow must have been persons of special eminence. But it is particularly the doctrine which the apostle would have the Philippians pattern after. Therefore we should be chiefly concerned about preserving the purity of the office of the ministry and the genuineness of faith. When these are kept unsullied, doctrine will be right, and good works spontaneous.
Apparently Paul is a rash man to dare boast himself a pattern for all. Other ministers might well accuse him of wishing to exalt his individual self above others. “Think you,” our wise ones would say to him, “that you alone have the Holy Spirit, or that no one else is as eager for honor as yourself?” Just so did Miriam and Aaron murmur against Moses, their brother, saying: “Hath the Lord indeed only spoken by Moses? hath he not spoken also by us?” Paul, however, does not say, “I, Paul, alone;” but, “as ye have us for an example.” That does not exclude other true apostles and teachers. He admonishes his church, as he everywhere does, to hold fast to the one true doctrine received from him in the beginning. They are not to be too confident of their own wisdom in the matter; but rather to guard against pretenders to a superior doctrine, for so had some been misled. At that time many Jews went about with the intent of perverting Paul’s converts, pretending that they taught something far better, drawing the people away from Christ and back to the law in order to establish and extend their Jewish doctrines.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 349–50.

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The Inner Man http://www.solapublishing.com/news_feedback/summaries.html Mon, 03 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

14 For this reason I bow my knees before the Father, 15 from whom every family in heaven and on earth is named, 16 that according to the riches of his glory he may grant you to be strengthened with might through his Spirit in the inner man, 17 and that Christ may dwell in your hearts through faith; that you, being rooted and grounded in love, 18 may have power to comprehend with all the saints what is the breadth and length and height and depth, 19 and to know the love of Christ which surpasses knowledge, that you may be filled with all the fulness of God. 

Ephesians 3:14–19, RSV

From Luther

The apostle alludes to his prayer by naming its outward expression—bending the knees. But the external posture, if accompanied by nothing else, is sheer hypocrisy. When prayer is genuine, possessing the fire by which it is kindled, prompted by a sincere heart which recognizes its need and likewise the blessings that are ours as proclaimed in the Word, and when faith in God’s Word — in his promise — revives, then the individual will be possessed with a fervor prompting him to fall upon his knees and pray for strength and for the power of the Spirit. When the Spirit of prayer is enkindled and burns within the heart, the body will responsively assume the proper attitude; involuntarily, eyes and hands will be upraised and knees bended. Recall the examples of Moses, David and even Christ himself.

Paul here establishes the doctrine that no one should presume to speak to God, to entreat him for any favor, unless approaching, as Paul does here, in the name of “the Father of our Lord Jesus Christ.” For Christ is our sole Mediator, and no one need expect to be heard unless he approach the Father in the name of that Mediator and confess him Lord given of God as intercessor for us and ruler of our bodies and souls. Prayer according to these conditions is approved. Strong faith, however, is necessary to lay hold of the comforting Word, picturing God in our hearts as the Father of our Lord Jesus Christ.The statement that Christ is our Lord is very comforting, though we have made it terrifying by regarding Christ as a stern and angry judge. But the fact is that he is our Lord for the sole purpose of securing us against harsh lords, tyrants, the devil, the world, death, sin and every sort of misfortune. We are his inheritance, and therefore he will espouse our cause, deliver us from violence and oppression of all kinds and better our condition. The name “Lord” is altogether lovable and comforting to us who believe, and gives us confidence of heart. Naught is here for me but real help and pure grace. God designs to have me his child in Christ, placed above all things temporal and eternal.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 348–49.

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Appearances http://www.solapublishing.com/news_feedback/summaries.html Sun, 02 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

11 On the way to Jerusalem he was passing along between Samaria and Galilee. 12 And as he entered a village, he was met by ten lepers, who stood at a distance 13 and lifted up their voices and said, “Jesus, Master, have mercy on us.” 14 When he saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. 15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; 16 and he fell on his face at Jesus’ feet, giving him thanks. Now he was a Samaritan.

Luke 17:11–16, RSV

From Luther

Why was it necessary for the evangelist to write that this one leper was a Samaritan? By this he opens our eyes and warns us that God has two kinds of people who serve him. The one kind has the appearance and name of having a great, spiritual, holy life, wholly wrapped up in it, but all in vain. They are nothing more than ravenous wolves in sheep’s clothing. Yet they have the honor and are regarded as the true worshipers of God; therefore goods, friendship and everything the world has comes to them. The others are of the opposite appearance, and are without show or name, as though no one were less God’s people than they.

The Jews alone had the name of being God’s people, and they alone had God and his worship in preference to all other people on the earth. They hated the Samaritans above all nations, for they too claimed to be God’s people along with the Jews; therefore a Samaritan was to them as an apostate Christian is to us. It is true that the Samaritans did not have the right belief and that the Jews had the true law of God. But as God loves the truth and is an enemy to hypocrisy with all its boasting, he turns it round and accepts the Samaritans and lets the Jews go. Thus it happens that they are not his people who still have the name, the appearance and honor of his people. Again, they who are his people, and have the name and appearance, are regarded as heretics, apostates and the devil’s children.

So it is even at the present time. The clergy, priests and monks call themselves and are regarded the servants of God. No one is a Christian who does not believe as they do, although no one is less a Christian. Those whom they regarded as heretics, many of whom they have burned and exiled, dare not be called Christians, although they alone are the true Christians. No one falls on his face at the feet of Christ, except the Samaritans, the despised, the condemned, the accursed. Therefore let us guard against everything that makes only a show, it certainly is deceiving; and let us not reject what does not make a display, so that we do not reject Christ and God, as the Jews did.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 347–48.

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The Spirit Within http://www.solapublishing.com/news_feedback/summaries.html Sat, 01 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

14 For all who are led by the Spirit of God are sons of God. 15 For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship. When we cry, “Abba! Father!” 16 it is the Spirit himself bearing witness with our spirit that we are children of God, 

Romans 8:14–16, RSV

From Luther

Paul describes here the power of the kingdom of Christ, the real work and the true exalted worship which the Holy Spirit effects in believers, the comfort by which the heart is freed from the fear and terror of sin and given peace, and the heartfelt supplication which in faith expects of God an answer and brings his help. These blessings cannot be secured through the law or through our own holiness. That we are children of God and may confidently regard ourselves as such, we learn from the witness of the Spirit, who, in spite of the law and our unworthiness, testifies to it in our weakness and assures us of it. Where there is faith in Christ, there the Holy Spirit brings comfort and childlike trust, which doubts not that God is gracious and will answer prayer as he has promised, not for the sake of our worthiness, but for the sake of the name and merit of Christ, his Son. This witness is the experience within ourselves of the power of the Holy Spirit working through the Word and the knowledge that our experience accords with the Word and the preaching of the gospel. For thou art surely aware whether or no, when thou art in fear and distress, thou dost obtain comfort from the gospel, whether thy heart is assured of God’s graciousness, and thou no longer fleest from him, but canst cheerfully call upon him in faith, expecting help.This is the true inward witness by which thou mayest perceive that the Holy Spirit is at work in thee. In addition to this thou hast also external witnesses. It is a witness of the Holy Spirit in thee that he gives the special gifts, spiritual understanding, grace and success in thy calling; that thou hast pleasure and delight in God’s Word, confessing it before the world at the peril of life and limb; that thou hatest and resistest ungodliness and sin. Those who have not the Holy Spirit are neither willing nor able to do these things. Even in the Christian these things are accomplished in great weakness; but the Holy Spirit governs them in this weakness, and strengthens them in this witness, as Paul says: “The Spirit also helpeth our infirmities.”

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 346–47.

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Speaking Forgiveness http://www.solapublishing.com/news_feedback/summaries.html Fri, 30 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

19 On the evening of that day, the first day of the week, the doors being shut where the disciples were, for fear of the Jews, Jesus came and stood among them and said to them, “Peace be with you.” 20 When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord. 21 Jesus said to them again, “Peace be with you. As the Father has sent me, even so I send you.” 22 And when he had said this, he breathed on them, and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.” 

John 20:19–23, RSV

From Luther

This is a great and mighty power which no one can sufficiently extol, given to mortal men of flesh and blood over sin, death, hell and all things. The pope, too, boasts in the canon law, that Christ has given him power over all earthly things; which indeed is correct if the people rightly understood it. They apply it to the civil government; this is not Christ’s thought; he wishes to say that when ye speak a word concerning a sinner it shall be spoken in heaven and shall avail as much as if God himself had spoken it. This is not civil, but spiritual power.

If Christ speaks a word, it must be so, since he is Lord over sin and death. When he says to you: Thy sins are forgiven, they must be forgiven and nothing can prevent it. If he says: Thy sins shall not be forgiven thee, they remain unforgiven, so that neither you, nor an angel, nor a saint, nor any creature, can forgive your sin, even if you tortured yourself to death. But in this matter one must not do like the popes. They have reached the point to claim the power that whatever they say, so it must be. If the pope says: Thy sins are forgiven thee, they are blotted out, even though you do not repent, nor believe. They mean by this that they have the power to open or shut heaven. From this it would follow that our salvation depended upon the authority and power of man. Since this is in conflict with all the Scriptures, it cannot be true. These words do not establish the power of him who speaks, but of him who believes. God has given us the Word and authority to speak. This power belongs to every Christian, since Christ has made us all partakers of his power and dominion. Here is not a civil but a spiritual rule, and Christ’s followers rule spiritually. Christ’s meaning is: Ye shall have the power to speak the Word, and to preach the gospel, and whosoever believeth has the remission of his sins; but whosoever believeth not has no remission of sin. Therefore if you believe the Word, you gain this power; but if you believe not, then what I speak or preach will avail nothing even though it be God’s Word.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 344–45.

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Serving One Lord http://www.solapublishing.com/news_feedback/summaries.html Thu, 29 Sep 22 00:00:00 +0000

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From the Woord

24 “No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon. 25 “Therefore I tell you, do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on. Is not life more than food, and the body more than clothing?

Matthew 6:24–25, RSV

Fron Luther

Mammon means goods or riches, and such goods as one does not need, but holds as a treasure, and it is gold and possessions that one deposits as stock and storage provisions. This Christians do not do, they gather no treasures; but they ask God for their daily bread. Others, however, are not satisfied with this, they gather a great store upon which they think they can depend; in case our God should die to-day or to-morrow, they would be able to keep themselves.

To have money and possessions is not forbidden, as we cannot get along without them. Abraham, Lot, David, Solomon and others had great possessions and much gold; and at present there are many wealthy persons who are pious, in spite of their riches. But it is one thing to have possessions and another to serve them; to have mammon and to make a god of it. Job also was wealthy, he had great possessions and was more powerful than all who lived in the East; yet he says: “If I have made gold my hope, and said to the fine gold, Thou art my confidence; have I rejoiced because my wealth was great, and because my hand had gotten much?”

Whoever possesses riches is lord of the riches. Whoever serves them, is their slave and does not possess them, but they possess him; for he dare not make use of them when he desires, and cannot serve others with them; yea, he is not bold enough to dare to touch them. But if he is lord over his riches, they serve him, and he does not serve them; then he dare use them and casts his care only upon God; he aids the poor with his wealth and gives to those who have nothing. We see here and there many pious poor people existing only for the purpose that the wealthy may help and serve them with their riches.

The sum of it all is, that God cannot allow us to have another Lord besides himself. He is a jealous God and cannot suffer us to serve him and his enemy. It is his will that we serve not gold and riches, and that we be not overanxious for our life; but that we labor and commend our anxiety to him.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 343–44.

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Tempting Christ http://www.solapublishing.com/news_feedback/summaries.html Wed, 28 Sep 22 00:00:00 +0000

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From the Word

1 I want you to know, brethren, that our fathers were all under the cloud, and all passed through the sea, 2 and all were baptized into Moses in the cloud and in the sea, 3 and all ate the same supernatural food 4 and all drank the same supernatural drink. For they drank from the supernatural Rock which followed them, and the Rock was Christ. 5 Nevertheless with most of them God was not pleased; for they were overthrown in the wilderness. 6 Now these things are warnings for us, not to desire evil as they did. 7 Do not be idolaters as some of them were; as it is written, “The people sat down to eat and drink and rose up to dance.” 8 We must not indulge in immorality as some of them did, and twenty-three thousand fell in a single day. 9 We must not put the Lord to the test, as some of them did and were destroyed by serpents; 10 nor grumble, as some of them did and were destroyed by the Destroyer. 11 Now these things happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come.

1 Corinthians 10:1–11, RSV

From Luther

In Numbers, chapter 21st, we read that after the people had journeyed forty years in the wilderness and God had brought them through all their difficulties and given them victory over their enemies, as they drew near to the promised land, they became dissatisfied and impatient. They were setting out to go around the land of the Edomites, who refused them a passage through their country, when they began to murmur against God and Moses for leading them out of Egypt. Thereupon God sent among them fiery serpents and they were bitten, a multitude of the people perishing.

Complaining against God is here called tempting him. Men set themselves against the Word of God and blaspheme, as if God and his Word were utterly insignificant, because his disposing is not as they desire. Properly speaking it is tempting God when we not only disbelieve him, but oppose him, refusing to accept what he says as true and desiring that our own wisdom rule. Such was the conduct of the Jews, notwithstanding God’s promise to remain with them and to preserve them in trouble; and notwithstanding that he proved his care by daily providences in special blessings and strange wonders.

Paul, in speaking of how they tempted God, says, “They tempted Christ,” pointing to the fact that the eternal Son of God was from the beginning with his Church and with the people who received the promise of his coming in the form of man. They believed as we do that Christ was the Rock that followed them. That sin and blasphemy was the real meaning of their murmurings is indicated by the fact that Moses afterward, in the terrible punishment of the fiery serpents by which the people were bitten and died, erected at God’s command a brazen serpent and whoever looked upon it lived. It was a sign to them of Christ who was to be offered for the salvation of sinners. It taught the people that they had blasphemed against God, incurred his wrath and deserved punishment, and therefore in order to be saved from wrath and condemnation, they had no possible alternative but to believe again in Christ.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 342–43.

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Our Only Help http://www.solapublishing.com/news_feedback/summaries.html Tue, 27 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

30 Jesus replied, “A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him, and departed, leaving him half dead. 31 Now by chance a priest was going down that road; and when he saw him he passed by on the other side. 32 So likewise a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan, as he journeyed, came to where he was; and when he saw him, he had compassion, 34 and went to him and bound up his wounds, pouring on oil and wine; then he set him on his own beast and brought him to an inn, and took care of him. 35 And the next day he took out two denarii and gave them to the innkeeper, saying, ‘Take care of him; and whatever more you spend, I will repay you when I come back.’

Luke 10:30–35, RSV

From Luther

The man who lies here half dead, wounded and stripped of his clothing, is Adam and all mankind. The murderers are the devils who robbed and wounded us and left us lying prostrate and half dead. We still struggle a little for life; but there lies horse and man, we cannot help ourselves to our feet, and if we were left thus lying we would have to die by reason of our great anguish and lack of nourishment. If the poor wounded man had desired to help himself he would only have done harm to himself and irritated his wounds. Had he remained lying quiet, he would have suffered all the same. This parable pictures us perfectly.

Thus we are when left to ourselves. We are always lost, we may lay hold where we will. Hitherto man has thought out many ways and methods how he might reform his life and get to heaven. One invented this way, another that; therefore there arose the many kinds of orders, the letters of indulgence, and the crusades; but they have only made evil worse. The world is thus finely portrayed in this wounded man; it lies in sins over head and ears and cannot help itself.

But the Samaritan, who is our Lord Jesus Christ, has fulfilled the law and is perfectly healthy and sound. He comes and does more than both priest and Levite. They saw the wounded man lying helpless and half dead, but they could not help that. He who lay there half dead saw it too, but could not improve matters. The dear sainted fathers saw very well that the people lay in their sins over their ears, and felt the anguish of sin, but what could they do to remedy it? But Christ, the true Samaritan, goes to him and does not require the helpless one to come to him; for here is no merit, but pure grace and mercy; he binds up his wounds and pours in oil and wine. This is the whole gospel from beginning to end. Cling firmly to this Samaritan, Christ the Saviour, he will help you, and nothing else in heaven or on earth will.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 341–42.

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Adhering to the Word http://www.solapublishing.com/news_feedback/summaries.html Mon, 26 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 For this reason I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles — 13 ... ask you not to lose heart over what I am suffering for you, which is your glory. 

Ephesians 3:1, 13, RSV

From Luther

Having been imprisoned at Rome by order of the emperor, Paul thus consoles his beloved converts at Ephesus, admonishing them to cleave to the doctrine learned from him, and not to be frightened from it by his fate. He reminds them of that whereunto God has called them, and of that they have received through his preaching.

Such admonition is still, and will ever be, necessary in the Christian community. The weak must endure severe conflicts in the tribulations which the gospel inevitably entails. The trial is especially hard when they must lose their leaders and teachers, and in addition hear the shameful, bitter taunts of the calumniators. We in this day have to expect that some will be offended when teachers are assailed. We should therefore be prepared, and when any of our number fall away from our faith to flatter tyrants and the pope, and become liars and knaves, we must individually lay hold of the gospel in such a way as to enable us to stand and to say: “Not because a certain one has taught thus, do I believe. It matters not what becomes of him or what he may be, the doctrine itself is right. This I know, whatever God may permit to befall myself or others because of it.”

How could I comfort myself and stand firm unless I were able to say: “Though ten other worlds and everything great, lofty, wise and prudent, and all my friends and brethren as well, should turn from me, the doctrine still remains true. I will adhere to the Word of God, stand or fall what may.” When the trying hour arrives, we are able to accomplish as little against the enemy as Paul when he lay in chains, powerless to succor a soul. He was obliged to commit his cause to the Lord. At the same time, as a faithful apostle, he ceased not to admonish and warn to the full extent of his power. Well he knew that many false apostles were ready, as soon as he said a word, to pervert it. For the sake of affording his converts comfort and strength, Paul proceeds to make his sufferings and tribulations pleasing to them by speaking of these afflictions in unusual and beautiful terms.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 340–41.

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We Are the Widow http://www.solapublishing.com/news_feedback/summaries.html Sun, 25 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word 

11 Soon afterward he went to a city called Nain, and his disciples and a great crowd went with him. 12 As he drew near to the gate of the city, behold, a man who had died was being carried out, the only son of his mother, and she was a widow; and a large crowd from the city was with her. 13 And when the Lord saw her, he had compassion on her and said to her, “Do not weep.” 14 And he came and touched the bier, and the bearers stood still. And he said, “Young man, I say to you, arise.” 15 And the dead man sat up, and began to speak. And he gave him to his mother. 

Luke 7:11–15, RSV

From Luther

This was indeed a sad condition in the life of the widow. She had lost her husband, and now her only son, whom she loved, had died. Among those people it was regarded a great misfortune, if parents could not leave their name, or children. They regarded this a great disfavor of God. Hence the widow, who, after the death of her husband, had placed all her hope and comfort in her only son, must have had great sorrow when her son was torn from her and she had nothing left on earth. She undoubtedly thought: You are also one of the accursed women to whom God is such an enemy as to compel you to pass from the earth without leaving an offspring.

Therefore this woman had great sorrow, not only because she had been robbed of her husband and afterwards of her son, the family being thereby destroyed before her eyes; but, what seemed far more serious, she was forced to think: Now I see that God is unfavorable to me and I am cursed; for this punishment has been executed upon me, because God in the Psalms and the Prophets has threatened the ungodly to destroy them root and branch. This has happened to me. If some one had then said to her: Thy son shall live again before thine eyes, she would undoubtedly have replied: Alas! do not mock me in my deep sorrow. Grant me at least so much that I may bewail my great misery, and do not add to it by mockery.

But all this is portrayed here that we might learn that with God nothing is impossible, whether it be misfortune, calamity, anger, or whatever it may be, and that he sometimes allows misfortune to come upon the good as well as upon the wicked. Yea, God even permits at times the ungodly to sit at ease, and meet with success in all their undertakings, while he appears to the pious as if he were angry with them and unfavorable to them. So it happened to the godly Job, all whose children were sadly destroyed in one day, who was robbed of his cattle and land, and his body terribly tormented. He was an innocent man and yet he was compelled to endure a punishment such as no ungodly person had suffered.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 338–39.

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The Righteousness of God http://www.solapublishing.com/news_feedback/summaries.html Sat, 24 Sep 22 00:00:00 +0000

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From the Word

20 For no human being will be justified in his sight by works of the law, since through the law comes knowledge of sin. 21 But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it, 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction; 23 since all have sinned and fall short of the glory of God, 24 they are justified by his grace as a gift, through the redemption which is in Christ Jesus

Romans 3:19–24, RSV

From Luther

The law is known when I learn from it that I am a sinner and am condemned, and see that there is no hope nor comfort anywhere for me, and I cannot help myself, but must have another one to deliver me. Then is the time I look around for him who can help, and he is Christ Jesus, who for this purpose became man, like unto us, in order that he might help us out of the mire into which we have fallen. He loved God with all his heart and his neighbor as himself, and submitted his will to the will of his Father, fulfilled the law in every respect; this I could not do and yet I was required to do it. God accepts him; and that which he fulfilled in the law, he offers me. He freely gives me his life with all his works, so that I can appropriate them to myself as a possession that is my own and is bestowed upon me as a free gift.

Christ has through his death secured for us the Holy Spirit; he fulfils the law in us and not we. For that Spirit, whom God sends into your heart for the sake of his Son, makes an entirely new man out of you, who does with joy and love from the heart everything the law requires, which before would have been impossible for you to do. This new man submits himself wholly and entirely to the will of God. Whatever God does with him, is well pleasing to him. This Spirit you cannot merit yourself, but Christ has secured it. When I believe from the heart that Christ did this for me, I receive also the same Holy Spirit that makes me an entirely new man. Then everything God commands is sweet, lovely and agreeable, and I do what he desires of me; not by my own strength, but by the the strength of him that is in me, as Paul says, “I can do all things through Christ that strengtheneth me.”

But take heed that you do not undertake to secure this faith in Jesus Christ by your own works or power. The Holy Ghost must do it, and faith alone is sufficient to this end. Our good works are for another purpose, namely, to prove our faith.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 337–38.

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Thy Will Be Done http://www.solapublishing.com/news_feedback/summaries.html Fri, 23 Sep 22 00:00:00 +0000

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From the Word

34 But when the Pharisees heard that he had silenced the Sadducees, they came together. 35 And one of them, a lawyer, asked him a question, to test him. 36 “Teacher, which is the great commandment in the law?” 37 And he said to him, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. 38 This is the great and first commandment. 39 And a second is like it, You shall love your neighbor as yourself.

Matthew 22:34–39, RSV

From Luther

Consider it an established fact that reason can never understand and fulfil the law, even though it knows the meaning of the law. Human nature alone will never be able to accomplish what God requires in this commandment, namely, that we surrender our will to the will of God, so that we renounce our reason, our will, our might and power, and say from the heart: Thy will be done. You will nowhere find a person who loves God with his whole heart and his neighbor as himself. It may indeed happen that two companions live together in a very friendly manner, but even there hypocrisy is hidden, which continues until you are offended by him; then you will se how you love him, and whether you are flesh or spirit. But this commandment requires me to be friendly with all my heart to him who has offended me.

Take to yourself this commandment: Thou shalt love the Lord thy God with all thy heart, and think upon it; how far you are from fulfilling it, that you have not yet made a beginning to suffer and to do from the heart what God demands of you. When God does our pleasure, then we can easily say: How I do love God, he is my Father! How gracious he is to me! But when he sends misfortune and adversity, we no longer regard him as our God, nor as our Father. True love to God does not act in this way, but thinks in the heart and says with the lips: Lord God, I am thy creature; do with me as thou wilt; if thou desirest, I will suffer any misfortune or die this very hour; I will cheefully do so. But you will never find a person who will always regulate himself according to this commandment.

Therefore there is no human being who is not condemned, for no one has kept this commandment, and God requires everyone to keep it. We stand in the midst of fear and distress, unable to help ourselves. Our human nature is unable to keep the law, which wants the heart, and unless done from the heart, it avails nothing before God. This is never done except man is born anew through the Holy Spirit. When you realize this, the law has accomplished its work.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 336–37.

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The Firm Assurance of Faith http://www.solapublishing.com/news_feedback/summaries.html Thu, 22 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

11 Soon afterward he went to a city called Nain, and his disciples and a great crowd went with him. 12 As he drew near to the gate of the city, behold, a man who had died was being carried out, the only son of his mother, and she was a widow; and a large crowd from the city was with her. 13 And when the Lord saw her, he had compassion on her and said to her, “Do not weep.” 14 And he came and touched the bier, and the bearers stood still. And he said, “Young man, I say to you, arise.” 15 And the dead man sat up, and began to speak. And he gave him to his mother.

Luke 7:11–15, RSV

From Luther

These words are instantly followed by such power and efficacy that the dead man did not lie as before, but sat up, bound and covered as he was, began to speak and showed that he was no longer dead, but alive. This was a wonderful and quick change from death to life. Where the spark of life had long been extinguished and there was no sign of life, there are fully and instantly restored breath, blood, sensibility, movement, thought, speech and everything else that belongs to life. Christ, with one word, turned the sad and sorrowing procession into a joyous, lovely and beautiful procession of life, in which both the youth, carried by four or more to be buried under ground, and his mother, joyously follow the Lord Jesus into the city, accompanied by the whole crowd, forgetting death, the bier and the grave, and speaking joyously and thankfully only of life.

But the glory and honor of this work belong to the Lord Jesus, through whose power and authority alone death can be removed and life brought forth from it. Hence the fame and report concerning Christ, of which the gospel speaks, saying that it went forth throughout the whole country, is recorded for our consolation and joy over against the fear and dread of death, that we may know what kind of a Saviour we have in Christ. He so manifested himself on earth in his ministry and form of a servant, that he can be known as the Lord both of death and life, to destroy the former and bring the latter to light. He met death and fought with it, as in the case of Jairus’ daughter and again that of Lazarus, and at last in his own person, when he finally overcame and destroyed it.

We should learn to believe this and comfort ourselves in the hour of death and in all other times of distress. We should be firmly assured that in Christ we have obtained victory over death and life. Yea, the more misery and death are in us, the more richly we shall find comfort and life in him, provided we hold fast to him by faith, to which he spurs us on and admonishes us both through his Word and by such examples as the one mentioned above.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 335–36.

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Suffering Life http://www.solapublishing.com/news_feedback/summaries.html Wed, 21 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

When we cry, “Abba! Father!” 16 it is the Spirit himself bearing witness with our spirit that we are children of God, 17 and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. 
18 I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us.

Romans 8:15b–18, RSV

From Luther

Here you have the great boast, the honor and glory of the Christian. Leave to the world its splendor, its pride and its honors, which mean nothing else—when it comes to the point — than that they are the children of the devil. But consider the marvel of this, that a poor, miserable sinner should obtain such honor with God as to be called, not a servant of God, but a son and an heir of God. Any man might well consider it a privilege to be called one of God’s lowest creatures; but the apostle declares that we who believe in Christ shall be his heirs, his sons and daughters. Who can sufficiently magnify God’s grace? But the apostle adds the words, “if so be that we suffer with him,” to teach us that while we are on earth we must so live as to approve ourselves good, obedient children, who do not obey the flesh, but who for the sake of this dominion endure whatever befalls them or causes pain to the flesh.

O how noble it is in a man not to obey his lusts, but to resist them with a strong faith, even though he suffer for it! To be the child of a mighty and renowned king or emperor means to possess nobility, honor and glory on earth. How much more glorious it would be, could a man truthfully boast that he is the son of one of the highest angels! Yet what would all that be compared with one who is named and chosen by God himself, and called his son, the heir of exalted divine majesty? Such sonship and heritage must assuredly imply great and unspeakable glory and riches, and power and honor, above all else that is in heaven or on earth. This very honor, even though we had nothing but the name and fame of it, ought to move us to become the enemies of this sinful life on earth and to strive against it with all our power, notwithstanding we should have to surrender all for his sake and suffer all things possible for a human being to suffer. But the human heart cannot grasp the greatness of the honor and glory to which we shall be exalted with Christ. It is altogether above our comprehension or imagination.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 333–34.

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The Anxious World http://www.solapublishing.com/news_feedback/summaries.html Tue, 20 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

O men of little faith? 31 Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32 For the Gentiles seek all these things; and your heavenly Father knows that you need them all. 33 But seek first his kingdom and his righteousness, and all these things shall be yours as well.  34 “Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Let the day’s own trouble be sufficient for the day.

Matthew 6:30–34, RSV

From Luther

The world is always anxious about the future, and thinks thereby to be removed from danger and to protect and support itself. It sees not its own vanity, and that its projects may be wrong; that it is true and experience testifies, as Christ here says, that each day brings its own misfortune and evil. Thus it happens with such plottings and prudence of its own, with which it means to insure itself and to forestall all coming danger, the world only causes more woe and harm. Whenever worldlings see that things do not go as they expected, or that an accident happens, they begin to despond, think of one remedy and another, and imagine they must look for help, protection and safety, wherever they can and as best they can. They begin to patch and think to help matters by all sorts of strange craftiness and practices against God and their consciences to which they are driven by unbelief. Hence comes so much misfortune, misery, murder, war, and all misdoings of the wicked world. Each one means to carry out his affairs without God, to oppress and choke every one who would hinder them, and to throw all things higgledy-piggledy in a heap, rather than desist from his intent. From this all order is destroyed and naught but evil grows in governments and all other affairs.

Against this Christ would caution his believers that they may not waver, nor stake their affairs on that which is uncertain, vainly caring for the future, but at all times do that which is right; that they may not worry at the outcome of things, nor allow themselves to be swerved by future and uncertain good or evil. He would rather commend care to God, and then take everything that happens to them in good part and overcome it with faith and patience. On earth it cannot be otherwise than that each one in his daily calling meets with things other than he welcomes, which cause him trouble and labor. Hence Christ calls this life daily evil or misfortune. He would have us know it and be prepared for it, and not hanker after the world and become partakers in its unrighteousness and evil affairs, which lead us and others into ruin and damnation.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 332–33.

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First Things First http://www.solapublishing.com/news_feedback/summaries.html Mon, 19 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

25 “Therefore I tell you, do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on. Is not life more than food, and the body more than clothing? 26 Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? 27 And which of you by being anxious can add one cubit to his span of life? 28 And why are you anxious about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin; 29 yet I tell you, even Solomon in all his glory was not arrayed like one of these. 30 But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O men of little faith? 31 Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32 For the Gentiles seek all these things; and your heavenly Father knows that you need them all. 33 But seek first his kingdom and his righteousness, and all these things shall be yours as well. 

Matthew 6:25–33, RSV

From Luther

This is the chief passage in this sermon, and states the manner in which we are to proceed to obtain the divine or eternal gift, and what we need for this life. Would you rightly look to that of which it behooves you to take care, then let this be the first, aye, your only care, that you strive according to God’s Word to do your duty, to serve him in his kingdom as his Word teaches you—for in this consists the righteousness belonging to this kingdom—and to prize his Word more highly than all pertaining to this temporal life.

If you have done this you have done well and provided well, and you need not take any further burdens upon you, nor cherish any cares in your heart; indeed, it should be much too small a thing for you to care for so slight a matter as the wants of your daily bread, and thus to aggrieve yourselves. Rather do this for the honor of God and for your own benefit, that you strive after the great and eternal good; if you attain and keep this, the rest will surely take care of itself. Neither can you obtain it from God in any better way than by first seeking and asking of him great things.

It is to his liking that we ask great things of him, and he is pleased to give them. Since he gladly gives great things, he will not stint the small things, but will throw them into the bargain. God has often caused many pious people, who have helped in building up God’s kingdom, have served the Church and furthered God’s Word, to experience this. God has richly blessed them with goods and honor. This is evidenced not only by the examples of the Scriptures, but also by the history of some of our pious kings and princes, who, having liberally given for the ministry and for schools, have not become poorer, but were more richly blessed of God and have reigned in peace, in victory and good fortune. God would gladly do this still, if the world would happily follow the well-meant advice which is given here, and not with unbelief, greed and unchristian scheming rage against his Word to its own harm and ruin.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 331–32.

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The Gracious Offer http://www.solapublishing.com/news_feedback/summaries.html Sun, 18 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word 

9 He also told this parable to some who trusted in themselves that they were righteous and despised others: 10 “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. 11 The Pharisee stood and prayed thus with himself, ‘God, I thank thee that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. 12 I fast twice a week, I give tithes of all that I get.’ 13 But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me a sinner!’ 14 I tell you, this man went down to his house justified rather than the other; for every one who exalts himself will be humbled, but he who humbles himself will be exalted.” 

The Revised Standard Version. Logos Research Systems, Inc., 1971, p. Lk 18:9–14.

Luke 18:9–14, RSV

From Luther

Surely this is the art of a great master, which is entirely foreign to, high and far above human understanding. Reason cannot harmonize what this publican has here put together to construct a prayer from words entirely opposed to each other. It does not at all seem proper that such a sinner and condemned person should dare come before God and pray. Sin and mercy are opposed to each other, like fire and water. Mercy does not belong where sin abounds, but wrath and punishment. How then does this man discover the art to harmonize and unite them, and how dare he desire and call for grace to cover his sins? To this belongs more than to know the law and the ten commandments, an art, of which the Pharisee knew nothing at all.

This is preaching the precious gospel of God’s grace and mercy in Christ, which is published and offered to condemned sinners without any merit of their own. The publican must have heard of this, and the Holy Spirit must have touched and moved his heart with it, as he feels his sins through the law, that he comes before God and offers his prayer, that he certainly believes as he has heard from the Word of God, that God will be merciful and forgive sins, will turn away his wrath and eternal death for the sake of his Son, the promised Messiah. Such faith united and bound together these two opposing elements in this prayer.

This preaching of the gospel is heard by many, and it appears an easy matter to say it; but it is not as common as men think. No one better understands how difficult it is than the few who study and exercise themselves to believe and pray like the publican. The reason of this is, that the pious Pharisee is still within us and hinders us from thus uniting them. Thus you have in this publican a beautiful example of true Christian repentance and faith. He gives honor and praise to God alone for his divine grace; he prays to him from the heart and in true confidence in his Word and promise. You see here an excellent masterpiece of spiritual wisdom and the proper fruits that follow faith.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 330–31.

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The Sooner the Better http://www.solapublishing.com/news_feedback/summaries.html Sat, 17 Sep 22 00:00:00 +0000

From the Word

26 Be angry but do not sin; do not let the sun go down on your anger, 27 and give no opportunity to the devil.

Ephesians 4:26–27, RSV

From Luther

This passage sounds as though permission were given to be angry. But Paul is taking into consideration the way of the world. Men are tempted and moved to anger. There are no clean records. Under sudden provocation the heart swells with ire, while the devil lustily fans the flame; he is ever alert to stamp us with his seal and image and make us like unto himself, either through error and false doctrine, or through wrath and murder in conflict with love and patience. These two forms of evil you will encounter, especially if you make an effort to be a godly Christian, to defend the truth and to live uprightly in the sight of all. You will meet with all manner of malice aforethought and deceit, and with faithlessness and malignity on the part of those you have benefited. This will hurt you and move you to wrath. In your own house and among your dear Christian brethren you will often meet with that which vexes you; a word of yours may hurt their feelings. It will not be otherwise. This life of ours is so constituted that such conditions will exist. Flesh and blood cannot but be stirred at times by wrath and impatience, especially when it receives evil for good; the devil is ever at hand kindling your anger and endeavoring to fan into a blaze the wrath and ill humor between yourself and your neighbor.

But right here, says the apostle, you should beware and not sin; not give rein, nor yield to the impulse and promptings of wrath. That you may indeed be moved, the apostle would say, I well know, and you may fancy you have the best of reasons for exhibiting anger and vengeance; but beware of doing what your wrath would have you do; if overcome by wrath and led to rashness, do not continue in it, do not harbor it, but subdue and restrain it, the sooner the better. Do not suffer it to take root or to remain with you over night. If followed, wrath will cause you to fall and sin against God and your neighbor. When wrath attacks you, go into your chamber, pray the Lord’s Prayer and confide in God; he will uphold your right.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 328–29.

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The Chief Good http://www.solapublishing.com/news_feedback/summaries.html Fri, 16 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

25 And behold, a lawyer stood up to put him to the test, saying, “Teacher, what shall I do to inherit eternal life?” 26 He said to him, “What is written in the law? How do you read?” 27 And he answered, “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” 28 And he said to him, “You have answered right; do this, and you will live.”

Luke 10:25–28, RSV

From Luther

God is a jealous God and cannot suffer us to love anything above himself. God allows us indeed to love his creatures; they were created for this purpose and are good. All things that are attractive and beautiful by nature cause us to love them. This God permits us to do. But that I should cling to the creature and love it with the same love with which I love God, the Creator, this he cannot and will not allow. The love of the creature should stand far, far below our love to him; and as he is the chief good, his will is also to be loved in the highest degree above all other good.

To love God with all the heart is to love him above all creatures. I must be affectionate towards him, evermore cleave to him, depend upon him, trust him, have my desire, love and joy in him, and always think of him. To love God with all the soul is to devote your entire bodily life to him. The soul in the Scriptures signifies the life of the body, which acts through the five senses, seeing, hearing, feeling, smelling, and tasting, and everything that the soul does through the body, as eating, drinking, sleeping. All this I will give up before I forsake my God, you must be able to say. To love God with all our strength is to devote all our members and whatever we may be able to do through our bodies to the love of God, and sacrifice all rather than do anything contrary to his will. To love God with all the mind is to take to nothing except what is pleasing to God.

But there is not a man on earth who thus fulfils the law. Thus this law makes us all sinners in that not the least letter of this commandment is fulfilled even by the most holy person in the world. No one clings so firmly to God with all the heart, that he would forsake all things for God’s sake. What would we do if we had to give our lives for God’s and Christ’s sake? Still the law requires it. Therefore it is safer to confess that we are sinners, than to have respect to our works and beautiful, glittering lives.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 327–28.

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The Sin Remover http://www.solapublishing.com/news_feedback/summaries.html Thu, 15 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world!

John 1:29, RSV

From Luther

With reference to the forgiveness of sins let me say that you will not find anything in your heart with which you can pay them off, nor raise any funds for which God might recognize you and cancel the debt in the ledger. But if you seize Christ as the one who has become your substitute, who has taken your sin upon himself, and who has given himself with all his merit and worthiness for you, no sin can avail anything against you. If I am a sinner, he is holy and Lord over sin, death, Satan and hell, so that no sin can harm me, because he has been given me as my righteousness and salvation.

Through grace we have, indeed, the forgiveness of all sins, but in no way except in and through Christ alone, and in him only it must be sought and can be obtained. Whoever will come before God with any kind of work, which God is to recognize as meritorious for obtaining grace, will be disappointed and deceived, yea, instead of grace he will heap wrath upon himself. All other ways and means are condemned as the doctrines of devils, as when men are led and directed to their own works, or to the holiness and merits of others, as of the saints who have led ascetic lives or have suffered and expiated a great deal; or as those have done who have comforted people in the throes of death by admonishing them to suffer death willingly for their sins. Whoever dares to offer anything else for sin or to atone for it himself does nothing less than deny the Lord Jesus Christ, disgrace and slander him, as if the blood of Christ were of no more consequence than our repentance and satisfaction, or were not sufficient to take away all the sins of the world.

Would you, then, be freed from your sins, you need not chastise yourself with them, nor have anything to do with them, but simply creep under the wings and into the bosom of Christ, as he is the one who has taken them away and has laid them upon himself.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 326–27.

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The House of God http://www.solapublishing.com/news_feedback/summaries.html Wed, 14 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

45 And he entered the temple and began to drive out those who sold, 46 saying to them, “It is written, ‘My house shall be a house of prayer’; but you have made it a den of robbers.” 

Luke 19:45–46, RSV

From Luther

Here the Lord tells us what the temple of God is: “My house shall be called a house of prayer for all people.” This is a strong passage. The words, “for all people,” “for all Gentiles,” is against the Jews, who trusted in the temple of God at Jerusalem, and thought that it was impossible for God to demolish this temple or destroy this city. They stoned Stephen, because he said, “Jesus shall destroy this place, and shall change the customs which Moses delivered to us.” But we must rightly understand this expression, that the city of Jerusalem, the temple and the people, should remain until the time of Christ. With this agree all the prophets, who have given all things into the hands of Christ; as he would then dispose of them, so it would be and remain.

It is true that God himself had established the temple at Jerusalem and had himself consecrated and sanctified it with his Word, when he said: This house is my house! for his Word was preached in it. Wherever God’s Word is preached, there is God’s own true house, there God most certainly dwells with his grace. Wherever his gospel is, there is a house of prayer, there men shall and may truly pray and God will also hear their prayer. But where the Word of God is not found, there the devil has full sway.

That we have imitated the Jews and have built so many churches would be well enough, if we had done it in order that the Word of God might be preached there; for where the Word goes there God is present and pours out his grace. But Jesus says to the Jews: You have made my house a den of thieves. Truly he gives it a scandalous name. But he does it because they no longer respect the house of God, but make it a market house. The priests did not inquire whether the Word of God was preached in it, although they sang and babbled and read the prophets and Moses. But God cares nothing for such babbling of psalms, and Christ is therefore justly angry at such a desecration of his temple by these bloated misers, who not only forsake the true worship of God, but trample it under their feet.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 325–26.

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Craving Riches http://www.solapublishing.com/news_feedback/summaries.html Tue, 13 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

For the love of money is the root of all evils; it is through this craving that some have wandered away from the faith and pierced their hearts with many pangs. 

1 Timothy 6:10, RSV

From Luther

We see from daily experience what a shameful and accursed vice covetousness is, and what harm it does, especially in high places, whether clerical or lay. If the money fiend has taken possession of a pastor’s or preacher’s heart, so that like the rest of the world he aims at securing for himself great riches, then, like Judas, the traitor, he has already fallen into the jaws of the devil and is prepared to betray Christ, his Word and his Church for a few pieces of silver. Thus the pope has introduced all sorts of idolatries and abominations in the name of God and the Church in order to secure and maintain his riches and dominion; he has led multitudes of souls to the devil, so filling them with false terrors of his ban that no one dares to say a word against it.

How harmful it is in civil government when lords and princes are dominated by this shameful vice, aiming to appropriate everything to themselves! On this account they forget to exercise their princely office so as to be of help to the land and people over whom they have been placed as lords for this purpose, and thus they have forfeited the commendation and love, which they should receive with all honor and praise as the fathers of their people and their country. They do not concern themselves about the spread of God’s Word, the administration and support of churches and schools, or the maintenance of law and order among their subjects. They permit destitute pastors with their wives and children, the widows and orphans, to suffer injustice, violence and want. In the meantime they go about with their tax lists, and consider only how they may collect money enough for their extravagant expenditures and pomp.

Nowadays every one who has the power by means of his money impoverishes his neighbors and thus sets God and conscience aside. Upon such unchristian doings must come the fearful wrath and punishment of God. The time will come when he will turn us out of doors; since we do not heed his Word and admonition, he himself may put a forcible end to this godless business. This the believer escapes who with godly fear quietly occupies his station in life, satisfied with the things that God gives him.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 323–25.

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The Bold Faith of Lepers http://www.solapublishing.com/news_feedback/summaries.html Mon, 12 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word 

11 On the way to Jerusalem he was passing along between Samaria and Galilee. 12 And as he entered a village, he was met by ten lepers, who stood at a distance 13 and lifted up their voices and said, “Jesus, Master, have mercy on us.”

Luke 17:11–13, RSV

From Luther

This is a plain, simple history or transaction, which requires little explanation. Yet as plain as it is, great is the example it presents to us. In the leper it teaches us faith, in Christ it teaches us love. Now, faith and love constitute the whole character of the Christian. Faith receives, love gives. Faith brings man to God, love brings man to his fellow man. Through faith he permits God to do him good, through love he does good to his brother. For whoever believes has everything from God, and is happy and rich. He needs nothing more and does and orders all things for the good and benefit of his neighbor. Through love he does to his neighbor as God did to him through faith. He reaps good from above through faith, he gives good below through love.

It is characteristic of faith boldly to trust God’s grace, and to form a bright vision and refuge in God, doubting nothing. Where there is no true faith there is no true prayer, nor any seeking after God. But where it exists it makes man bold and anxious freely to bring his troubles unto God, and earnestly to pray for help. It is not enough to believe there is a God, and pray many words as the wretched custom is now. But observe in the leper how faith is constituted, how without any teacher at all it teaches us how our prayers may be truly fruitful. You here observe how they had a good opinion of and a comforting assurance in Christ, and firmly thought he would be gracious to them. This thought made them bold and anxious to bring their troubles to him, and to cry for help with great earnestness and a loud voice.

Luke does not relate three things of the lepers in vain: first, that they went to meet him; second, they stood; third, they lifted up their voices. By these three things their strong faith is commended to us as an example. The going forth to meet him is the boldness excited by comforting assurance. The standing is the firmness and sincerity against doubt. The lifting up of the voice is the great earnestness in prayer, growing out of such confidence.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 322–23.

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The Consolation of Faith http://www.solapublishing.com/news_feedback/summaries.html Sun, 11 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

12 So then, brethren, we are debtors, not to the flesh, to live according to the flesh— 13 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. 14 For all who are led by the Spirit of God are sons of God. 15 For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship. When we cry, “Abba! Father!” 16 it is the Spirit himself bearing witness with our spirit that we are children of God, 17 and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. 

Romans 8:12–17, RSV

From Luther

This is a noble and comforting text, worthy of being written in letters of gold. Because ye now through faith, he means to say, have the Holy Spirit and are led by him, ye are no longer in bondage as ye were when under the law; ye need no longer be afraid of its terrors and its demands, as if God would condemn and reject you on account of your unworthiness and the remaining infirmity of your flesh. But ye have the consolation that, through faith, ye have the assurance of God’s grace, and may consider God your Father and call upon him as his children.

Paul speaks of the “spirit of bondage” and the “spirit of adoption” according to the customs of his times. In those days man-servants and maid-servants were the property of the master of the house in the same sense that a cow was his property. He bought them with his money; he did with them as he pleased, just as with his cattle. They were afraid of their master and had to expect stripes, imprisonment and punishment even unto death. They could only say: Here I serve for my bread only; I have nothing to expect but stripes, and must be content to have my master cast me out or sell me to some one else whenever he chooses. They could never have a well-grounded hope of release from such fear and bondage and coercion.

Such a slavish, captive, fearful and uncertain spirit ye do not have, says the apostle. Ye are not compelled to live continually in fear of wrath and condemnation as are the followers of Moses and all who are under the law. On the contrary, ye have a delightful, free spirit, one confident and contented, such as a child entertains toward its father, and ye need not fear that God is angry with you or will cast you off and condemn you. For ye have the Spirit of his Son in your hearts and know that ye shall remain in his house and receive the inheritance, and that ye may comfort yourselves with it and boast of it as being your own.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 321–22.

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Trusting the Gospel http://www.solapublishing.com/news_feedback/summaries.html Sat, 10 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

31 Then he returned from the region of Tyre, and went through Sidon to the Sea of Galilee, through the region of the Decapolis. 32 And they brought to him a man who was deaf and had an impediment in his speech; and they besought him to lay his hand upon him. 33 And taking him aside from the multitude privately, he put his fingers into his ears, and he spat and touched his tongue; 34 and looking up to heaven, he sighed, and said to him, “Ephphatha,” that is, “Be opened.” 35 And his ears were opened, his tongue was released, and he spoke plainly.

Mark 7:31–35, RSV

From Luther

In this text both faith and love are presented to us. Faith, in that these people had before heard how kind and compassionate Jesus was and how he had helped those who had come to him. Although the text does not state this, yet we must so conclude, and the facts prove that they must have previously heard the good tidings of Christ the Lord, on account of which they believed. This was the beginning of their faith. For the Word must first have been heard, and must have entered the human heart, showing the mercy of God in such a way as to create faith. Then they clung to these tidings, trusted them, went thither, and hoped to receive of him what they had heard. In this way faith grows out of the Word of God. We must, therefore, earnestly search the gospel in order thus to lay the first stone. The Word first informs us of the mercy and goodness of God; faith then lays hold on the Word with firm confidence, and we obey it. We now become conscious of it in our hearts and are satisfied. For as soon as we believe we are already justified and are with Christ in his inheritance.

This text also sets forth the works of love in this, that these people go and take care of this poor man, just as Christ sent forth the tidings to them, showing his goodness and mercy, without any merit in them or their efforts to obtain it. As soon as they lay hold on that mercy and drink from its fountain, they again send it forth freely and impart it to their neighbor. These people do not need this work themselves, they are not looking for a reward, nor do they even think of themselves, but are only thinking of the poor man and how they may help him. So Christians should carefully consider how love works and how it cares for others. “Love seeketh not its own.” “Look not every man on his own things, but every man also on the things of others.”

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 320–21.

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Faithful Suffering http://www.solapublishing.com/news_feedback/summaries.html Fri, 09 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

6 Humble yourselves therefore under the mighty hand of God, that in due time he may exalt you. 7 Cast all your anxieties on him, for he cares about you. 8 Be sober, be watchful. Your adversary the devil prowls around like a roaring lion, seeking some one to devour. 9 Resist him, firm in your faith, knowing that the same experience of suffering is required of your brotherhood throughout the world. 10 And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, establish, and strengthen you.

1 Peter 5:6–10, RSV

From Luther

This is a precious and comforting passage, the truth of which Peter learned, not only by inspiration of the Holy Spirit, but from his own experience. One instance of his experience was when, in the high priest’s house, he thrice denied his Lord, and soon thereafter fell into such anxiety and despair that he would have followed the traitor Judas had not Christ turned and looked on him. It was for this reason that Christ, so soon after his resurrection, first of all commanded that the glad tidings be announced to Peter.

Weak Christians suffer beyond measure because they are plagued and beset so constantly by the devil. Their afflictions oppress them so sorely that they imagine no one suffers as severely as they do. Especially does this seem the case in the great spiritual temptations which come to those endowed with peculiar gifts and called to positions of prominence in the Church. Thus Paul often laments his great temptations, which the common people do not understand and cannot endure. These sufferings are often such that even the great and strong would languish and wither beneath them, were it not for the comfort God bestows. These troubles grip the heart and consume the very marrow. It is true that temptations differ and come from different sources, and so every one may imagine his own a peculiar kind, yet the sufferings and temptations of all Christians are alike in this, that the devil tries to drive them all from the fear of and confidence in God into unbelief, contempt, hatred, and blasphemy against God.

Amid such temptations Peter comforts suffering Christians by telling them that they are not the first, nor the only ones, to be thus assailed. They are not to feel as if it were a wonderful and unheard of cross which they bear and were bearing it alone. They are to know that their brethren, Christians of all times, and scattered through all the world, must suffer the same things at the hands of Satan and his minions. It assuages and comforts the sufferer beyond measure to know that he does not suffer alone, but with a great multitude.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 319–20.

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That Which Makes for Peace http://www.solapublishing.com/news_feedback/summaries.html Thu, 08 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

41 And when he drew near and saw the city he wept over it, 42 saying, “Would that even today you knew the things that make for peace! But now they are hid from your eyes. 

Luke 19:41–42, RSV

From Luther

If you only knew what belongs to your peace, you would yet this day consider, and redeem the time. But you are blind and will neglect the opportunity until there shall be neither help, nor counsel. The Jews were stubborn and depended on God’s promises. They vainly thought they owned the temple, and that God dwelt there; besides, they thought they had mighty men, money and treasures enough to defy all their enemies. They trusted in their own glory and built their own confidence on a false delusion, which finally deceived and destroyed them.

The Lord, however, saw deeper into the future than they when he said: O Jerusalem! if thou hadst known what I know, thou wouldst seek thy peace. Peace in the Scriptures means that all things go well with us. You now think you have pleasant days, but if you knew how your enemies will encamp round about you, compass you about and hedge you in on every side, crush you to the ground and demolish all your beautiful buildings, and leave not one stone upon another, you would eagerly accept the Word, which brings solid peace and every blessing to you.

God caused his threat to be executed; the city was besieged at the time of the Easter festival, when the Jews from every land were assembled within the walls of Jerusalem. There were together at that time about three million people. One hundred thousand would have been enough to crowd the city. But all this great multitude God in his wrath intended to bake, melt and weld together into one mass of ruin. The apostles and Christians were all out of the city. They had withdrawn and were scattered in Samaria, Galilee and among the heathen. Thus God separated and saved the good grain and heaped the chaff into one place.

Here let us learn a lesson, for this concerns also us. God has now opened the precious treasures of his holy gospel unto us, by which we can learn God’s will. Yet no one will earnestly believe it; we rather despise it and make light of it. God has great patience; he waits to see how we will deal with his gospel; but when we once let the opportunity slip, he will take his Word from us, and then the wrath which consumed the Jews will also consume us.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 317–18.

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Nothing More http://www.solapublishing.com/news_feedback/summaries.html Wed, 07 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

3 Take heed to yourselves; if your brother sins, rebuke him, and if he repents, forgive him; 4 and if he sins against you seven times in the day, and turns to you seven times, and says, ‘I repent,’ you must forgive him.” 5 The apostles said to the Lord, “Increase our faith!”

Luke 17:3–5, RSV

From Luther

There are those who hear and read the gospel and what is said by faith, and immediately conclude that they have a correct conception of what faith is. They think that faith is something which is altogether in their own power to have or not to have, as any other natural human work. When in their hearts they begin to think that the doctrine is right, and believe it is true, they immediately conclude that faith is present. But as soon as they see and feel in themselves and others that no change has taken place, that they remain in their old ways, they conclude that faith is not sufficient, that they must have something more and greater than faith. Then they cry: “Faith alone does not do it.” Why? Because there are so many who believe, and are no better than before. Such people are those whom Jude in his epistle calls dreamers, who deceive themselves with their own dreams.

The true faith, of which we speak, cannot be manufactured by our own thoughts, for it is solely a work of God in us without any assistance on our part. It is God’s gift and grace. Faith is something very powerful, active, restless, effective, which at once renews a person and regenerates him and leads him altogether into a new manner and character of life, so that it is impossible not to do good without ceasing. Just as natural as it is for the tree to produce fruit, so natural it is for faith to produce good works.

Whoever has not this faith talks but vainly about faith and works, and does not know what he says. For he has not received it; he juggles with lies and applies the Scriptures where they speak of faith and works to his own dreams and false thoughts, which is purely a human work. Whereas the Scriptures attribute both faith and good works not to ourselves, but to God alone. We should therefore despair of ourselves and pray to God for faith as the apostles did. When we have faith we need nothing more, for it brings with it the Holy Spirit, who not only teaches us all things, but also firmly establishes us in them, and leads us through death and hell to heaven.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 316–17.

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Evident Faith http://www.solapublishing.com/news_feedback/summaries.html Tue, 06 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

21 “Not every one who says to me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven.

Matthew 7:21, RSV

From Luther

If we are to do God’s will, we must first know for a certainty what it is, and how to do it. This our own wisdom and thoughts do not teach, or all men, heathen and Turks, could do it as well, and every fanatic would come and pretend that whatever pleases him was God’s will. Therefore we must hear God’s Word alone, which reveals plainly unto us what the will of God, the Father, is. First that he has sent his only begotten Son into the world to reconcile us sinners unto God by his death, to purify and sanctify us through his blood without our merits; this he has proclaimed to every one by the gospel, and requires you to believe and accept it. Then, when we have received such grace and salvation, have been baptized into Christ and believe, his will is that we should afterwards live accordingly, obey God and do what is commanded in the ten commandments, every one in his calling confess God’s Word, honor and support it, avoid and flee from sin, be good, patient, chaste, modest, kind, faithful and true.

This God will have preached not only with the mouth, but in the heart and in the deed. Whoever neglects this or teaches, believes and acts contrary, should know that he has not done God’s will and is already judged, that he does not belong to the kingdom of heaven, because he is without faith and love. It will do him no good to boast of Christ as though he were serving him faithfully, preached much and did great wonders. On the other hand, if you earnestly do this will of God, cheerfully hear and believe God’s Word, honor him and do good to your neighbor, you can bravely and joyfully say before God: Lord, Lord, and comfort yourself with the kingdom of heaven which God has given you. Whether on this account the world reviles and condemns you need not trouble you. For now you hear that God does not wish you to seek praise and honor when you say: Lord, Lord! But you are to do the deed and bear fruit of him, who does the will of God. Then measure all doctrine and life with this rule to the praise of God and you will not be deceived.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 315–16.

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God's Dollar http://www.solapublishing.com/news_feedback/summaries.html Mon, 05 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

4 And his disciples answered him, “How can one feed these men with bread here in the desert?” 5 And he asked them, “How many loaves have you?” They said, “Seven.” 6 And he commanded the crowd to sit down on the ground; and he took the seven loaves, and having given thanks he broke them and gave them to his disciples to set before the people; and they set them before the crowd.

Mark 8:4–6, RSV

From Luther

Christ commands the disciples to set the loaves before the multitude, by which he shows that he will administer his work and gifts through the instrumentality of human agencies. He thus teaches those who have an office or commission and those who stand before others faithfully and conscientiously to serve the people in obedience to Christ by cheerfully and meekly giving of their own and imparting to others what God entrusted and gave to them. Especially would he teach them to be useful and bring comfort to the poor flock of Christians by their good example of faith and love in order to strengthen their faith and love. He here shows how he gives and will give rich blessings to the end that such office and service may accomplish much good, and bring forth much fruit.

Let us also learn that the gifts and good things which God gives, are not profaned, if they are used in helping the poor in acts of charity, as Christ promises when he says: “Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom.” This has been experienced by many pious people everywhere who have liberally given before our time for the support of the ministerial office, schools, the poor and the like. God gave to them for so doing good times, peace and quiet. Hence arise the proverbs among the people which have been confirmed: One loses no time by going to church; giving alms does not impoverish; possessions unjustly gotten bring no blessing.

But the world will not believe this. It goes on with its raking and scraping together of riches and will let no one be satisfied with what he has; every man desires more than his fellow and seeks riches by robbing, stealing and oppressing the poor. It is evident from this that there is no blessing in such riches; but only the curse of God, misery, misfortune and agony of heart. Therefore a Christian should think much more of a dollar that God gives him than of all the great treasures of the rich misers upon the earth. He has this beautiful treasure in his home which is called godliness, a peaceful quiet heart in God.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 314–15.

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Blessed Ears http://www.solapublishing.com/news_feedback/summaries.html Sun, 04 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

15 For this people’s heart has grown dull, and their ears are heavy of hearing, and their eyes they have closed, lest they should perceive with their eyes, and hear with their ears, and understand with their heart, and turn for me to heal them.’ 6 But blessed are your eyes, for they see, and your ears, for they hear. 17 Truly, I say to you, many prophets and righteous men longed to see what you see, and did not see it, and to hear what you hear, and did not hear it. 

Matthew 13:15–17, RSV

From Luther

Christ spoke these words especially to his disciples at the time when he was greatly moved with spiritual delight and praised his heavenly Father for the revelation of the gospel. He was especially anxious to speak with them because their own salvation also depended upon that revelation. They are nothing more than words of thanksgiving that the disciples lived in the time of the revelation of the gospel, which brings deliverance and salvation from sin and misery to the world. The beloved prophets had prophesied of this time in a glorious manner, they longed for it beyond measure. Therefore, he would say, you are blessed and more than blessed; for you now enjoy the truly golden year, the pure kingdom of grace and the blessed time; only be careful that you retain it and make good use of it.

On the one hand he exhorts to thanksgiving for such grace; and on the other he laments over the great ingratitude of the world, because there are so few people who know and receive this grace, and many even despise it. Therefore Christ especially turned to his disciples and praised them, as though he wished to say: Your eyes and ears are indeed blessed, which see and hear this gospel grace; alas, there are many eyes and ears that do not wish to see and hear it, although they have it right before them. This is a great and superabundant treasure, but the great mass of the people only despise it, and even persecute it.

But the blessed treasure really depends upon a right seeing and hearing; for it is plainly revealed and stands in the clear light before their eyes. But the great mass cannot see nor understand it. What did it help the Pharisees that Christ himself preached the gospel to them? What would it help all the fanatics and critics if forgiveness of sins were preached twice as clearly as it is? They are so completely chilled and choked with thoughts of their own conceits and pleasures dear to them that they can neither see nor hear anything else. But these are indeed blessed eyes and ears that can make a right use of the blessed time or dispensation of the gospel, and know what God has given them in it.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 312–13.

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No Other Gods http://www.solapublishing.com/news_feedback/summaries.html Sat, 03 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 And God spoke all these words, saying, 2 “I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage. 3 “You shall have no other gods before me. 

Exodus 20:1–3, RSV

From Luther

The Jews abstained outwardly from idolatry, but their hearts were far from God, full of mistrust and unbelief. Outwardly they appeared beautiful, as though they meant it in all sincerity, but within they were full of idolatry. They understood this law to mean no more than that they should not set up idols and images to worship, and when they could confess with their lips that they have only one God and honor no other gods, they thought they had kept this commandment.

Now we must have high regard for the law. Thou, thou, it says, thou, and everything thou art; especially does it mean the heart, the soul, and all the powers. It does not speak of the tongue, or the hands, or the knees; but it speaks of the whole body and of all thou hast and art. If I am to have no other God, then I must surely possess the only true God with my heart, I must in my heart be affectionate to him, evermore cleave to him, depend upon him, trust him, have my desire, love and joy in him, and always think of him. Thou shalt love God with all thy heart, so that thy whole body from the crown of the head to the soles of the feet, inwardly and outwardly, goes forth in love, rejoices in God and honors him.

Now find me a man who is chaste and otherwise pious with a burning passion and love; there is none such on the earth. We find ourselves much more inclined to anger, hatred, envy, worldly pleasures. You see, you poor condemned creature, you should have delighted in God’s law, and you have no pleasure in it. Had we now remained in this condemnation, we would have had to perish forever. Therefore Christ comes and offers his mercy, and says: You are to love God with all your heart, but you have not done it; now believe in me. Then when we come before God the Father, Christ will say: Father! Although they have not wholly fulfilled thy law, yet I have done so, let this be to their benefit because they believe in me.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 311–12.

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A Cup of Cold Water http://www.solapublishing.com/news_feedback/summaries.html Fri, 02 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

14 We know that we have passed out of death into life, because we love the brethren. He who does not love abides in death. 15 Any one who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him. 16 By this we know love, that he laid down his life for us; and we ought to lay down our lives for the brethren. 17 But if any one has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him? 18 Little children, let us not love in word or speech but in deed and in truth. 

1 John 3:14–18, RSV

From Luther

John uses an illustration plain enough for any one to understand, and from which we may judge that the soul wanting in small duties will be deficient in great ones. According to the apostle, if one possesses this world’s goods and sees his neighbor in want, being able to render assistance without injury to himself, and closes his heart against him, not assisting him even with the slightest work of love, how can the love of God dwell in him, since he appreciates it so little that he will not spare his needy brother a penny? How can he be expected to render a greater service — to lay down his life for his brother? What right has such a soul to boast that Christ has laid down his life for him and delivered him from death?

Frequently people are found who have this world’s goods and are able to help the needy, yet close their hearts against the unfortunate. Where shall we find in imperial courts, among kings, princes and lords, any who extend a helping hand to the needy Church in the maintenance of the poor, of the ministry, and of schools? How would they measure up in the greater duty of laying down their lives for the brethren, and especially for the Christian Church?

But the merely selfish may well escape our censure in comparison to those who not only close their purses to the poor, but shamelessly and forcibly deprive and rob their needy neighbor of his own by overreaching, by fraud, oppression and extortion; who take from the Church the property rightfully hers and especially reserved for her. Not only is the papistical rabble of to-day guilty of such sin, but many who would be known as evangelical practice the same fraud with reference to the parochial estates and general property of the Church, and tyrannically harass and torment the poor ministers. But oh, how heavy and terrible the impending judgment for those who have denied to Christ the Lord in his thirst even the cup of cold water. Therefore let him who would prove himself a Christian show himself such by his deeds and works.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 310–11.

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That They May Hear and Believe http://www.solapublishing.com/news_feedback/summaries.html Thu, 01 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

32 And they brought to him a man who was deaf and had an impediment in his speech; and they besought him to lay his hand upon him. 33 And taking him aside from the multitude privately, he put his fingers into his ears, and he spat and touched his tongue; 34 and looking up to heaven, he sighed, and said to him, “Ephphatha,” that is, “Be opened.” 35 And his ears were opened, his tongue was released, and he spoke plainly.

Mark 7:32–35, RSV

From Luther

The people bring the poor man to the Lord, who takes him aside, lays his fingers into his ears, spits and touches his tongue with spittle, looks up toward heaven, and sighing says, Ephphatha, that is, be opened. This is a lovely picture. Those who bring the deaf-mute to the Lord signify the office of the ministry. Apostles and ministers lead the poor consciences of men to God.

This is done in three ways, by preaching, by a godly life and by intercession. With the preaching of the Word, though it be by a sinner, men are brought to God; a godly life serves to show the Word so much the mightier in its power; to pray for the people leads them on the road to faith and works.

If the Word thus goes on its way in a threefold manner, it cannot fail to bring forth fruit. God says, “My Word, that goeth forth out of my mouth, shall not return unto me void.” This is indicated by the bringing of the deaf-mute into Christ’s presence. The ministers bring the sinners before God, who opens their eyes, ears and mouth. When persons are thus brought to God, he gives them grace to believe. By laying his fingers into the man’s ears Jesus signifies that through the Word he breathes the Holy Spirit into him, and makes the heart believing, chaste and holy. The spittle laid on the man’s tongue typifies the Word of God which is put into his mouth that he may be able to speak it. For wherever there is true faith, the Spirit will give you no peace. “I believe,” says David, “therefore have I spoken.”

That Christ takes the man aside and looks up to heaven teaches us that such power must come from heaven, working in the heart of man by divine power. Thus we must first hear the Word of God and, through the intercession of Christ, obtain faith. Then we will publicly confess and praise God forever.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 309–10.

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The Heavenly Force http://www.solapublishing.com/news_feedback/summaries.html Wed, 31 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

5 Not that we are competent of ourselves to claim anything as coming from us; our competence is from God, 6 who has made us competent to be ministers of a new covenant, not in a written code but in the Spirit; for the written code kills, but the Spirit gives life. 7 Now if the dispensation of death, carved in letters on stone, came with such splendor that the Israelites could not look at Moses’ face because of its brightness, fading as this was, 8 will not the dispensation of the Spirit be attended with greater splendor? 9 For if there was splendor in the dispensation of condemnation, the dispensation of righteousness must far exceed it in splendor. 10 Indeed, in this case, what once had splendor has come to have no splendor at all, because of the splendor that surpasses it. 11 For if what faded away came with splendor, what is permanent must have much more splendor. 

2 Corinthians 3:5–11, RSV

From Luther

The “letter” is the whole law of Moses, or the doctrine of the ten commandments, which teach how we should obey God, honor parents, love our neighbors, and the like—the very best doctrine to be found in all books, sermons and schools. There is another message, which Paul terms the “ministration of a new covenant or of the Spirit.” This doctrine does not teach what works are required of man; but it makes known to him what God would do for him and bestow upon him, indeed what he has already done; he has given his Son Christ for us; because, for our disobedience to the law, which no man fulfils, we were under God’s wrath and condemnation. Christ made satisfaction for our sins, effected a reconciliation with God and gave to us his own righteousness. This doctrine is revealed through the Holy Spirit. The Holy Spirit works in the hearts of them who hear and accept the doctrine. Therefore this ministration is termed the ministration “of the Spirit.”

It is of design that the apostle does not term the two dispensations “law” and “gospel,” but names them according to the respective effects produced. For it is impossible to keep the law without Christ, though man may, for the sake of honor or property, or from fear of punishment, feign outward holiness. The heart which does not discern God’s grace in Christ cannot turn to God, nor trust in him; it cannot love his commandments and delight in them, but rather resists them. Therefore, God would have his gospel message unceasingly urged as the means of awakening man’s heart to discern his state and recall the grace and lovingkindness of God, with the result that the power of the Holy Spirit is increased constantly. No influence of the law, no work of man is present here. The force is a new and heavenly one — the power of the Holy Spirit. He impresses upon the heart Christ and his works, making it a true book which does not consist in tracing mere letters and words, but in true life and action.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 308–09.

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Faith Bears Fruit http://www.solapublishing.com/news_feedback/summaries.html Tue, 30 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

15 “Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. 16 You will know them by their fruits. Are grapes gathered from thorns, or figs from thistles? 17 So, every sound tree bears good fruit, but the bad tree bears evil fruit. 18 A sound tree cannot bear evil fruit, nor can a bad tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Thus you will know them by their fruits. 

Matthew 7:15–20, RSV

From Luther

No one knows others by their fruits, except he who is born again. Therefore he who has not the Spirit cannot have this knowledge. The fruit by which we are to know them is unbelief. One can know them to some extent by open sins, yet this judgment is deceptive, for Christians also fall. Hence the fruit by which they are known is an inner fruit, and I must have the Holy Spirit and judge according to his guidance. The fleshly eye and reason are not sufficient. You may see two persons go to the Lord’s Supper, the one is a believer, the other not, and yet their external work is the same. What then makes the difference? Faith in the heart and unbelief, because the one regards it as a good work, the other not. Tauler said that believers and unbelievers were often so similar in external appearance that no one could distinguish them, nor is reason able to judge unless we have the Spirit of God. For this reason the decision and judgment of spiritual things should not be based on external things, as on the work and person, but on the inner condition of the heart. The fruits and the good works do not make any one pious or good; but he must first be good and pious at heart. The apples do not make the tree, but the tree must be there before the fruit.

If I understand this, then I notice that there is no work so bad as necessarily to condemn a man, nor none so good as to save him. Faith alone saves us, and unbelief alone condemns us. The deed of the adulterer does not condemn him; the adultery only shows that he has fallen from the faith, and this condemns him. Nothing makes any one good but faith, and nothing makes one wicked but unbelief. The tree shall be cut down; he does not say, the fruit shall be cut down. Thus the works of love do not make me good, but faith, in which I do these works and bear this fruit. We must begin with faith, but the pope begins with works, just as though I could bear apples before I was an apple tree. Thus unbelief is the foundation of all sin.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 306–07.

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Exercise Judgment http://www.solapublishing.com/news_feedback/summaries.html Mon, 29 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves.

Matthew 7:15, RSV

From Luther

We should well consider this passage, for Christ our Lord here commands and gives all Christians the power to be judges of all doctrine, and he gives them power to judge what is right and what is not. It is now well on a thousand years that this passage has been perverted by false Christians, that we have had no power to judge, but had to accept what the pope and the councils determined without any judgment of our own. Either the gospel lies or the pope and the councils do. Christ says, we have the right to judge all doctrines, and whatever is proposed for us to keep or reject. The Lord does not speak to the pope here, but to all Christians. As the doctrine, “Whatsoever ye would that men should do to you, do ye even so to them,” is proclaimed to all; so likewise the words, “Beware of false prophets,” exclude no one.

Hence I say, Pope, you and the councils have resolved, and now I have to decide whether I may accept it or not, because you will not stand and answer for me when I die, but I must see to it myself how I stand before God, so that I may be certain of my fate. You must be certain in regard to this matter, that it is God’s Word, as certain and more so than you are that you are living, for on this alone your conscience must rest. God commands his Word to be told you through men, and especially has he permitted it to be proclaimed and written for you by the apostles, who did not preach their own word, but God’s Word. Surely a person can preach the Word to me, but no one is able to put it into my heart except God alone, who must speak to the heart, or all is in vain; when he is silent the Word is not spoken. Hence no one shall draw me from the Word which God teaches me.

All this you must now believe, not as a word that Peter preached, but the Word that God has commanded you to believe. You must return to the gospel and observe where the foundation has its source; you must be judges and have the power to judge over all things that are offered you. But no one can judge false doctrine, except the man who is spiritual.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 305–06.

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Trusting God with the Future http://www.solapublishing.com/news_feedback/summaries.html Sun, 28 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

And they ate, and were satisfied; and they took up the broken pieces left over, seven baskets full. 

Mark 8:8, RSV

From Luther

It is God’s will that we do not squander his gifts uselessly; but be economical and prudent with them, and use the abundance which he gives faithfully for our benefits and needs, and preserve them for the future, when we may have further use for them. That is honoring the precious food and not permitting the crumbs to lie under the table; just as our fathers taught their children from this example and added the proverb: “He who saves when he has will find when he needs.” It is a malignant, shameless vice and great contempt of the gifts of God, that the world is now overflooded with cloisters, pomp and expenditure of money for everything far beyond its ability to pay. From this then must follow such robbing, stealing, usury, hoarding and pinching by which the country and the people, rulers and subjects, are ruined as a punishment.

We should not shamefully expend and destroy that which we have in abundance and cannot enjoy either in our need or in our pleasure. If such is expended and destroyed in an unchristian manner, the poor have not only their little torn from their teeth by our greed, but we even merit that God does not permit us to enjoy that which we have raked together, extorted and saved by pinching. The jaws of avarice can devour the property of a prince faster than a whole city can give it to him, and yet no person is happy or better because of it. A prince must have more for banking, for sports, for display in dress than his people and country can afford. Consequently there is lack everywhere in those things we need for the Church and the school, for government and the common advantage of all, for our nourishment and necessities.

It can no more be called enjoying the gifts of God, which he gives so richly and abundantly to the end for us to enjoy; for man will not use them in the praise of God and enjoy them for himself, but only for the dishonor of God and for the destruction of the blessings given. No one has any thought of saving anything for posterity, but all live as if they rejoiced in destroying everything at once. But in all this destruction God will nevertheless help us, since we have no other desire.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 304–05.

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God Will Take Care of You http://www.solapublishing.com/news_feedback/summaries.html Sat, 27 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 In those days, when again a great crowd had gathered, and they had nothing to eat, he called his disciples to him, and said to them, 2 “I have compassion on the crowd, because they have been with me now three days, and have nothing to eat.

Mark 8:1–2, RSV

From Luther

Behold, what a sympathetic Christ we have, who even provides food for us. Here new hope is awakened and man is comforted through the words of Christ, when he says: Here they are and listen to me until the third day. I must now give them also what they need. Here you see that all who faithfully cling to the Word of God will be fed by God; for that is the nature and power of faith, which flows alone out of the Word of God.

Therefore let us make a beginning to believe; for unbelief is the cause of all sin and vice, which now abounds in all stations of life. How does it come to pass that everywhere there are so many foolish women and rogues, so many rank impostors, thieves, robbers, usurers, murderers, and sellers of indulgences? It all comes from unbelief. For such men judge alone according to human reason, and the reason judges only according to that which it sees; what it does not see it does not wish to accept.

But Christ wishes to set before us a twofold picture, namely, one of faith, that we should not be overanxious; and also a picture of love, that as he does to us, is anxious about our welfare, feeds and clothes us out of free love, not for the sake of his own advantage or because of our worthiness; so we should also do to our neighbor, freely and gratuitously, out of pure love. This is beautifully portrayed in the visible picture of the four thousand men who cling to God by a faith which says: God will indeed feed us. They commend themselves to God and freely lay all their need upon him. Then Christ comes, before they have any care and before they ask him to come, takes all more to heart than they do themselves, and says to his disciples, “I have compassion on the multitude.” In this confidence and hope let thy faith run its course, acknowledge that God is thy friend, flee to him in greatest need; believe and expect it and he will help thee; this thou shouldst not doubt. In harmony with this thou shouldst serve thy neighbor freely and gratuitously.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 303–04.

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Eternal Delight http://www.solapublishing.com/news_feedback/summaries.html Fri, 26 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

While the earth remains, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease.

Genesis 8:22, RSV

From Luther

Following this text, the Jews divide the year into six parts, each comprising two months. But it seems to me that Moses simply speaks of the promise that we need not fear another general flood. During the time of the flood such confusion reigned that there was no season, either of seedtime or harvest, and by reason of the great darkness caused by the clouds and the rain, day could not readily be distinguished from night. The meaning is simply that God here promises Noah the imminent restoration of the earth, so that the fields might again be sowed; that the desolation caused by the flood should be no more; that the seasons would run their course in accordance with regular law, harvest following seedtime, winter following summer, cold following heat in due order.

This text should be carefully remembered in view of the common notions concerning the signs before the last day. Some declare there will be eclipses of ever so many days’ duration. They say foolishly that for seven years not a single child will be born. But this text declares that neither day, nor night, neither summer, nor winter, shall cease; therefore these natural changes will go on, and there will never be an eclipse which will rob human eyes of an entire day.

Nor is it a phrase devoid of meaning when he says, “While the earth remaineth,” for he gives us to understand that the days of this earth shall sometime be numbered, and other days, days of heaven, shall follow. As long as the days of the earth endure, so long shall the earth abide and with it the rotation of seasons. But when these days of the earth shall pass, then all these things shall cease, and then shall follow days of heaven, that is eternal days. Then shall be one Sabbath after the other, when we shall not be engrossed with bodily labor for the purpose of gaining a livelihood; for we shall be as the angels of God. Our life will be to know God, to delight in God’s wisdom and to enjoy the presence of God. This life we attain through faith in Christ, in which may the eternal Father mercifully keep us, through the merit of his Son, our Saviour, Jesus Christ, by the ruling and guidance of the Holy Spirit.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 302–03.

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Worthy of Your Calling http://www.solapublishing.com/news_feedback/summaries.html Thu, 25 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

20 Now to him who by the power at work within us is able to do far more abundantly than all that we ask or think, 21 to him be glory in the church and in Christ Jesus to all generations, for ever and ever. Amen. 4:1 I therefore, a prisoner for the Lord, beg you to lead a life worthy of the calling to which you have been called

Ephesians 3:20–4:1, RSV

From Luther

The chief thing that should influence a Christian’s outward walk is the remembrance of his calling and appointment by God. He should be mindful why he is called a Christian, and live consistently. He must shine before the world; that is, through his life and God’s work, the Word and the name of Christ the Lord must be exalted. Paul would say: “You have received God’s grace and his Word and are a blessed people. In Christ all your needs are happily supplied. Be mindful of this and remember you are called to a far different and vastly higher life than others know. Show by your manner of living that you seek a higher good than the world seeks, that you have, indeed, received far greater blessings. Let your lives honor and glorify the Lord who has given you such blessings.

The so-called Christian life that does not honor Christ makes its sin the more heinous for the name it bears. Every sin the people of God commit is a provocation of Jehovah; not only in the act of disobedience itself, but also in the transgression of the second commandment. The enormity of the sin is magnified by the conditions that make it a blasphemy of God’s name and an occasion of offense to others. Paul says, “The name of God is blasphemed among the Gentiles because of you.” So a Christian should by all means guard the honor of God in his life. He must take heed that he be not guilty of blaspheming that name and of doing wickedness. The devil, aided by the world, construes every act, when possible, to reflect upon God’s honor and glory. His purpose is to injure the Church by charging offenses, thus deterring unbelievers from embracing the gospel and causing the weak to fall away.

To guard against such disaster, Christians should be particularly careful to give no occasion for offense in their conduct, and to value the name and honor of their God too highly to permit blasphemy of them. Let them remember that upon keeping sacred the name and honor of God depends their own standing before God and men. God promises, “Them that honor me will I honor.”

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 300–01.

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Led by the Spirit http://www.solapublishing.com/news_feedback/summaries.html Wed, 24 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

12 So then, brethren, we are debtors, not to the flesh, to live according to the flesh— 13 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. 14 For all who are led by the Spirit of God are sons of God.

Romans 8:12–14, RSV

From Luther

Like ourselves, Paul had to deal with two classes of people, the true and the false Christians. There is not so much danger from the adversaries of the doctrine; their opposition is so open that we can readily beware of them. But since the devil sows his seed among us who are called Christians and boast of the gospel, it behooves us to take heed of those who claim to be Christians. It is easy enough to boast of God and of Christ and of the Spirit. But whether such boasting has any foundation depends on whether or not the Spirit so works and rules in us as to subdue and mortify sin. For where the Spirit is, there assuredly he is not idle, nor powerless. He proves his presence by ruling and directing man and prevailing on him to obey and follow his promptings.

To be “led by the Spirit of God” means to be given a heart which gladly hears God’s Word and believes that in Christ it has grace and the forgiveness of sins; a heart which confesses and proves its faith before the world; a heart which seeks, above all things, the glory of God, and endeavors to live without giving offense, to serve others and to be obedient, patient, pure and chaste, mild and gentle; a heart which, though at times overtaken in a fault, and may stumble, soon rises again by repentance and ceases to sin. All these things the Holy Spirit teaches one if he hears and receives the Word, and does not willfully resist the Spirit.

The devil, who is also a spirit, persuades the hearts of the worldlings; but it soon becomes evident that his work is not that of a good or divine spirit. For he leads men to do the reverse of that which the Spirit of God leads them to do; they find no pleasure in hearing and obeying God’s Word, but despise God, and become proud and haughty, avaricious, unmerciful. Let every one therefore take heed that he deceive not himself. For there are many who claim to be Christians and are not. We perceive this from the fact that not all are led by the Spirit of God.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 299–300.

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Resist! http://www.solapublishing.com/news_feedback/summaries.html Tue, 23 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

19 Know this, my beloved brethren. Let every man be quick to hear, slow to speak, slow to anger, 20 for the anger of man does not work the righteousness of God. 

James 1:19–20, RSV

From Luther

To God alone belong honor, judgment, and vengeance, hence also wrath. But I fear this will not be done as long as we are in this life, and yet it would be grace, if we only became so pious as to make a beginning; for as soon as we suffer an injury, flesh and blood at once act as flesh and blood; we begin to rage and rave in anger and impatience. It is natural for us to feel hurt when suffering, injustice and violence attack us, hence it becomes necessary to check and restrain the feelings of anger and to resist them. The feeling that you are injured will pass away, but that desire to avenge yourself in any way is prohibited. If you cannot secure your rights without doing greater harm, let it go. It is not good to check or punish one wrong with another, nor is God willing to have universal justice perish because of your petty claims.

We know that God has committed the judiciary to the civil government and to that end established princes and lords, who bear the sword in God’s stead. Aside from this they are personally exactly like the other people are, having no more right to be angry than any one else. The judge or executioner, in condemning and executing a man that never personally did them an injury, does so in God’s stead, officiating in God’s place, inasmuch as the malefactor has become liable to God’s sentence and penalty. There should be no anger, nor bitterness in man’s heart, while God’s wrath and sword accomplish their work.

The same holds good in war, when you must defend yourself, thrust, beat and burn, then wrath and revenge are likely to reign supreme, and yet it should not proceed from the heart of man, but emanate from divine authority and command, so that the wicked be punished and peace be maintained. Hence where such wrath exists it is not to be called man’s wrath, but God’s. When unhappily you commingle God’s and man’s wrath, it is the miserable doings of the devil. Thus the wrath of man is at all times full of envy to his neighbor, but God’s wrath is administered according to his command and springs from a good heart, that deplores the fact that man should suffer any ill, and yet God must punish and abolish wickedness.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 298–99.

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The Sinful Conscience http://www.solapublishing.com/news_feedback/summaries.html Mon, 22 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

4 And when he had ceased speaking, he said to Simon, “Put out into the deep and let down your nets for a catch.” 5 And Simon answered, “Master, we toiled all night and took nothing! But at your word I will let down the nets.” 6 And when they had done this, they enclosed a great shoal of fish; and as their nets were breaking, 7 they beckoned to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. 8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Depart from me, for I am a sinful man, O Lord.”

Luke 5:4–8, RSV

From Luther

A sinful conscience is apt to do just as Peter does here, flee from its Saviour, and think: O God, I am not worthy to be saved and sit among the saints and angels! That treasure is far too high for me! But this is foolish; for should you establish yourself upon your own holiness, you would build on the sand. Not until Peter considered himself unworthy did he become really worthy. Just because you are a sinful person you must the more trust in God. In this matter you must open wide and greatly expand your heart that grace may freely flow into it.

It is proper that you know yourself, and the more thoroughly you do this, the better it is; but you must not on that account reject grace because of your sins. If you find that your conscience troubles you and would drive you to despair, you are most fortunate; then you will find consolation in the words of Micah and say: “Who is a God like unto thee, that pardoneth iniquity and casteth our sins into the depths of the sea?” All gods that do not take away sin are idols. These wish to discover righteousness, but the Lord God brings it. Therefore when your God comes to you and your conscience feels its sins, you must not despair. The more you feel your disgrace, the quicker God imparts grace.

The Scriptures praise God because he takes away sins and casts them into the depths of the sea. Gods says: “I, even I, am he that blotteth out thy transgressions for mine own sake; I will not remember thy sins.” We cannot become rid of our sins by our works, nor become righteous by means of any power within ourselves. God will do that without merit and without works, out of pure grace. Therefore the more you feel that you are a sinful man and the more you wish to flee from God, the more you should press toward him. Do not desist, but approach God with renewed confidence and hold fast to him.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 297–98.

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Without Distinction http://www.solapublishing.com/news_feedback/summaries.html Sun, 21 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

35 But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for he is kind to the ungrateful and the selfish. 36 Be merciful, even as your Father is merciful. 

Luke 6:35–36, RSV

From Luther

How is God our heavenly Father merciful? In this that he gives us all things, natural and spiritual, temporal and eternal, gratuitously and out of pure goodness. For should he give unto us according to our merits, he would have to give us only eternal condemnation. Therefore what he gives us in our possessions and honor is given out of pure mercy. He sees that we are captives of death; he is merciful and gives us life. He sees that we are the children of hell; but he is merciful and gives us heaven. He sees that we are poor, naked and exposed, hungry and thirsty; but he is merciful and clothes, feeds and gives us drink, and satisfies us with all good things. Thus, whatever we have, for the body or spirit, he gives us out of mercy, and pours his blessings over us and into us. Therefore Christ says: Imitate your Father and be also merciful as he is merciful.

This is not a common mercy, nor one that reason teaches. For that is selfish; it gives to the great and learned; it loves those who are beautiful; it gives to those from whom it has some benefit or advantage. It is a politic, beggarly, piece-meal mercy. Christians must not seek their own, but look at all alike, whether friend or foe, as our heavenly Father does. Where this mercy is not, there is also no true faith. For if your heart is not in the state of faith so that you know your God has revealed himself to you as good and merciful, without any merit on your part, while you were still an enemy and a child of wrath; if you believe this, you cannot refrain from showing yourself in like manner to your neighbor, and do all, out of the love of God, for your neighbor’s welfare. Therefore see to it that you make no distinction between friend and foe, the worthy and the unworthy. This has been said of faith and works, namely, that the motion of faith is inwards and upwards, of works, outward and downward. For thus we are righteous before God and men, in that we honor God and look direct to him and believe according to his Word, and in love do what we can for our neighbor.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 296–97.

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Bold Peace http://www.solapublishing.com/news_feedback/summaries.html Sat, 20 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

6 Have no anxiety about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which passes all understanding, will keep your hearts and your minds in Christ Jesus. 

Philippians 4:6–7, RSV

From Luther

This is the true peace that satisfies and quiets the heart; not in times when no adversity is at hand, but in the midst of it, when outwardly there is nothing but strife. This is the difference between worldly and spiritual peace. Worldly peace consists in removing the outward evil that disturbs the peace; when enemies besiege a city there is no peace; but when they depart peace returns. Such is the case in poverty and sickness. While they afflict you, you are discontented; but when they are removed and there is health and plenty, there is peace and rest again. He who experiences this peace is not changed, being just as faint-hearted whether the evil be present or not; only he feels it and is frightened when it is present.

Christian or spiritual peace, however, just turns the thing about, so that outwardly the evil remains, as enemies, sickness, poverty, sin, death and the devil. These are there and never desist, encompassing us on every side; nevertheless, within there is peace, strength and comfort in the heart, so that the heart cares for no evil, is really bolder and more joyful in its presence than in its absence. Therefore it is peace which passeth and transcendeth all understanding and all the senses. Reason cannot grasp any peace except worldly or external peace; it knows not how to comfort or satisfy a person in times of affliction. But when the Spirit comes, he lets the outward adversity remain, but strengthens the person, making the timid fearless, changing the troubled into a quiet, peaceful conscience.

Whence does he receive this? From his faith in Christ. For if I truly believe in the Lord from the depth of my heart, so that it can truly say: My Lord Christ has by his resurrection conquered my need, my sin, death and all evil, and will be with and in me; it is impossible for me to be faint-hearted and timid, no matter how much sin and death oppress me. If you look to Christ and believe on him, no evil that may befall you is so great that it can harm you and cause you to despair. Therefore it is impossible for the fruit of peace to be absent where faith is.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 294–95.

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The Majestic Command http://www.solapublishing.com/news_feedback/summaries.html Fri, 19 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

21 Also take with you every sort of food that is eaten, and store it up; and it shall serve as food for you and for them.” 22 Noah did this; he did all that God commanded him. 

Genesis 6:21–22, RSV

From Luther

This is the first passage in which praise for obedience to God is clothed in such a form of words. Later we find it stated repeatedly that Moses and the people did according to all that God commanded them. But Noah received commendation as an example for us. His was not a dead faith, which is no faith at all, but a living and active faith. He renders obedience to God’s commands, because he believes both God’s promises and threats; and he carefully carries out what God commanded with reference to the ark, the gathering of the animals and the food. This is unique praise for Noah’s faith, that he remains on the royal road — adds nothing, changes nothing and takes nothing from the divine command, but abides absolutely in the precept he has heard.

It is the most common and the most noxious sin in the Church, that people either altogether change God’s commands, or render something else paramount to them. They sin who swerve too much to the left by failing to perform the divine commands. Those who swerve to the right and do more than God has commanded, like Saul when he spared the Amalekites, sin even more grievously. They add a sham piety. While those who err on the left cannot excuse their error, these do not hesitate to ascribe to themselves remarkable merit, and such error is exceedingly common. God is wont sometimes to command common, ridiculous and even offensive things; but reason delights in splendid things. From the common ones it shrinks or undertakes them under protest. Thus the monks shrank from home duties and chose for themselves others, apparently of greater glamor. To-day the great throng, hearing that common tasks are preached in the gospel, despise it as a common thing and lacking in elegance. Such is the madness of man’s wisdom.

Hence Moses rightly commends Noah’s obedience when he says that he did everything the Lord had enjoined. That means to give God credit for wisdom and goodness. Noah kept his eye on the majesty of him who gave the command. That was enough for him, even though the command be absurd and apparently impossible. All such objections he passes by and takes his stand upon the one thing commanded by God.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 293–94.

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Eat What Is in Front of You http://www.solapublishing.com/news_feedback/summaries.html Thu, 18 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

21 Also take with you every sort of food that is eaten, and store it up; and it shall serve as food for you and for them.” 22 Noah did this; he did all that God commanded him. 

Genesis 6:21–22, RSV

From Luther

As the flood was to last a whole year, it was necessary to remind Noah of the food to be collected from the herbs and the fruits of the trees in order to preserve the life of man and of animals. Though the wrath of God was terrible to the destruction of everything born on earth, yet the goodness of the Lord shines forth in this awful calamity. He looks to the preservation of man and the animals, and through their preservation to that of the species. The animals chosen for preservation received food suitable to their nature. As for man he did not yet use flesh for food. He ate only of the vegetation of the earth, which was far more desirable before the flood than at present, after the remarkable corruption of the earth through the brackish waters.

It would have been an easy matter for God to preserve Noah and the animals for the space of a full year without food, as he preserved Moses, Elijah and Christ without food. But God in the government of the things created allows them to perform their functions. In other words, God performs his miracles along the lines of natural law. God also requires that we do not discard the provisions of nature, which would mean to tempt God, but that we use the things God has prepared for us with thanksgiving. A hungry man, who looks for bread from heaven, rather than tries to obtain it by human means, commits sin. Christ commands the apostles to eat what is set before them. Noah is here enjoined to employ the ordinary methods of gathering food. God did not command him to expect in the ark a miraculous supply of food from heaven.

The life of the monks is all a temptation of God. They abstain from certain meats, though God has created them to be received with thanksgiving by them that believe, and by those who know the truth, that every creature of God is good and nothing to be rejected, if it be received with thanksgiving.

We observe here the providence of God, by whose counsel the evil are punished and the good saved. By a miracle God preserves a portion of his creatures, when he punishes the wicked, and graciously makes provision for their posterity.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 292–93.

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A Constant Dying http://www.solapublishing.com/news_feedback/summaries.html Wed, 17 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

12 So then, brethren, we are debtors, not to the flesh, to live according to the flesh —  13 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.

Romans 8:12–13, RSV

From Luther

Here the apostle confesses that even in the Christian there is a remnant of the flesh, that must be put to death — all manner of temptation and lusts in opposition to God’s commandments. These are active in the flesh and prompt to sin. They are here called the “deeds of the body.” Of this nature are thoughts of unbelief and distrust, coldness and indolence with respect to God’s Word and prayer, carnal security and presumption instead of the fear of God, impatience and murmurings under suffering, anger and vindictiveness, or envy and hatred against our neighbor, avarice, unchastity and the like. Such inclinations as these dwell in flesh and blood and cease not to move and tempt man. Because of human infirmity they at times overtake him when he is not careful enough about transgression. They will surely overpower him unless he resolutely opposes them, and puts to death these “deeds of the body.” To do this means a severe struggle, a battle, which never abates, nor ceases as long as we live. The Christian dare never become slothful or negligent in this matter. He must constantly put to death the flesh lest he himself be put to death by it.

This constitutes the difference between those who are Christians and sanctified and those who are without faith and the Holy Spirit, or who grieve and lose the Spirit. For although believers, as well as unbelievers, are not wholly free from the sinful lusts of the flesh, they yet remain in repentance and the fear of God; they hold fast to the belief that their sins are forgiven for Christ’s sake, because they do not yield to them, but resist them. Therefore they continue under forgiveness, and their remaining infirmity is not fatal, nor damning to them as it is to those who, without repentance and faith, go on in carnal security and purposely follow their evil lusts against their own conscience, casting away from themselves both faith and the Holy Spirit. Having received the Holy Spirit, Christians are to comfort themselves with the fact that they have help and strength to resist and mortify sin.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 291–92.

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Our Sufficiency http://www.solapublishing.com/news_feedback/summaries.html Tue, 16 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

4 Such is the confidence that we have through Christ toward God. 5 Not that we are competent of ourselves to claim anything as coming from us; our competence is from God, 6 who has made us competent to be ministers of a new covenant, not in a written code but in the Spirit; for the written code kills, but the Spirit gives life. 

2 Corinthians 3:4–6, RSV

From Luther

These words are blows and thrusts at the false apostles and preachers. We rely not upon ourselves or our wisdom and ability, Paul would say; we preach not what we ourselves have invented. But this is our boast and trust in Christ before God, that we have made of you a divine epistle; have written upon your hearts, not our thoughts, but the Word of God. We are not glorifying our own power, but the works and power of him who has called and equipped us for such an office; from whom proceeds all you have heard and believed.

It is a glory which every preacher may claim, to be able to say with full confidence of heart: This trust have I toward God in Christ, that what I teach and preach is truly the Word of God. Likewise when he performs other official duties in the Church — baptizes a child, absolves and comforts a sinner — it must be done in the same firm conviction that such is the command of Christ. Who would teach and exercise authority in the Church without this glory, “it were better for him that a millstone were hanged about his neck, and that he were drowned in the depths of the sea.” For the devil’s lies is what he preaches, and death is what he effects.

God puts into our heart and mouth what we should say, and impresses it upon your heart through the Holy Spirit. We cannot ascribe to ourselves any honor, cannot seek our own glory as the self-instructed, proud spirits do; me must give to God the honor, and must glory in the fact that by his grace and power he works in you unto salvation through the office committed unto us. Nothing should be taught and practiced in the Church but what is unquestionably God’s Word. Man’s achievements, man’s reasoning and power, are of no avail in spiritual matters save in so far as they come from God. For it is of no moment that men observe our greatness and ability; the important thing is that poor souls may rest assured of being presented with God’s Word and works, whereby they may be saved.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 289–90.

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Bless the Work of Our Hands http://www.solapublishing.com/news_feedback/summaries.html Mon, 15 Aug 22 00:00:00 +0000

From the Word

Today's online Scripture jigsaw

And when he had ceased speaking, he said to Simon, “Put out into the deep and let down your nets for a catch.”

Luke 5:4, RSV

From LutherWhen Christ wished to bestow his gifts upon Peter and the others he did not cause the fish to leap into the boat without labor or nets, as he very well might have done. He commanded them to put out into the deep and let down their nets. They are to engage in the handicraft they understood and were accustomed to. Christ keeps aloof from the lazy, unfaithful idlers who will not do as they have been commanded, and will not keep their hands and feet from straying. Thus he teaches a twofold lesson, that he will not give us anything unless we work for it, and that the things that we obtain do not come from our work, but from God’s help and blessing. You are to work, but you are not to depend upon that work, as if that which resulted from it were of your own accomplishment.

Our work produces and bestows nothing. Yet it is necessary as a means through which we may receive what God gives. The disciples must use their hands to let down the nets and draw them in, if they wish to secure anything, and must be willing to do so. Yet they must acknowledge that their labor did not bring about the result, otherwise they would have succeeded without Christ in the first place. He permits them to make a trial and discover by experience that the toil of this entire night has been in vain and to no purpose.

This he teaches us by daily experience in all kinds of affairs and doings on earth. Very often he permits us to labor long and arduously without results, till it becomes bitterly painful to us, and we are forced to complain with Peter: “We have toiled all night, and have taken nothing.” This he does that we may not venture to depend upon our labor, but may know that he must grant it success, and that we have not secured this through our own efforts, skill, or diligence. All human life and nature are such that, until God gives the increase, we may often labor long and much to no purpose. But the work is not to cease on that account, nor should any man be found without work. God giveth the increase.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 288–89.

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On Being Useful http://www.solapublishing.com/news_feedback/summaries.html Sun, 14 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

4 And when he had ceased speaking, he said to Simon, “Put out into the deep and let down your nets for a catch.” 5 And Simon answered, “Master, we toiled all night and took nothing! But at your word I will let down the nets.” 6 And when they had done this, they enclosed a great shoal of fish; and as their nets were breaking, 7 they beckoned to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. 8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Depart from me, for I am a sinful man, O Lord.” 9 For he was astonished, and all that were with him, at the catch of fish which they had taken; 10 and so also were James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, “Do not be afraid; henceforth you will be catching men.”

Luke 5:4–10, RSV

From Luther

That Peter is not alarmed on account of his unworthiness and sins is an abundant comfort and grace. He is not only to have the forgiveness of sins, but is also to know that God intends to accomplish still greater things through him by making him a help and comfort to others. What Christ would say is, That which thou hast accomplished by the draught of fishes is much too little; really, it is nothing at all. Thou art henceforth to become a different kind of fisherman, in a different sea, with a different net and boat. I am going to engage thee in a business which shall be called “catching men.” This means that throughout the entire world, thou art to draw away souls from the power of the devil into the kingdom of God. Then only wilt thou become the sort of man that can help others, even as thou thyself hast been helped.

From this gospel let us rightly comprehend and grasp Christ and the power of his comfort, that we may comfort both ourselves and others, and may instruct and remind the consciences which are in distress and fear that may by no means run or flee away from Christ, but may much rather flee to him and wait for his comfort. Thus to fear and run away is nothing else than to drive your own salvation and happiness away from you. Christ has not come to make you afraid, but to remove your sins and distress from you. Nor does he draw nigh and follow after you to drive you away, but that he may kindly allure you to himself. “Fear not” speaks to your heart, and to the hearts of all troubled consciences, and pronounces absolution from all sins and removes all fear. He will grant you a still richer grace by making you such a holy, blessed and useful man in his kingdom that you can be of comfort to others and can bring those to him who like yourself are now full of fear and in need of comfort and grace. Here you see how a man is delivered from spiritual poverty and distress through Christ’s Word. He obtains forgiveness of sins and peace of conscience with increase of spiritual gifts through the grace of Christ.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 287–88.

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The Curse of Humanity http://www.solapublishing.com/news_feedback/summaries.html Sat, 13 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

6 There is great gain in godliness with contentment; 7 for we brought nothing into the world, and we cannot take anything out of the world; 8 but if we have food and clothing, with these we shall be content. 9 But those who desire to be rich fall into temptation, into a snare, into many senseless and hurtful desires that plunge men into ruin and destruction. 10 For the love of money is the root of all evils; it is through this craving that some have wandered away from the faith and pierced their hearts with many pangs. 

1 Timothy 6:6–10, RSV

From Luther

Those who plant themselves among the thorns of avarice, and seek after great possessions, must suffer the consequences of being stung and torn and must fall, not only into manifold temptations and dangers, but also into snares in which they are so thoroughly caught that they sink into a temporal destruction and eternal damnation from which they can never again escape. Of this we have daily examples even in those who boast of the gospel and Christianity. Everywhere we find robbery, oppression, assessment and usury, to such an extent that even God and conscience are set aside for the sake of a miserable penny. Then, as if such a fall were not deep enough, they harden themselves, and keep on their course defiantly and sacrilegiously, until they sink so far as to become enemies of the Word of God, become blind and deaf, so unblessed and accursed that they are of no service in any vocation of life, and can do nothing that is wholesome and good or useful to the pleasure and improvement of others.

All comes from this that men are bent on being rich. Such covetousness and cares do assuredly keep company with a pride that makes men aim at being something great and powerful. Covetousness would appropriate everything to itself. It would at first have this house, this field, this castle, this village. It grows greater and greater till it becomes a dragon’s tail that draws everything after it. Where covetousness has once become rooted, it daily brings forth cares of a hundred different kinds; there the human heart boils and bubbles with countless insatiable lusts and desires that serve no other purpose than its own destruction, and springs from no other source than man’s fall from faith, and thence from one temptation and snare to another. It is a dreadful plague that has taken such thorough possession of men that, on account of it, they can do nothing good or useful, and can no longer have any thought of serving God or man. The curse has already been pronounced that he shall never be satisfied and that he must endure all sorts of misfortune and heartaches through the very things he has coveted to his everlasting destruction.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 286–87.

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No Worries http://www.solapublishing.com/news_feedback/summaries.html Fri, 12 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

3 So he told them this parable: 4 “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost, until he finds it? 5 And when he has found it, he lays it on his shoulders, rejoicing. 6 And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep which was lost.’ 7 Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.

Luke 15:3–7, RSV

From Luther

This great and good Shepherd is not satisfied to seek his lost sheep so lovingly and carry it home so gently with joy; but when he brings it home he appoints a special feast and season of joy, and calls together his friends and neighbors to rejoice with him. Yea, he makes a great jubilee. Thus God in heaven together with all the heavenly hosts and all creatures rejoice over one sinner that repents. Here is shown who the lost sheep is, namely, the sinner who repents, that is, who feels his sins and is heartily sorry on account of them, and would gladly be free from them, come to Christ and amend his life. The character of Christ is such as to seek and carry no sheep except that which is lost and knows no refuge or help of its own.

How could Christ preach more effectively and comfortingly, or what more should he do to make the heart joyful and awaken a strong confidence in him? He is such a Shepherd as is not only unwilling to lose his sheep, but anxiously seeks it; and when he has found it, he carries it home with all joy, and instigates such a feast of joy that all the angels and saints in heaven and all creatures rejoice and smile so benignly that even the sun must shine more lovely. For when man is sorrowful, the sun and everything appears dark to him, but when the heart is joyful everything appears lighter and brighter to him.

He who will firmly believe Christ to be this kind Shepherd shall receive true consolation and joy in Christ the Lord; because he has here the promise, that if he cling unto Christ and permit himself to be carried on his shoulders, he is a dear guest in the kingdom of heaven and will be received with great joy. Therefore if you desire to possess true comfort and joy, learn to impress this lovely picture on your heart. In Christ you find all things, if you only remain under his protection and lie still upon his shoulders. You need not be troubled about sin, death or life, you have all things in Christ who carries and defends you.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 285–86.

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God Remembered http://www.solapublishing.com/news_feedback/summaries.html Thu, 11 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

23 He blotted out every living thing that was upon the face of the ground, man and animals and creeping things and birds of the air; they were blotted out from the earth. Only Noah was left, and those that were with him in the ark. 24 And the waters prevailed upon the earth a hundred and fifty days. 8:1 But God remembered Noah and all the beasts and all the cattle that were with him in the ark. And God made a wind blow over the earth, and the waters subsided.

Genesis 7:23–8:1, RSV

From Luther

When that horrible wrath had exhausted itself, and all flesh and living things on the earth had been destroyed, the promise made by God to Noah and his sons, that they were to be the seed of the human race, began to be realized. No doubt this promise was to them an object of eager expectation. No life is so hedged about with difficulties as that of faith. This was the life lived by Noah and his sons, whom we see absolutely depending upon the heavens for support. The earth was covered with water. There was no bottom on which to stand. It was the word of promise that upheld them, as they drifted in this welter of waters.

The difficulty besetting Noah is hinted at in the words, “God remembered.” Moses thus intimates that Noah had been tossed on the water so long that God seemed to have forgotten him entirely. They who pass through such mental strain, when the rays of divine grace are gone and they sit in darkness or are forgotten by God, find by experience that it is far more difficult to live in the Word or by faith alone than to be a hermit or a monk. Hence it is not a meaningless expression when the Holy Spirit says that “God remembered Noah.” He means that from the day that Noah entered the ark, no word was spoken, nothing was revealed to him; that he saw no ray of divine grace shining, but merely clung to the promise which he had accepted, while the waters and waves raged as if God had certainly forgotten him.

The word “remembered” indicates that great sadness beset both man and beast during the entire time of the flood. It must have been by dint of great patience and extraordinary courage that Noah and the others bore this lapse from God’s memory, which is simply unbearable to the flesh without the Spirit, even in slight trials. True, God always remembers his own, even when he seems to have forgotten them; but Moses indicates that he remembered his people here in a visible way, by a sign, and by openly fulfilling what he had previously promised through the Word and the Spirit. This story sets before us an example of faith, of endurance and patience.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 283–84.

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Revelation of the Divine http://www.solapublishing.com/news_feedback/summaries.html Wed, 10 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

33 O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! 34 “For who has known the mind of the Lord, or who has been his counselor?” 35 “Or who has given a gift to him that he might be repaid?” 36 For from him and through him and to him are all things. To him be glory for ever. Amen. 

Romans 11:33–36, RSV

From Luther

The reason and wisdom of man go so far as to reach the conclusion, although feebly, that there must be one eternal being, who has created and who preserves and governs all things. Man sees such a beautiful and wonderful creation in the heavens and on the earth, one so wonderfully, regularly and securely preserved and ordered, that he must say: It is impossible that this came into existence by mere chance, or that it originated and controls itself; there must have been a Creator and Lord from whom all these things proceed and by whom they are governed.

But, even knowing this, we have not yet searched out or fathomed the exalted, eternal, divine essence of the Godhead. For even though I have learned that there is an only divine majesty, who governs all things, I do not thereby know the inner workings of this divine essence himself; this no one can tell me, except in so far as God himself reveals it in his Word. Now we Christians have the Scriptures which we know to be the Word of God. From these, and from no other source, we have obtained all that is known of God and divine works from the beginning of the world. And our knowledge is confirmed and proven by great miracles, even to the present day. These Scriptures declare that there is no God nor divine being save this one alone. They not only manifest him to us from without, but they lead us into his inner essence, and show us that in him there are three persons; not three Gods or three kinds of divinity, but the same undivided, divine essence.

Such a revelation is radiantly shed forth from the declaration of his divine counsel and will. In that counsel and will it was decreed from eternity and was proclaimed in his promises, that his Son should become man and die to reconcile man to God. This no angel nor any other creature could do; it must be done by God himself. It could not be done by the person of the Father, who was to be reconciled, but it must be done by a second person with whom this counsel was determined and through whom and for whose sake the reconciliation was to be brought about.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 282–83.

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Our Neighbor's Honor http://www.solapublishing.com/news_feedback/summaries.html Tue, 09 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 Now the tax collectors and sinners were all drawing near to hear him. 2 And the Pharisees and the scribes murmured, saying, “This man receives sinners and eats with them.” 3 So he told them this parable: 4 “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost, until he finds it? 5 And when he has found it, he lays it on his shoulders, rejoicing. 

Luke 15:1–5, RSV

From Luther

Christ is the good shepherd. He has lighted the lamp, that is, the gospel, and he goes about in the desert, that is, the world. He seeks the lost sheep, when he comes with his Word and proclaims to us first our sins, and then his grace and mercy. Christ’s declaration, that he is the Shepherd and has laid our sins upon his shoulders, makes us fully trust in him, and makes publicans and sinners run after him. These would not have come to him, had they regarded him as a hard and wrathful judge; they were drawn to him when they heard this loving doctrine.

Learn from this, that our neighbor is to be sought as a lost sheep, that his shame is to be covered with our honor, that our piety is to be a cover for his sins. When you come together, conceal the shame of others, and do not cause wounds which you cannot heal. Should you meet with anything like this in some one’s house, throw your mantle over it and close the door. A very good reason for doing this is that you would have others do the same to you. Christ acts thus. He keeps silent and covers our sins. He could expose us to shame and tread us under foot, but he does not do so. All will be brought to light, however, at the final judgment. There is in God’s judgment no greater sin on earth than when pious men and women despise those who lie in their sin.

Hence this gospel is very comforting to sinners. But while it is friendly to sinners, it is a source of great fear to Pharisees. It is spoken to those only who acknowledge their sins, and they acknowledge their sins when they repent of them. It is of no use to the Pharisees, for they do not acknowledge their sins. To those who acknowledge them and are about to despair, the gospel must be brought. When your sins are gnawing at you, and your heart is agitated, say: Oh, God! I have come to feel my sins, I need the one Shepherd who seeketh me. I will freely venture on the gospel. When you thus come to God, you are already the sheep placed upon his shoulders. You have found the Shepherd.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 281–82.

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Helping Sinners http://www.solapublishing.com/news_feedback/summaries.html Mon, 08 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 Now the tax collectors and sinners were all drawing near to hear him. 2 And the Pharisees and the scribes murmured, saying, “This man receives sinners and eats with them.” 

Luke 15:1–2, RSV

From Luther

We have here the Pharisees and hypocrites, who are exceedingly pious people and are over head and ears in holiness. We have also the open sinners and publicans, who were over head and ears in sin. These were despised by those shining saints, and were not considered worthy of their society. But Christ intervenes with his judgment and says that those saints are to stoop down and take the sinners upon their shoulders, and with their righteousness and piety they are to bear in mind to help the others out of their sins.

It is truly a Christian work to descend and get mixed up in the mire of the sinner, taking his sin upon ourselves and floundering out of it with him, not acting otherwise than if his sins were our own. We should rebuke and deal with the sinner in earnest; yet we are not to despise but sincerely to love him. There are great and good works in which we should exercise ourselves. But no man pays attention to them. Such works have entirely faded away, and it is to be feared that the holiest are in the deepest hell, and that sinners are mostly in heaven. Moses acted thus when the Israelites worshiped the molten calf. He mingled freely with the people in their sins. He punished them severely, but afterward he went up and bowed down before God, and prayed that he would forgive the people their sin, or blot him out of the Book of Life. Here we have a man who knew that God loved him and had written his name in the book of the blessed. Thus Paul also at times severely rebuked the Jews, yet he writes to the Romans, “I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh.” Thus we should act and serve our neighbor; but such a course is much too lofty for reason and passes beyond its conception. Our bearing toward sinners should be: inwardly, the heart in service; outwardly, the tongue in earnest. This is what Christ, our Captain, has manifested in himself. He could have justly condemned us as sinners, but de did not do so. He gave himself to be our Servant. His righteousness has served for our sins, his fulness for our feebleness, his life for our death.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 280–81.

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The Humble Gospel http://www.solapublishing.com/news_feedback/summaries.html Sun, 07 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 Now concerning spiritual gifts, brethren, I do not want you to be uninformed. 2 You know that when you were heathen, you were led astray to dumb idols, however you may have been moved. 3 Therefore I want you to understand that no one speaking by the Spirit of God ever says “Jesus be cursed!” and no one can say “Jesus is Lord” except by the Holy Spirit. 

1 Corinthians 12:1–3, RSV

From Luther

No one can possibly possess the Holy Spirit, if he does not regard Christ as the Lord, much less if he call him accursed. Destroy the foundation and you destroy all; there will be no God, no Spirit, and all your claims, teaching and works are naught. You must recognize and be governed by the fact that either Christ must be received and believed in as the one true Lord, and praised and glorified as such, or else he will be cursed; between these alternatives is no medium. We are to make the doctrine of this verse the standard and authority as to what and how we preach concerning Christ. He who speaks by inspiration of the Holy Spirit certainly will not curse Christ; he will glorify and praise him. If his teaching is not to the glory of God, you may safely conclude that he is not true, not inspired by the Holy Spirit.

Thus Paul rejects the glorying and boasting of the sects over their offices and gifts — they who pretend to be filled with the Spirit and to teach the people correctly, and who make out that Paul and other teachers are of no consequence. Themselves the chief of apostles, the people must hear them and accept their baptism. More than that, they demand a higher attainment in the Spirit for gospel ministers, deeming faith, the sacrament and the outward office insufficient. All such teachers are in reality simply guilty of condemning, reproaching and cursing Christ, though themselves bearing and boasting that name. To slight Christ’s Word and ministry, and exalt in their stead other things as mediums for obtaining the Holy Spirit and eternal life, or at least as being equally efficacious and essential — what is this but scorning Christ and making him of no consequence? The tongue of a minister — the language he employs — must be of that simplicity which preaches naught but Christ. If he is to testify of the Saviour and glorify him, he cannot present other things whereby Christ would be ignored and robbed of his glory.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 279–80.

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Misdirection http://www.solapublishing.com/news_feedback/summaries.html Sat, 06 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

36 As they were saying this, Jesus himself stood among them. 37 But they were startled and frightened, and supposed that they saw a spirit. 38 And he said to them, “Why are you troubled, and why do questionings rise in your hearts? 39 See my hands and my feet, that it is I myself; handle me, and see; for a spirit has not flesh and bones as you see that I have.” 41 And while they still disbelieved for joy, and wondered, he said to them, “Have you anything here to eat?” 42 They gave him a piece of broiled fish, 43 and he took it and ate before them. 

Luke 24:36–43, RSV

From Luther

As the text gives occasion, we may here speak of ghosts, or walking spirits, for we see here that the Jews and the apostles themselves held that spirits roam about and are seen by night and at other times. But the Scriptures do not say, nor give any example, that such are the souls of dead persons walking among the people and seeking help, as in our blindness and delusion by the devil we have heretofore believed.

We have good reason not to believe such apparitions of roaming, erring spirits that profess to be souls. First, because the Scriptures nowhere say that the souls of the deceased that have not yet risen should wander about among the people; whereas everything else we need to know is clearly revealed in the Scriptures. Not one word of this is given for our instruction, nor is it possible that we should grasp and understand the state of the spirits that have departed from the body before the resurrection and the day of judgment; for they are sundered and separated altogether from the world and from this generation. Furthermore, it is clearly forbidden in the Scriptures to consult the dead or to believe them who do. God will neither let one rise from the dead, nor preach, because we have Moses and the prophets, or the Scriptures.

Know therefore that all ghosts and visions, which cause themselves to be seen and heard, especially with din and noise, are not men’s souls, but evidently devils that amuse themselves either to deceive the people with false claims and lies, or unnecessarily frighten and trouble them. A Christian should be well girded with God’s Word and faith, that he may not be deceived nor affrighted, but abide in the doctrine that he has learned and confessed from the gospel of Christ, and cheerfully despise the devil with his noise. Nor does he tarry long when he feels that a soul trusts in Christ and despises him.

That Christ shows his hands and his feet to his disciples signifies that they were weak. But he does not rebuke them; he lovingly comforts them that they might be strong and fearless. Hence they were also made cheerful and of good courage. Therefore we ought not to cast away the weak, but so deal with them that they may become strong and of good cheer.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 277–79.

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The Inclination of the Heart http://www.solapublishing.com/news_feedback/summaries.html Fri, 05 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

20 Then Noah built an altar to the LORD, and took of every clean animal and of every clean bird, and offered burnt offerings on the altar. 21 And when the LORD smelled the pleasing odor, the LORD said in his heart, “I will never again curse the ground because of man, for the imagination of man’s heart is evil from his youth; neither will I ever again destroy every living creature as I have done. 22 While the earth remains, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease.” 

Genesis 8:20–22, RSV

From Luther

This is a powerful passage relating to original sin. Whoever weakens its force, goes groping like the blind man in the sunlight, failing to see his own acts and experiences. Look in how many ways sin manifests itself in our earlier years. What an amount of switching it requires until we are taught order and attention to duty! What then shall we say of the inward vices when unbelief, presumption, neglect of the Word, and wicked views grow up? Original sin is not a slight disorder or infirmity, but complete lawlessness, the like of which is not found in other creatures, except in evil spirits. Not even the saints are excepted. For we learn by experience that even holy men can scarcely stand firm; that even they are often entangled by gross sins, being overwhelmed by such natural corruptions.

The Hebrew ne-urim denotes the age when man begins to use his reason; this naturally occurs in the sixth year. Similarly the term ne-arim is used to denote boys and youths who need the guidance of parents and teachers up to the age of manhood. It will be profitable for each of us to glance backward to that period of life and consider how willingly we obeyed the commands of our parents and teachers, how diligent we were in studying, how persevering we were, how often our parents punished our sauciness. Who can say for himself that he was not much more pleased to go out for a walk, to play games and to gossip than to go to church in obedience to his parents.

Although these impulses can be corrected or bridled to a certain extent by discipline, they cannot be entirely rooted out of the heart, as their traces show when we are grown up. God, indeed, causes some persons to experience emotions which are naturally good; but they are induced by supernatural power. Thus Cyrus was impelled to restore the worship of God and to preserve the Church. But such is not the tendency of human nature. Where God is present with his Holy Spirit, there only the imagination of the human heart gives place to the thoughts of God. God dwells there through the Word and the Spirit. But Moses speaks here only of those who are without the Holy Spirit; they are wicked even at their best.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 276–77.

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Intolerant http://www.solapublishing.com/news_feedback/summaries.html Thu, 04 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

Do not wonder, brethren, that the world hates you.

1 John 3:13, RSV

From Luther

Why this hostility? Because the apostles sought to deprive the world of its idolatry and damnable doings. Such good works the world could not tolerate. What it desires is nothing but praise and commendation for its own evil doings, expecting from God the impossible endorsement, “Your deeds are good and well-pleasing to me. You are pious children. Just keep on cheerfully killing all who believe and preach my Word.”

In the same way the world conducts itself to-day with reference to our gospel. For no other reason are we hated and persecuted than because we have, through God’s grace, proclaimed his Word that has rescued us from the blindness and idolatry in which we had sunken as deeply as the world, and because we desire to rescue others. We preach no other doctrine than faith in Christ, which they themselves confess in words. We differ only in our claim that Christ having been crucified for us and having shed his blood to redeem us from sin and death, our salvation is not effected by our works, or holiness or devotion. The fact that we do not regard their faithless worship equal to Christ himself, but teach men to trust in the grace of God and not in their own worthiness, and to render him gratitude for his grace—this fact is intolerable to the world. No unity or harmony is to be hoped for; the world will not forsake its idolatry nor receive the faith.

So to understand the world as to know what we may expect from it is essential and valuable to the Christian. Thus armed he will not be dismayed and become impatient of suffering, nor permit its malice and ingratitude to mislead him to hate and desire for revenge. He will keep his faith and love, suffering the world to go its way if it refuse to hear his message. The Christian should expect nothing better from the world than its bitter persecution for his good works and love, Such knowledge is comforting to the godly little company of Christians. If they fare better, they thank God for it. But they are ever to abide in love toward God, whose love they have received and felt, and likewise toward men, their enemies not excepted.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 275–76.

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The Divine Reminder http://www.solapublishing.com/news_feedback/summaries.html Wed, 03 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

15 What then? Are we to sin because we are not under law but under grace? By no means! 16 Do you not know that if you yield yourselves to any one as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness?

Romans 6:15–16, RSV

From Luther

Necessarily your life must be obedient to some master. Either you obey sin, to continue in the service of which brings death and God’s wrath, or you obey God in grace unto a new manner of life. Reason teaches, through the law, good works and forbids evil, but it is unable to comprehend why its teachings are not fulfilled. It perceives, from the results which follow disrespect for the law, that it is best to honor it, that it is right and praiseworthy not to steal and commit crime. But it fails to understand why, after its teachings are given, they are not naturally fulfilled. With sword, rack and gallows the judge may restrain public crime, but he cannot punish more than what is known and witnessed to before court. Whatever is done secretly and does not come before him, he cannot punish or restain.

The Word of God, however, teaches how to crush the head of the serpent and to slay the evil, so that judge and executioner are no longer necessary. It tells us that a Christian has certain knowledge that through the grace of Christ his sins are forgiven, blotted out and deprived of condemning power. Because he has obtained and believes in such grace, he receives a heart abhorrent of sin. Although feeling within himself the presence of evil thoughts and lusts, yet his faith and the Holy Spirit are with him to remind him of his baptism. He says: Although time and opportunity permit me to do evil and I run no risk of being detected and punished, I will not do it, but will obey God and honor Christ my Lord, for I am baptized into Christ and as a Christian am dead unto sin, nor will I come again under its power.

So acted godly Joseph, who, when tempted by his master’s wife, “left his garment in her hand, fled and got him out.” He was but flesh and blood and naturally not insensible to her inducement, to the time and opportunity, to the friendship of the woman. But he restrained himself, not yielding even in thought to the temptation. Such obedience to God destroys, indeed, the source of sin and evil.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 274–75.

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Blind to Grace http://www.solapublishing.com/news_feedback/summaries.html Tue, 02 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

4 For the word of the LORD is upright; and all his work is done in faithfulness. 5 He loves righteousness and justice; the earth is full of the steadfast love of the LORD. 

Psalm 33:4–5, RSV

From Luther

When a babe is born blind we see what a painful thing the lack of sight is, what a precious thing even one eye would be, and what a divine blessing a healthy, bright countenance is. The eye serves us our whole lifetime and without it one had rather be dead; and yet no one thanks God for it. The psalmist had pure eyes and could see far, that the whole world was full of the goodness and the lovingkindness of God. From whom does this goodness come? Have we deserved it? No, but it has pleased God to cast his gifts promiscuously into the world, which the unthankful receive almost as freely as the thankful. We are grieved when we are obliged to lose a few dollars, or to give them to the poor. How much of his goods does God daily cast into the world and no one thanks him for anything?

We may observe all God’s creatures and become convinced of his goodness in them. “He makes his sun to rise on the evil and on the good, and sendeth rain on the just and unjust.” He enlightens our eyes, but who acknowledges that it is God’s blessing? If some morning the sun should not rise, what distress and anxiety it would cause, but since it rises and shines daily at the appointed time, no one considers it a blessing. So it is with the rain from heaven, with the grain in the field and with all that God has created. They exist in such abundance and are daily bestowed upon us so plenteously that we fail to see them.

At times God permits some man to fall into anxiety, into pain and distress; he becomes blind, lame, dropsical. The disciples asked the Lord concerning the man blind from his birth, whether he or his parents had sinned. The Lord answered, “Neither has this man sinned, nor his parents; but that the works of God should be made manifest in him.” God sees that the treasures of this world do not move us. In his grace he presents to us a blind person, so that, when we do not recognize his grace and kindness in our good fortune, we may at least do so in our misfortune.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 272–73.

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Stewards of the Gospel http://www.solapublishing.com/news_feedback/summaries.html Mon, 01 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

This is how one should regard us, as servants of Christ and stewards of the mysteries of God.

1 Corinthians 4:1, RSV

From Luther

To serve Christ, or God, is defined by Paul as fulfilling an office ordained of God, the office of preaching. This office is a service or ministry proceeding from Christ to us and not from us to Christ. To make himself clearly understood in this matter of service or ministry, Paul carefully adds to the word “ministers” the explanatory word “stewards,” which cannot be understood otherwise than as referring to the office of the ministry.

He calls his office “service or ministry of Christ,” and himself “minister of Christ,” because he was ordained of God to the office of preaching. Thus all apostles and bishops are ministers of Christ; that is preachers, messengers, officers of Christ, sent to the people with his message. The meaning of the verse, then, is: Let every individual take heed not to institute another leader, to set up another Lord, to constitute another Christ. Rather be unanimously loyal to the one and only Christ. We apostles are not your lords, nor your masters; we do not preach our own interests, nor teach our own doctrines. We do not seek to have you obey us, or give us allegiance and accept our doctrine. We are messengers and ministers of him who is your Master, your Lord and Leader. We preach his word, enlist men to follow his commandments and lead only into his obedience.

He who so receives us, receives, not us, but Christ, whom we alone preach. But he who does not regard us, does us injustice, discards Christ, the one true Leader, sets up another in his stead and makes gods of us. Where more authority is assumed than God’s command grants, idolatry results and the leader assumes a new character. The Church has no other doctrine than that of Christ, no other obedience than to obey him.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 271–72.

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The Righteous Man http://www.solapublishing.com/news_feedback/summaries.html Sun, 31 Jul 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

8 But Noah found favor in the eyes of the LORD. 9 These are the generations of Noah. Noah was a righteous man, blameless in his generation; Noah walked with God. 10 And Noah had three sons, Shem, Ham, and Japheth.

Genesis 6:8–10, RSV

From Luther

Noah is called “just” because of his faith in God, because he first believed the general promise with respect to the seed of the woman and then also the particular one respecting the destruction of the world through the flood and the saving of his own offspring. On the other hand he is called “perfect” (“upright”) because he walked in the fear of God and conscientiously avoided murder and other sins with which the wicked polluted themselves in defiance of conscience. Nor did he permit himself to be moved by the frequent offenses of men most illustrious, wise, and apparently holy.

Great was his courage. Today it appears to us impossible that one man should oppose himself to all mankind, condemning them as evil, while they despise the Church and God’s Word and worship, and maintain that he alone is a son of God and acceptable to him, therefore, is a marvelous man, and Moses commends this same greatness of mind when he plainly adds “in his generations,” or “in his age,” as if he desired to say that his age was, indeed, the most wicked and corrupt.

In the history of Enoch we explained what it means to “walk with God,” namely, to advocate the cause of God in public. To be just and upright bespeaks private virtue, but to walk with God is something public — to advocate the cause of God before the world, to wield his Word, to teach his worship. Noah was not only just and holy for himself, but he was also a confessor; he taught others the promises and threats of God, and performed and suffered all that behooves a public personage in an age so exceedingly wicked and corrupt.

Peter beautifully sets forth what it means to walk with God when he calls Noah a preacher, not of the righteousness of man, but of God — the righteousness which comes by faith in the promised seed. What reward Noah received from the ungodly for his message Moses does not indicate. The statement is sufficient that he preached righteousness, that he taught the true worship of God while the whole earth opposed him. What a noble example of patience and other virtues Noah is, who was just and irreproachable in that ungodly generation and walked with God.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 270–71.

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A Friend of Sinners http://www.solapublishing.com/news_feedback/summaries.html Sat, 30 Jul 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 Now the tax collectors and sinners were all drawing near to hear him. 2 And the Pharisees and the scribes murmured, saying, “This man receives sinners and eats with them.” 

Luke 15:1–2, ESV

From Luther

Luke freely and plainly tells us what kind of people Christ had about him, namely, those who openly lived as they should not live. Thus it would appear that the Pharisees had sufficient reason to blame him, because he pretended to be a pious and holy man and kept company with such low characters. At that time men called publicans were scattered through the land, to whom the Romans gave charge of a city and required of them a certain amount of revenue. Those who collected such revenue or tax managed matters so as to have a profit from it. As the sum appointed for each city or office was large, these officers extorted without let or hindrance, so that they might enjoy more as their own. Their masters were so close with them that they could not gain much for themselves, if they would act justly and take advantage of no one. Hence they were reported in all lands as extortioners in whom little good or honesty could be found.

So other great crowds in general were called “sinners,” who in other respects were worse people and publicly lived in a shameful and wild state, in covetousness, adultery and the like. Such drew near to Christ to hear him, since they had heard that in the light of his doctrine and his many miracles he was an excellent man. Now there was after all a spark or two of virtue and honesty in them, since they had a desire for Christ and gladly heard his doctrine and wished to see what he did. They had heard nothing but good of him, and they well knew that their doings did not harmonize with his life, yet they feel no enmity against him, but go to him, not to seek any evil in him, but to see and hear something good, and to hope that they might become better.

The scribes and Pharisees, who were held to be the most pious and holy, were such poisonous reptiles that they were not only enemies of Christ, but could not even suffer poor sinners to come to him and hear him that they might be made better. They called him a “wine-bibber and a glutton” and a “friend of publicans and sinners.” Such names he must bear from these holy people, not because he was given to gluttony and drunkenness, but because he permitted “publicans and sinners” to come to him.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 269–70.

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Nothing To Do http://www.solapublishing.com/news_feedback/summaries.html Fri, 29 Jul 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

And the master said to the slave, ‘Go out into the highways and along the hedges, and compel them to come in, so that my house may be filled.

Luke 14:23, RSV

From Luther

This refers to the heathen, who have dwelt in no city, who were without any worship of the true God, but were idolatrous, and did not know what God was. Go thither, he says, and compel them to come in. For the world arrays itself against the gospel in every way, and cannot tolerate this doctrine, and yet this housefather wants his house full of guests; he has made preparations, and now must have people to eat, drink and be joyful, even if he had to make them of stones.

But how shall we compel, as God does not want any forced worship? He desires that we should preach thus: Dear friend, do not despair because you are a sinner and have such a terrible sentence of condemnation passed upon you; but do this, go forth and be baptized and hear the gospel. Here you will learn that Jesus Christ has died for your sakes and has made satisfaction for your sins. If you will believe this you will be safe against the wrath of God and eternal death, and you shall eat here at this glorious supper and live well, become hearty