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We Are the Lord’s

Sat, 31 Dec 22 00:00:00 +0000

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.

In the Beginning

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.

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A Just Reward

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.

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.

The Word-angel

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.

Sun, 18 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

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.

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.

Coming in Power and Grace

Mon, 12 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

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.

The Promised Seed

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.

Wake Up

Sat, 10 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

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.

Well Prepared

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.

His Kingdom Come

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.

Signs of the Gospel

Wed, 07 Dec 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

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.

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.

Awaiting Glory

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.

The Comfort of the Word

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.

Ready for Advent

Mon, 28 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

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.

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.

That We May Stand

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

Today's online Scripture jigsaw

From the Word

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.

Striving to Be His

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.

Preaching for Christ’s Sake

Mon, 21 Nov 22 00:00:00 +0000

Today's online Scripture jigsaw

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.

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.

The Table of Gratitude and Grace

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.

Unmoved

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.

Daily Fear

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.

Subduing the Nations

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.

The External Word

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.

The Book of Comfort

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.

Stages of Faith

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.

Thu, 03 Nov 22 00:00:00 +0000

From the Word

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.

Remember

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.

God Wants Us

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.

Sat, 22 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

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.

Standing Firmly

Thu, 20 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

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.

He Promised

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.

Enriched

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.

Fri, 14 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

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.

Knowledge of Sin

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.

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.

Pleasing Service

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.

The Christian Life

Fri, 07 Oct 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

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.

Faith and Love

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.

Securing the Unseen

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.

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.

Speaking Forgiveness

Fri, 30 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

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.

Serving One Lord

Thu, 29 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

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.

Tempting Christ

Wed, 28 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

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.

Our Only Help

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.

Adhering to the Word

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.

We Are the Widow

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.

The Righteousness of God

Sat, 24 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

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.

Thy Will Be Done

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

Today's online Scripture jigsaw

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.

The Firm Assurance of Faith

Thu, 22 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

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.

Suffering Life

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.

The Anxious World

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.

First Things First

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.

The Gracious Offer

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.

The Chief Good

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.

The Sin Remover

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.

The House of God

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.

Craving Riches

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.

The Bold Faith of Lepers

Mon, 12 Sep 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

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.

The Consolation of Faith

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.

Trusting the Gospel

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.

Faithful Suffering

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.

That Which Makes for Peace

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.

Nothing More

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.

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.

The Heavenly Force

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.

Wed, 24 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

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.

Resist!

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.

The Sinful Conscience

Mon, 22 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

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.

Without Distinction

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.

Bold Peace

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.

Eat What Is in Front of You

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.

Our Sufficiency

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.

Bless the Work of Our Hands

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.

On Being Useful

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.

Sun, 07 Aug 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

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.

Misdirection

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.

The Inclination of the Heart

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.

Intolerant

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.

The Divine Reminder

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.

Blind to Grace

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.

Stewards of the Gospel

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.

The Cure for the Conscience

Wed, 27 Jul 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

14 And as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, 15 that whoever believes in him may have eternal life.”

John 3:14–15, RSV

From Luther

Here Christ uses the Scriptures to point to himself. He means to say, that just as the Jews in the desert, who were bitten by fiery serpents, were saved by looking upon the serpent of brass, which Moses set upon a standard, so it is also with regard to me. No one who looks upon me will perish; all those who have an evil conscience, are tormented by sin and death, should believe that I have come down from heaven for their sakes and have ascended again. Then neither sin, nor death shall harm them. Whoever would enter heaven and be saved, must be saved by this serpent, which is Christ. Thus this gospel condemns free will and every human accomplishment, and points only to this serpent.

The spiritual significance of the narrative in Numbers is this: The serpent, which bit and poisoned the Jews, is sin, death and an evil conscience. I know that I must die and that I am under the power of death; I cannot free myself and must remain in this state until a dead serpent is set up for me, one which can harm no one, but rather benefit, as did the serpent of Moses. Now, this is Christ. I see him hanging on the cross, not beautiful, nor greatly honored; but I see him hanging in disgrace, like a murderer and malefactor; thus, reason must say that he is cursed before God. The Jews believed this to be true and they could only consider him the most cursed of all men before God and the world.

Moses had to set up a serpent of brass, which looked like the fiery serpents, but did not bite, nor harm any one; it rather saved the people. Thus, Christ also has the form and the appearance of a sinner, but has become my salvation; his death is my life; he atones for my sins and takes away from me the wrath of the Father. If man believes that the death of Christ has taken away his sin, he becomes a new man. The carnal, natural man cannot believe that God will gratuitously take away and forgive us all our sins. Reason argues: You have sinned, you must also atone for your sin. The gospel of Christ says: You have sinned, another must atone for you. Our works are nothing; but faith in Christ does it all.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 265–66.

The Golden Age

Tue, 26 Jul 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

Then the LORD said to Noah, “Go into the ark, you and all your household, for I have seen that you are righteous before me in this generation.

Genesis 7:1, RSV

From Luther

As soon as that extraordinary structure, the ark, was built, the Lord commanded Noah to enter it, because the time of the deluge, which the Lord announced one hundred and twenty years before, was now at hand. All this convinced Noah that God was taking care of him; it gave him ample and abundant word to support and confirm his faith in such great straits. Noah, being holy and just, a kind and merciful man, often struggled with his own heart, hearing with greatest agitation of mind the voice of the Lord, threatening certain destruction to all flesh. It was needful, then, that repeated declaration should confirm his agitated faith, lest he might doubt.

Could words be more appalling than these, that Noah alone was righteous before the Lord? It is a fearful thing to live in such an evil and godless world. By the goodness of God we are in the golden age, since we still have the light of God’s Word. The sacraments are rightly administered in our churches, pious preachers proclaim the pure Word, and though magistrates be weak, wickedness is not desperately rampant. If there had been more godly teachers in the days of Noah, there might have been more righteous people. The fact that Noah alone was proclaimed a righteous man makes it evident that the godly teachers had been either destroyed or corrupted, leaving Noah the sole preacher of righteousness.

Noah’s faith was truly great; he could rely upon God’s utterance. I realize what weight the whole world’s hostile and condemnatory judgment must carry. We are condemned in the judgment of the pope, the Sacramentarians, and the Anabaptists, but this is mere play and pleasure, compared to what the righteous Noah had to bear, who found not a single person in the whole world to approve of his religion or life, except his own sons and his pious grandfather. Therefore, Noah is a brilliant and admirable example of faith, who opposed the judgments of the world with an heroic steadfastness of mind in the assurance that he was righteous while all the rest of the world was wicked. It is helpful often to reflect upon such examples, since the prince of this world battles against us, endeavoring to kindle despair in us. It behooves us to be well armed.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 264–65.

The Double Blessing

Mon, 25 Jul 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

20 When you were slaves of sin, you were free in regard to righteousness. 21 But then what return did you get from the things of which you are now ashamed? The end of those things is death. 22 But now that you have been set free from sin and have become slaves of God, the return you get is sanctification and its end, eternal life. 23 For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

Romans 6:20–23, RSV

From Luther

Paul here contrasts the experience of the Romans in the two forms of service. He leaves it to them to determine which has been productive of benefit and which of injury, and to choose accordingly as to future service and obedience. Recall your manner of life when you were free from righteousness, he would say, and obeyed only the desires and enticements of sin. What pleasure or gain had you in it? None, except that for which you are now ashamed. Had you remained in it you would at last have found death. Only these two grand results — shame and death. Munificent reward indeed for him who, choosing freedom from righteousness, lives to his own pleasure. He is deceived into thinking he has chosen a highly desirable life, for it gratifies the fleshly desires, and he thinks to go unpunished.

But gratification is succeeded by two punishments: First, shame, confession of disgrace before God and the world. Thus Adam and Eve in Paradise, when they chose to violate God’s command and, enticed by the devil, followed their desire for a forbidden thing, were made to feel the disgrace for sin; they were ashamed in their hearts to appear in the presence of God. The other punishment is death and the fires of hell.

Is it not better, then, to be free from the service of sin and to serve righteousness? So doing, you would never suffer shame or injury, but would receive a double blessing: First, a clear conscience before God and all creatures, proof in itself that you live a holy life and belong to God; second and chief, the rich and incorruptible reward of eternal life.

In these observations Paul is speaking after the manner of men, in a way comprehended and accepted by reason, even without knowledge of Christ. It is universally true in the world that evildoers, thieves, murderers and the like, are punished in addition to the public disgrace they feel. Similarly, they who do good receive, in addition to the honor of men, all manner of happy reward.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 263–64.

Proof of Faith

Sun, 24 Jul 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

13 Do not wonder, brethren, that the world hates you. 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.

1 John 3:13–16, RSV

From Luther

How do we know we have passed from death unto life? Because we love the brethren. When we fully believe in our Saviour’s love, then our hearts respond with perfect love to God and our neighbor. The apostle directed this epistle especially against false Christians; many there are who extol Christ, and fail to bear the fruit of faith. It is not sufficient to boast of having passed from death into life; there must be evidence of the fact. Faith is not an inactive and lifeless thing. When there is faith in the heart, its power will be manifest. Where power is not in evidence, all boasting is false and vain. When the human heart is thrilled with spiritual comfort in its confidence of divine mercy and love, and also warmed into kindness, friendliness, humility, and patience toward the neighbor, envying and despising none, but cheerfully serving all and ministering unto necessity, even to hazarding body and life, then the fruits of faith are manifest.

Such fruits are proof that the believer has truly passed from death into life. Had he not true faith, but doubted God’s grace and love, his heart would not prompt him to manifest love for his neighbor by reason of his love and gratitude to God. This interpretation of God’s Word leaves in its integrity the foundation, justification, or deliverance from death through faith alone. Faith is the first element of Christian doctrine. The next question is whether the faith is real or simulated, being merely a deceptive show and unsupported claim. The clear information imparted by the apostles is that love does not deliver from death, but that deliverance from death and the presence of life become a matter of sight and knowledge in that love has been brought about. With true faith we must have come to the point where we no longer in our pride and conceit despise our neighbor; where we are not filled with envy, hatred, and bitterness; where we desire and promote the interest of our neighbor and do him good to the extent of our power. The reality of the inner life is known by the presence of love, which in turn attests the presence of faith in the heart.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 261–62.

The Power of the Resurrection

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

Today's online Scripture jigsaw

From the Word

26 Eight days later, his disciples were again in the house, and Thomas was with them. The doors were shut, but Jesus came and stood among them, and said, “Peace be with you.” 27 Then he said to Thomas, “Put your finger here, and see my hands; and put out your hand, and place it in my side; do not be faithless, but believing.” 28 Thomas answered him, “My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet believe.”

John 20:26–29, RSV

From Luther

This happened on the eighth day after the resurrection, when Thomas had maintained his unbelief in the face of the testimony of all the others, and no one had hoped that Christ would show himself in a special manner to Thomas. Just then Christ comes and shows him the same scars and wounds, as fresh as he had shown them to the other disciples eight days before, and tells him to reach hither his finger and hand and place them into the print of the nails and into his side.

Here you see that Christ is not satisfied to stop with the narrative; but he is concerned that Thomas becomes believing and is resurrected from his stubborn unbelief and sin. This is shown in a powerful way in that Thomas says, “My Lord and my God!” There is at once a different man, not the old Thomas as he was before, when he was so cold and stiff and dead in his unbelief. He commenced suddenly to deliver a glorious confession about Christ, the equal of which no apostle to that time had yet made, namely, that the person, the risen one, is true God and man. They are admirable words that he utters: “My Lord and my God!” He is not drunken, he is not jesting, nor mocking; he does not mean a false god; therefore he certainly does not tell a lie. Besides, he is not here chastised by Christ, but his faith is confirmed, and so it must be the truth and sincere.

It is by the power of the resurrection of Christ that Thomas, who was so deep and obdurate in unbelief, was so suddenly changed, became an entirely different man, who publicly and freely confesses that he not only believes that Christ is risen, but is also enlightened by the power of Christ’s resurrection so that he firmly believes and confesses that he, his Lord, is the true God and man; so he will also arise from the dead on the judgment day and live forever with him in indescribable glory and blessedness.

The leading thought for us to learn and retain from this passage is, that we believe that Christ’s resurrection is sure and that he works in us so that we be resurrected from sin and death. “Blessed are they that have not seen, and yet have believed.”

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 260–61.

The Heavy Heart

Fri, 22 Jul 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

24 Now Thomas, one of the twelve, called the Twin, was not with them when Jesus came. 25 So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see in his hands the print of the nails, and place my finger in the mark of the nails, and place my hand in his side, I will not believe.”

John 20:24–25, RSV

From Luther

Here we see what a poor thing the human heart is when it becomes faint, that we cannot strengthen and comfort it again. The other disciples and Thomas did not only hear during the time they were with the Lord that he taught the people with great authority, and later saw how he confirmed his doctrine by the great miracles performed on the blind, lame, lepers and dumb, whom he cured; but also that he raised three persons from the dead, one of whom had been in the grave four days. Such weak characters were the disciples of Christ, and especially Thomas, that they could not believe that the Lord arose from the dead and was alive.

We see in the apostles that we are truly nothing when Christ withdraws his hand and we are left to ourselves. The women had announced it, and now the disciples themselves proclaim that they had seen the risen Lord. Yet Thomas is stubborn and will not believe it; he will not be satisfied even if he see him, unless it be that he sees the print of the nails in his hands and puts his fingers into the print of the nails and his hand into his side. The beloved disciple will thus himself be lost and condemned, in that he will not believe. For there can be no forgiveness of sins, nor salvation, if one believes not. And Thomas would have perished and been condemned in his unbelief, had not Christ rescued him from it by this revelation.

Thus the Holy Spirit illustrates in this example that without faith we are simply blind and completely hardened, as we see everywhere in the Holy Scriptures that the human heart is the hardest thing in the world, harder than steel and adamant. On the other hand, if it be bashful, despondent and soft, there is not water, nor oil so soft as the human heart. So soon had the apostles forgotten all the signs and words they had seen and heard from him, that the Lord had enough to do during the forty days after his resurrection in various appearances and revelations, besides eating and drinking with them — all for the purpose that they might be assured that he is risen.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 259–60.

Preference

Thu, 21 Jul 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

15 When one of those who sat at table with him heard this, he said to him, “Blessed is he who shall eat bread in the kingdom of God!” 16 But he said to him, “A man once gave a great banquet, and invited many; 17 and at the time for the banquet he sent his servant to say to those who had been invited, ‘Come; for all is now ready.’ 18 But they all alike began to make excuses. The first said to him, ‘I have bought a field, and I must go out and see it; I pray you, have me excused.’

Luke 14:15–18, RSV

From Luther

The many who are bidden are the Jews and all the people of Israel, who from Abraham on, and especially through the prophets, had been invited. To the patriarch Abraham as the father of this people was this supper first announced. After that the prophets carried it further and directed the attention of the people to it, so that nothing was wanting on the part of the Lord our God, but all were diligently invited. When the hour came to go to the table, that is, when the time came for our Lord Christ to be born, to suffer and rise again from the dead, then the servants went out, John the Baptist and the apostles, and said to the people of Israel: Hitherto you have been invited, now is the time to come, now the supper is ready. Your Messiah is already born, has died, and is risen again, do not remain away any longer, come to the table, eat and be happy, that is, accept your promised treasure with joy, who has according to promise delivered you from the curse of sin and condemnation and has saved you.

The Jews excused themselves thus: We cannot accept the doctrine, for it is opposed to the priesthood and to the law, which God himself has given us through Moses. Besides, it also creates divisions in our kingdom which God has confirmed. We must see how to maintain our own affairs. Thus the first one excuses himself with his land, the second with his oxen, and both think they do well; the third does not even excuse himself at all, but simply says he cannot come.

These are the excuses of the Jews as well as our own, which we prefer against the gospel, for we are no better than they were. In the same manner our Papists excuse themselves and say: The doctrine is right of course, but we must still adhere to the Church and her orderly government. We must above all things maintain obedience to the worldly power, so that there be no disturbance and insurrection. But how will it end with them? Just as it did with the Jews. They held so long to their law, priesthood, kingdom and treasures, until they went to destruction and they lost one after the other. They desired not this supper, but preferred their priesthood 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. 258–59.

Division

Wed, 20 Jul 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

17 But in the following instructions I do not commend you, because when you come together it is not for the better but for the worse. 18 For, in the first place, when you assemble as a church, I hear that there are divisions among you; and I partly believe it, 19 for there must be factions among you in order that those who are genuine among you may be recognized. 20 When you meet together, it is not the Lord’s supper that you eat. 21 For in eating, each one goes ahead with his own meal, and one is hungry and another is drunk.

1 Corinthians 11:17–21, RSV

From Luther

Discord is a deplorable offense among Christians, putting them in the worst possible light, and making it impossible for them to steer clear of factions. Divisions are an offense to the world’s wisest and best, who cry out, “If the Christians’ doctrine were true, they would preserve unity among themselves, but as it is, they envy and slander and devour one another.” But we cannot altogether prevent discord in the Church. For wherever the Word of God has a foothold, there the devil will be. By the agency of his factions he will always build his taverns and kitchens by the side of God’s house. So he did at first in Paradise. He entrenched himself in the family of Adam, establishing there his church. Such has been his practice ever since, and doubtless ever will be. He who takes offense at differences in the Church, who when he sees any discord at once concludes there is no Church there, will in the end miss both Church and Christ. You will never find any congregation of such purity that all its members are unanimous on every point of belief and teaching and all live in perfect harmony.

Paul had experience in this matter in the case of the beautiful and famed Church of Corinth, which he himself had planted and taught two years. Soon after his departure they began to disagree about their preachers and to attach themselves to certain ones—some to Paul, some to Peter, some to Apollos. Though they had been unanimous in their doctrine, yet men would cleave to a certain one because he was more gifted than the others, could speak better, or was more attractive in personal appearance. And among the ministers of the Church, if one had a special gift or office, he thought he ought to be a little better and a little greater than the others. Necessarily, from such division and inharmony grew hatred, strife and jealousy, resulting in great injury and disorder to the Church. We must, as far as possible, guard against this fatal evil, though we cannot altogether keep it out of the Church.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 256–57.

Every Christian

Tue, 19 Jul 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

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 20:21–23, RSV

From Luther

The first and highest work of love a Christian ought to do when he has become a believer is to bring others also to believe in the way he himself came to believe. Here you notice Christ begins and institutes the office of the ministry of the external Word in every Christian; for he himself came with this office and the external Word. Let us lay hold of this, for we must admit that it was spoken to us. In this way the Lord says: You have now received from me peace and joy and all you should have; you need nothing more for your person. Therefore labor now and follow my example, as I have done, so do ye. My Father sent me into the world only for your sake, that I might serve you, not for my own benefit, but that I might serve you. I have finished the work, have died for you, and have given you all that I am and have; remember that ye do likewise, and henceforth serve and help everybody. By faith ye have enough of everything. Hence I send you into the world as my Father hath sent me; namely, that every Christian should instruct and teach his neighbor, that he may also come to Christ. By this no power is delegated exclusively to popes and bishops, but all Christians are commanded to profess their faith publicly and also to lead others to believe.

By faith you will accomplish this. It will make you righteous before God and save you. But this faith you are to show in love; not that you are to seek to merit anything by your works; for all in heaven and earth is yours beforehand; but that you serve your neighbor thereby. So then I obey the civil government, for I know that Christ was obedient to it, and yet he had no need to be; he did it only for our sakes. Therefore I will also do it for Christ’s sake and in behalf of my neighbor, and for the reason alone that I may prove my faith by my love. If you do not show such proofs of faith, it is certain that your faith is not right. In this manner the apostles also exhort us in their writings to do good works.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 255–56.

Being Acceptable to God

Mon, 18 Jul 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

19 “There was a rich man, who was clothed in purple and fine linen and who feasted sumptuously every day. 20 And at his gate lay a poor man named Lazarus, full of sores, 21 who desired to be fed with what fell from the rich man’s table

Luke 16:19–21, RSV

From Luther

We must not judge poor Lazarus in his sores, poverty and anxiety according to his outward appearance. Many persons suffer from affliction and want, and gain nothing from it. Poverty and suffering make no one acceptable to God; but if he is already acceptable to God, his poverty and suffering are precious in God’s eyes. Therefore we must look into the heart of Lazarus to seek the treasure, which make his sores so precious. This must surely have been his faith and love; for without faith it is impossible to please God. His heart must have confessed that even in the midst of poverty and misery he expected all good from God, and comfortably relied upon him, with whose blessings and grace he was so abundantly satisfied, and had such pleasure in them that he would have heartily and willingly suffered even more misery, if the will of his gracious God had so determined. A true and living faith softened his heart by the knowledge of the divine goodness, so that nothing was too heavy or too much to suffer or to do. Thus faith makes the heart clever and skillful, when it experiences the grace of God.

From this faith follows another virtue, namely, love to one’s neighbor, so that he is willing and ready to serve every one; but since Lazarus is poor and in misery himself, he had nothing with which he could serve others; therefore his good will is taken for the deed. But this lack of service in temporal things he abundantly makes good by his service in things spiritual. For even now, long after his death, he serves the whole world with his sores, hunger, and misery. His bodily hunger feeds our spiritual hunger; his bodily nakedness clothes our spiritual nakedness; his bodily sores heal our spiritual sores; by his example he comforts and teaches us how God is pleased with us, when we are not prosperous here on earth, if we believe; and warns us how God is angry with us, even if we are prosperous in our unbelief; just as God had pleasure in Lazarus in his misery, and was displeased with the rich man in his abundance.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 254–55.

The Comfort of Communion

Fri, 15 Jul 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

16 But he said to him, “A man once gave a great banquet, and invited many; 17 and at the time for the banquet he sent his servant to say to those who had been invited, ‘Come; for all is now ready.’

Luke 14:16–17, RSV

From Luther

The man who prepared this supper is our Lord God himself. He is a great and rich Lord who once prepared a feast in accordance with his glorious majesty and honor. It was a supper called great and glorious not only on account of the host, who is God himself, but on account of the food, which is beyond all measure great and costly, namely, the holy gospel, yea, Christ our Lord himself. He is himself the food, offered unto us through the gospel, in that he made satisfaction by his death for our sins, and has redeemed us from the misery of eternal death, of hell, of the wrath of God, sin and eternal condemnation.
The preaching of Christ is the great and glorious supper, which feeds his guests, satisfies them through holy baptism, and comforts and strengthens them through the sacrament of his body and blood, that nothing may be wanting, a great plenty be on hand, and all become satisfied. Thus it is justly called a great and glorious supper on account of the food so richly prepared, that no tongue can describe it and no heart fully grasp it.

It is an eternal food and drink by partaking of which a man shall never more thirst nor hunger, but be forever satisfied and become joyful. Nor is it only for one man, but for the whole wide world, even if it were ten times wider. It is an inexhaustible food. To believe in Christ our Lord means to eat and drink, from which the people become satisfied, strong and joyful forever.

To this you have been invited, now is the time to come, now the supper is ready. Your Lord Jesus Christ is already born, has died and risen again, therefore do not remain away any longer, accept your promised treasure with joy, come to the table, eat and be happy.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 251–52.

Sun, 26 Jun 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

5 For your lifeblood I will surely require a reckoning; of every beast I will require it and of man; of every man’s brother I will require the life of man. 6 Whoever sheds the blood of man, by man shall his blood be shed; for God made man in his own image.

Genesis 9:5–6, RSV

From Luther

When God saw that the world was growing worse and worse, he finally enforced punishment against the wicked world by the flood. Here, however, God bestows a share of his authority upon man, giving him the power of life and death, that thus he may be the avenger of bloodshed. Whosoever takes life without due warrant, him God subjects not only to his own judgment, but also to the sword of man. But men have no authority to slay except where guilt is apparent and crime is proven. Hence courts have been established and a definite method of proceeding instituted for the purpose of investigating and proving the crime before the sentence of death is passed.

The importance of this text and its claim to attention consists in the fact that it records the establishment of civil authority by God with the sword as the sign of power, in order that licence may be curbed and anger and other sins prevented from growing beyond all bounds. God foresaw that wickedness would ever flourish, and established this external remedy to prevent the infinite spread of license. By this safeguard God protects life and property. We find here no less a proof of God’s great love toward man than his promise that the flood shall never rage again.

Man is a noble creature, who, unlike other living beings, has been fashioned according to the image of God. While it is true that he has lost this image through sin, it is capable of being restored through the Word and the Holy Spirit. This image God desires us to revere in each other; he forbids us to shed blood by the exercise of sheer force. But the life of him who refuses to respect this image of God in man, and gives way to anger and provocation, is surrendered to civil authority by God, in that God commands that also his blood shall be shed.

Thus the passage under consideration teaches the establishment of civil authority in the world, which did not exist before the flood, by which they who have the sword are commanded to use it against those who have shed blood. Therefore it is for us to render obedience to the divine order and to endure it, so that we are not disobedient to the will of God at the very point where we derive benefit in so many ways.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 228–29.

Our Rock and Anchor

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

Today's online Scripture jigsaw

From the Word

For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life.

John 3:16, RSV

From Luther

With these words Jesus leads us directly into the Father’s heart, that we may see and know that it was the great and wonderful counsel of God, resolved from eternity, that we should receive help through his Son. All had to be fulfilled, that God’s truth might stand, even as he had promised in the Scriptures. It is thus apparent that God does not intend to cast us out, and to condemn us on account of our sins, but that he wills that we should attain to eternal grace and life for the sake of the Saviour and Mediator, if we fear his wrath on account of our sins, and keep in mind this eternal divine life.

The Holy Spirit teaches everywhere that we do not possess the Father except through a mediator, and he will not allow us to approach the Father without one. Let us thank the Father for ordering it as he has and placing between us one who is God and equal with God, and also man, on a level with man; for we are human and he is God. Where God and man oppose each other, man meets with instant destruction, for he cannot stand against God. God has intervened by placing as mediator one who is alike true God and true man. Through him we are to come to the Father; with the price we can pay nothing is accomplished.

If there were another way to heaven, Jesus would doubtless have made it known to us. Therefore let us cling to the words, firmly pilot our hearts along this way and keep within it. If I had the merits of all the saints, the sanctity and purity of all virgins, and the piety of St. Peter besides, still I would not give a fig for all I call my own. I must have another foundation on which to build, namely, the words: God has given his Son, that whosoever believeth in him, whom the Father sent out of love, shall be saved. Let us fearlessly plant ourselves on these words, which neither Satan, hell, nor death can overthrow. Come what will, let us say: Here is God’s Word; that is my rock and anchor; to that I cling and that abides; and where that abides, there I abide also. God cannot lie.

Luther, Martin, and John Sander. Devotional Readings from Luther’s Works for Every Day of the Year. Augustana Book Concern, 1915, pp. 224–25.

The Twofold Effect of the Gospel

Fri, 07 Jan 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 Arise, shine; for your light has come, and the glory of the LORD has risen upon you.

Isaiah 60:1, RSV

From Luther

We learn from our text what the gospel is, and what is its message. It is the coming of light, the rising of divine glory. It speaks only of divine glory, divine honor and fame. It exalts only the work of God—his goodness and grace toward us. It teaches the necessity of our receiving God’s work for us, his grace and goodness, even God himself, if we would secure salvation. The gospel produces in us a twofold effect. First, it rejects our natural reason, our human light. Had we within ourselves light instead of darkness, it would not be necessary for God to send the light to rise upon us. This text forcibly expels and severely condemns all natural wisdom, all human reason; these are absolute darkness, therefore it is necessary for the light to come. So we should guard against all human doctrines and the conceits of reason as darkness, rejected and condemned of God; we should awake and arise to behold this light, and follow it alone.

The gospel casts down all the glory and pride of our own works. We cannot draw comfort nor derive honor from them. If there were in us anything worthy of honor and glory, the divine honor and glory would rise in us to no purpose. Men may, it is true, have their own nature and their self-righteousness, and from these derive temporal honor, praise and glory before their fellows as though they were no sinners. But before God they are sinful, destitute of glory and unable to boast of possessing him and his blessings.

No one can be saved unless he have within himself the glory of God and be able to comfort himself solely with God and his blessings and to glory in these. So the gospel condemns all our efforts and exalts only the goodness and the grace of God, and therefore God himself. It permits us to console ourselves only with him and to glory in no other.

Martin Luther and John Sander, Devotional Readings from Luther’s Works for Every Day of the Year (Rock Island, IL: Augustana Book Concern, 1915), 14–15.

Video with commentary

He Is Written

Mon, 03 Jan 22 00:00:00 +0000

Today's online Scripture jigsaw

From the Word

1 In many and various ways God spoke of old to our fathers by the prophets; 2 but in these last days he has spoken to us by a Son, whom he appointed the heir of all things, through whom also he created the world. 3 He reflects the glory of God and bears the very stamp of his nature, upholding the universe by his word of power. When he had made purification for sins, he sat down at the right hand of the Majesty on high, 4 having become as much superior to angels as the name he has obtained is more excellent than theirs. 5 For to what angel did God ever say, “Thou art my Son, today I have begotten thee”?

Hebrews 1:1–5, RSV

From Luther

These words are a quotation from the second Psalm. We see that the reference here is plainly to Christ, against whom the Jews raged with Pilate, Herod and the chief priests. To Christ God says, “Thou art my Son.” The Jews endeavor to evade this passage of the apostle. Unable to deny that the Psalm refers to a coming king and an anointed one, they assert that the allusion is to David, who was also a Christ. For they designate all kings “Messiahs” or “Christs,” that is, anointed ones. But their interpretation will not hold. David never inherited the heathen, nor did the kingdom extend to the uttermost parts of the earth, as recorded of the king mentioned in the Psalm. To no man is it anywhere said in the Scriptures, “Thou art my Son.”

Even when the Jews admit that the allusion of the Psalm is to the Messiah, they resort to two evasions. They maintain that he is yet to come, that Jesus Christ is not the Messiah; and that although called the son of God, he is not God. How shall we reply to them? In the first place we have the testimony of experience that Jesus is he of whom the Psalm speaks; in Christ the prophecy is fulfilled and has become history. He was persecuted by kings and rulers. They sought to destroy him and only brought derision upon themselves in the attempt. They were themselves destroyed, as the Psalm says. Throughout the world Christ is recognized as Lord. No king, before or since, has ruled or can rule in equal extent. The apostle’s reasoning, based on the fact that nowhere is it said to any angel, much less to any man, “Thou art my Son,” sufficiently proves that Christ is God. He must be particularly God’s Son, having a relation not shared by men and angels. That God does not include him among other sons but especially distinguishes him, indicates his superiority. He cannot be superior to angels without being true God, for angels are the highest order of beings. The apostle lays so much stress upon Scriptural authority that we are under no obligations to accept anything the Bible does not assert. Be certain you have full Scripture authority for all you accept. In all things not found in the Scriptures, ask as does the apostle here, “When did God ever assert 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), 9–10.

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Merry Christmas!

Fri, 25 Dec 20 00:00:00 +0000

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Click for a recording of the Christmas story from Luke 2.

1 Now it came to pass in those days, a decree went out from Caesar Augustus, that all the world should be enrolled. 2 This was the first census made when Quirinius was governor of Syria. 3 And all went to register themselves, every one to his own city. 4 And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, to the city of David, which is called Bethlehem, because he was of the house and family of David, 5 to enroll himself with Mary, his betrothed, who was great with child. 6 And while they were there it happened that the days were fulfilled for her to give birth. 7 And she brought forth her firstborn son, and wrapped him in swaddling cloths, and laid him in a manger, because there was no room for them in the inn.

8 And there were shepherds in the same country abiding in the field, keeping watch over their flock by night. 9 And an angel of the Lord was standing by them, and the glory of the Lord shone around them; and they feared a great fear. 10 And the angel said to them, “Fear not, for behold, I bring you good news of great joy that will be for all the people. 11 For there is born to you this day in the city of David a Savior, who is Christ the Lord. 12 And this is the sign to you: You will find a baby wrapped in swaddling cloths and lying in a manger.” 13 And suddenly there was a multitude of the heavenly host with the angel, praising God and saying, 14 “Glory to God in the highest, and on earth peace among those with whom he is delighted.”

15 And it followed that when the angels went away from them into heaven, the shepherds said one to another, “Let us go now to Bethlehem to see this thing that has happened, which the Lord has made known to us." 16 And they went with haste and found both Mary and Joseph, and the baby lying in the manger. 17 And when they saw it, they made known the matter that was told to them concerning this child. 18 And all who heard marveled at what the shepherds told them. 19 But Mary stored up each of these things, pondering them in her heart.

20 And the shepherds returned, glorifying and praising God for all the things they had heard and seen, just as it was spoken to them.

The Christmas Story

Thu, 28 Jun 18 00:00:00 +0000

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Reading Scripture Through the Lens of the Catechism

by Mark Ryman, March/April 2018 issue of "Connections Magazine"

To all faithful and godly pastors, preachers, teachers, and parents:
grace, mercy, and peace in Jesus Christ our Lord!

Ten books fascinated me while growing up in the 60s in Ohio. One was covered in black leather with a zipper around the edges — as though to keep me out. It was The Holy Bible and it sat on the coffee table in our living room, untouched it seemed, except for dusting. I still remember that room, the placement of the furniture, and the prints that hung on the walls: Thomas Gainsborough’s “The Blue Boy” staring across the room at Warner Sallman’s “Head of Christ.” I asked if I might be allowed to read that Bible.

You will be pleased to hear that I was permitted to read it. I did. A lot. I read our King James Bible so much that Mom got me the next eight of my favorite boyhood books. They were a set called The Bible Story Library, itself nothing but excerpts from the King James accompanied by still more famous paintings and prints. I was especially taken by the engravings of Gustave Doré and the Bible stories from “Creation” to “The Apocalypse” that they adorned. The fluorescent book covers may have helped, that and the fact that they were not zippered.

A few years later, rounding out my set of ten favorites, I was given my Dad’s light blue, hardbound Small Catechism of Martin Luther when I started what were called Catechism Classes back in the day. I confess that I did not pay as much attention to the Small Catechism as I did the Bible. Yet, I treasured it, perhaps because it was my Dad’s, but maybe because it would come to mean so much more to me half a century later.

I have come at the Small Catechism backwards. It was originally written and published after Luther toured the churches in Saxony in 1528. He wrote in the Preface of the Small Catechism:

The deplorable condition in which I found religious affairs during the recent visitation of the congregations has impelled me to publish this Catechism, or statement of the Christian doctrine, after having prepared it in very brief and simple terms. Alas! what misery I beheld! The people, especially those who live in the villages, seem to have no knowledge whatever of Christian doctrine, and many of the pastors are ignorant and incompetent teachers.

So, he penned the Catechism in terms simple enough that parents (and pastors) could use it to teach their children the basics of the Word of God. I had already been formed with a love of that Word, yet was still required to learn the Catechism — a very good thing for me.

The result of that book working its way into me is that 50 years later, I have learned how to read the Bible in a new and helpful way. At age 62, I require ever-stronger reading glasses to make out the words in the Bible or any other book. Yet, I have discovered that I have been carrying the strongest lenses possible with me since my youth. The new-found reading glasses I began to use so late in life, the lenses that helped me read Scripture in a whole new way, were light blue and hardbound.

When I began to read the Bible through the lens of the Catechism, I saw it on every page. To help me see the Catechism in my Bible, I got a set of Zebrite highlighters. Every time I saw a quotation or allusion to the Ten Commandments, I marked it with the orange pen. I marked verses that the Creed dealt with in green, blue for the Lord’s Prayer, and pink for the Sacraments. I was using those pens so much that I had to come up with a handy way to remember what color went with each section of the Catechism. The Ten Commandments were delivered at fiery Mt. Sinai: so, orange. The Creed speaks to our new life in faith: green. The Lord’s Prayer was taught under the blue sky of a mount and a plain: the blue marker. I used the pink pen for the Sacraments because of the wine on the Lord’s table.

The Bible started to become a lot more colorful. It was my sermon notes that actually became so colorful. I designed note-taking sheets for this purpose. The left half of each page contained the Sunday readings; the right side was lined for notes. Every time I would highlight something in the left column with one of those four colors, I would write the words from the Catechism on the lines in the right column. For Ascension Sunday last year, my notes have 32 highlights and handwritten notes from the Catechism in the three readings and Psalm. I keep these sheets in a notebook with the Sola Pocket Catechism stuffed into the notebook pocket for handy reference.

For those of you whose church subscribes to SOWeR, the “Sola Online Worship eResource,” these “Scripture Notes” are part of your subscription. These note-taking sheets are provided for each Sunday and festival, and may be found in the right-hand column of text links (“Links to Worship Resources”). They are useful for pastors, Sunday School teachers, and serious students of the Bible.

If you begin your own practice of reading the Bible through the lens of the Catechism, you will probably discover that you will need more green highlighters. I find references to the Creed more than anything else. So much green tells me that this ancient statement is a correct distillation of our faith. Those green lines will not only be in your New Testament, but the Old as well. The Creed is ubiquitous.

Churches in the West may have once again become a lot like those of old Saxony. Many Lutheran churches in the United States are in a “deplorable condition.” Some pastors and people have become so ignorant of and incompetent in the Scripture, they hold the opinion that the Bible no longer speaks to the life of their congregations. It is no small wonder that some Lutheran congregations have abandoned both Catechism and Bible. They consider them no longer relevant in today’s culture. Now that is a “deplorable condition” for a Lutheran church — for any church. The need for Scripture and Catechism is as strong now as at any time. The current need may be stronger even than in 1528.

Meeting this great need of the Church and in our culture too, dear reader, begins with you. Pick up your Bible and read it every day. Indeed, may you hardly lay it down. May Lutherans become a people who teach their children well by faithfully reading Scripture through the lens of the Catechism. This is the exhortation God delivered to faithful people in ages past:

You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise (Deut 6:7).

Catechesis never ends. It is how we love the Lord our God with all our hearts, with all our souls, and with all our might (Deut 6:5). Being able to teach, correctly handling the Word of truth (2 Tim 2:15), is the privilege and duty of every parent, let alone each Sunday School teacher and pastor.

Teaching the Word to your children begins with learning it yourself. Read your Bible so that it may instruct you at all times and in all places: when you sit, while you walk, when you lie down, and when you rise. As you read, use your new reading glasses. Read catechetically. Look for the Ten Commandments — not just in Exodus and Deuteronomy, but throughout the Bible. See how the Creed may be found almost everywhere in the Bible. Note the teachings about prayer in all of Scripture that are so perfectly prayed in that prayer our Lord taught us to pray. Discover the Sacraments in passages other than those we always use.

In such catechetical reading, parents, the Holy Spirit will give you the wisdom to teach your children well. Reading through the lens of the Catechism, Sunday School teachers, will enrich your curriculum. Using your new reading glasses, pastors, will provide you with catechetical references for every sermon you preach from now on. Doing so will reinforce what our children learn at home and in the classroom.

While I still have all ten favorite books of my childhood, I now have just two favorite books: The Holy Bible and The Book of Concord. The latter, of course, holds both the Small and Large Catechisms, as well as our other foundational guides to Scripture and sound doctrine. As much as those documents speak to me, it is the Catechism that I see on every page of the Bible.

May the eyes of your heart be enlightened through this method of reading God’s Word so that you may know what that hope is to which He has called you (Eph 1:18) — and so that you may teach it to your children.

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Lessons in the Lutheran Confessions

Thu, 29 Sep 16 00:00:00 +0000

• Index

Romans 13:1

From the Confessions: The Defense of the Augsburg Confession

Concerning Free Will

Therefore, it is helpful to differentiate between civil righteousness, assigned to the free will, and spiritual righteousness, attributed to the governing of the Holy Spirit in the regenerate. This retains outward discipline, because all people ought to know that God requires this civil righteousness, and that, in some measure, we can achieve it. Yet a distinction is shown between human and spiritual righteousness, between philosophical teaching and the teaching of the Holy Spirit. Further, it can be understood that there is a need of the Holy Spirit.

Pulling It Together: Everyone is able to abide by the laws of the land, else the Scripture would not command us to do so. Furthermore, one may choose to obey the laws of the land or not. Because people keep the laws, we say that they are law abiding folks, but another way of putting it would be to refer to these upstanding citizens as civilly righteous. This brand of righteousness can be obtained by human will, without the aid of Holy Spirit.

Spiritual righteousness, however, requires the Spirit’s assistance. Further, it cannot be apprehended by those who have not been born again. For whereas civil righteousness may been obtained by the old, natural person, spiritual righteousness requires a new creation, a heart and mind that has been regenerated by the Spirit of God. Human nature is suited to civil righteousness but God’s Spirit is necessary for spiritual righteousness.

Prayer: Mold me, Lord, according to your will. 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.