Category: Reformation Day

The Gospel Worth Defending

10/30/2024

Reformation Sunday
Romans 3:19-28
Pastor James Preus
Trinity Lutheran Church
October 27, 2024

“But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.” (Galatians 1:8-9)

So boldly St. Paul spoke of the precious Gospel he had peached to the Galatians. If he or any other apostle would come, yes, even if an angel from heaven would proclaim a gospel contrary to the one Paul preached to them, let them be accursed. Paul preached so boldly, because as an Apostle of the Lord Jesus Christ, He knew that the Gospel that a sinner is justified by grace through faith in Jesus Christ alone apart from works is the only Gospel which saves. And this is the Gospel consistently proclaimed throughout all Holy Scripture.
And this is why Martin Luther and his fellow reformers were so bold to stand up against the errors of the Roman Catholic Church and insist on this Gospel. “Who do you think you are?” They were told, “You are speaking against the Holy Catholic Church! How dare you say that the Church is wrong!” Yet, what did St. Paul say? If even an apostle or an angel from heaven should preach a contrary gospel, let him be accursed! This is why Martin Luther said to Emperor Charles V, “Unless I can be shown from Scripture or pure reason that I have erred, I cannot recant. Here I stand, I can do no other. God help me.” This is why Luther wrote at the top of the Augsburg Confession written by Philip Melanchthon, before it was presented to the emperor, “I will also speak of your testimonies before kings and shall not be put to shame,” (Psalm 119:46). If St. Paul, and therefore Christ Jesus of whom he is an apostle, commands us to defend this Gospel even against apostles and angels, how much more ought we defend this Gospel against bishops, popes, and emperors?
Luther and the reformers were confident that their Gospel was true, because they found it in Holy Scripture. Yet, their opponents argued that the Church had authority even over Scripture, that Scripture itself got its authority from the Church, and so they could not use Scripture to rebuke the Church. Yet, St. Paul writes in Ephesians 2, that the church is “built on the foundation of the apostles and prophets (that is, Holy Scripture), Christ Jesus Himself being the cornerstone.” Therefore, the Church stands on Scripture, not Scripture on the Church. And so, Christians may use Scripture to rebuke even a bishop, cardinal, or pope, because Holy Scripture is God’s own Word. And therefore, it is Scripture which reveals to us the Gospel, which St. Paul commands us to defend even against false apostles and angels.
The Gospel of Holy Scripture tells how a sinner is declared righteous before God apart from works of the Law. St. Paul writes in Romans 3, “For all have sinned and fall short of the glory of God, and are justified by His grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by His blood, to be received by faith.” To be justified means to be declared righteous. This is why Paul wrote immediately prior, “But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it.” Before the Gospel is proclaimed, the righteousness of God is only manifested by the law, that is, by the commandments. Yet, we heard from St. Paul, “through works of the law no human being will be justified in God’s sight., since through the law comes knowledge of sin.”
To be righteous means to be innocent, just, without sin, and therefore, in a right relationship with God. Yet, no human being could ever obtain such righteousness before God, because everyone is a sinner. And the more we look at the law to see how to make ourselves righteous, the more the law exposes our unrighteousness. So, if anyone is to be righteous before God, and therefore be saved, it must be done apart from the commandments.
St. Paul tells us that this righteousness before God which is revealed apart from the law is by grace. But what does he mean by grace? The Roman Catholic Church, influenced by the scholastics of the previous centuries, taught that grace was a quality or help, which God infused into a believer, so that the believer could grow in sanctification and grace and obtain justification. In other words, God’s grace is a gift, which helps us obtain our justification by our own personal renewal. To be justified by grace in the Roman Church does not mean that God credits you with Christ’s righteousness through faith. It does not mean simply to be forgiven, but to also obtain inner renewal by this infused grace. But how do you know that you have obtained inner renewal? How do you know that you have improved enough to be righteous before God? You don’t. So, the Roman Catholic doctrine of grace leaves the sinner looking into himself to find assurance of his justification, and therefore, leaves the sinner always in doubt.
But Luther and the reformers defined grace from Holy Scripture. Grace is not a quality infused into man, but it is God’s attribute, God’s attitude, God’s activity. “And are justified as a gift by His grace through the redemption in Christ Jesus.” God’s grace justifies freely as a gift. God’s grace is a description of how God feels about us, how He behaves toward us. Grace is God’s undeserved love for us. We don’t see God’s grace merely when He gives us His Holy Spirit through the Word and Sacraments, where the Roman Church teaches we are helped along in our sanctification. No, we see God’s grace primarily in the perfect obedience of His Son Jesus Christ, whom He sent to make atonement for our sins by His blood. “And are justified by His grace as a gift through the redemption in Christ Jesus.” That is God’s grace. That is God’s mercy, His steadfast love, His Chesed: Jesus, on the cross, suffering and dying for our sins. That is God’s grace. Grace is not something you find in yourself. Grace is something you find in God, which is revealed to you in the Gospel of Jesus Christ.
And that means that the Grace of God preached by Paul gives the sinner comfort and certainty of salvation. If grace is a quality the Holy Spirit infuses in you, so that you may with God’s help become righteous by your own works, you never have certainty that you have enough grace or that you are righteous before God. But if Grace is found in God and revealed in His Son, then you always have sufficient grace to be saved and may be certain that you are righteous before God for Christ’s sake.
God’s grace worked through the redemption that is in Christ’s Jesus. Redemption means that Christ purchased us, bought us back from sin, death, and hell. How did Christ purchase us back? First, He took on our human flesh and lived obediently under the Law in our stead. Second, as both God and man, He took on the sins of the whole world and suffered and died for them in our stead. This is what St. Paul says is “a propitiation by His blood.” Propitiation means that God’s wrath against sin is taken away. Christ has made atonement for us. Jesus’ holy precious blood won for us forgiveness of sins and peace with God.
This is why Paul says, “So that He might be just and the justifier of the one who has faith in Jesus.” God is just, because He did not simply ignore sin. He didn’t say, “Well, sin is bad, but I love you more, so go on and sin and I’ll just ignore it.” No. God is righteous. And the unrighteous cannot abide with Him. So, Christ fulfilled the law as our substitute in human flesh with perfect obedience. And sin must be punished. It must be atoned for. So, Christ in human flesh suffered and died the punishment for our sins. It is as St. Peter writes, “For Christ also suffered once for sins, the righteous one in exchange for the unrighteous ones, that He might bring us to God.” (1 Peter 3:18)
This is what it means to be justified by grace. It means to be justified by God’s undeserved love for you through the ransom paid perfectly by Jesus Christ our Savior. And this is why we are justified through faith. Faith is believing and trusting in the promise of God’s grace for the sake of Christ’s atonement for our sins. Lutherans have always been criticized for saying that a sinner is justified by faith alone. Yet, we are justified by faith alone, because we are justified by grace alone. Grace is God’s undeserved love for us, which presents our righteousness and salvation to us freely as a gift. Faith is receiving that free gift, as St. Paul himself writes in Romans 4, “That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring.” (vs. 16).
Faith is not simply historical knowledge. There are many with such faith, who really do not have saving faith at all, because they continue in their sin without repenting and do not truly trust in Christ for forgiveness and righteousness. But true saving faith is found only in those who mourns their sin and desire to be saved from it. True justifying faith clings to God’s promise of forgiveness and salvation for the sake of God’s grace found in Christ Jesus.
And that is why justifying faith also clings to the Sacraments of Christ. In Baptism, God shows us His grace by washing us and giving us rebirth in the Holy Spirit and joining us to Christ and His atonement for our sins (Titus 3:5-8; Romans 6:4). November has received a sure promise of God’s grace for Christ’s sake today when she was baptized. And so, in her Baptism she has something to put her faith in and she will not be put to shame. In the Lord’s Supper, Christ offers us His body and blood given and shed for us, with the promise of forgiveness and salvation. So, in the Lord’s Supper, we see God’s grace and have something firm to put our faith in.
The Lutheran Reformation was not an attack on the one Holy Christians Church. The Lutheran Reformation was a defense of the Church, because St. Paul tells us that if even an apostle or angel proclaims a different Gospel, we must defend the Church against it. And so, the true Church is made up of those who hear the voice of their Shepherd and trust in the promise of God’s grace to justify us for Christ’s sake.
Dear Lutherans, what we are celebrating this day is the defense of the only Gospel which saves. The Gospel preached by Paul gives us certainty of our salvation. It presents to us a Grace that is found in God alone, in His revelation of His Son Jesus Christ. That means that the grace you need to be justified before God is always the same and always enough, even if you have fallen into sin again and again and feel like your inner renewal has completely failed. Paul’s Gospel presents a righteousness that is received through faith alone, so you have certainty of your justification before God despite your sins, because Jesus Christ is the same yesterday, today, and forever. Luther and the reformers stood on this Gospel before popes and emperors, and were not put to shame. And so, we will stand on this Gospel before the very throne of God, and He will find us righteous in His sight for Christ’s sake.
“For we hold that one is justified by faith apart from works of the law.” Amen.

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Thank God You Are Lutheran

11/3/2023

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Reformation Sunday
Rev. 14:6-7; Romans 3:19-28; John 8:31-38
Pastor James Preus
Trinity Lutheran Church
October 29, 2023

The Reformation of the Church happened during one of the most exciting times in world history, the age of exploration and discovery. In 1492, Columbus discovered the Caribbean Islands, stepping foot on land that no European had ever set foot on before. In 1497, Cabot sailed from England to Canada. In 1522, Magellan’s fleet completed the first trip around the world. Continents and peoples separated by oceans for thousands of years were now united by shipping routes, which led to global trade, colonization, settlements, missions, and conquests. And everything we know and have, is joined to these historical events. The nation we live in, the land we love, all of it we received because of the expeditions and discoveries of the fifteenth and sixteenth centuries. And on October 31, 1517, amid this age of exploration and discovery, a monk named Martin Luther nailed ninety-five theological theses on a church door in Germany.
Well, which is more worthy of our celebration? The age of exploration and discovery, which has given us the world as we know it, our geography, government, and nation? Or the Reformation of the Church, which was kept largely isolated to northern Europe in the sixteenth century, and consisted of church men writing and arguing about the teachings of the Bible? It’s not even close. The Reformation was by far a greater and more significant event, because it dealt with a greater and more significant matter.
The age of exploration and discovery led to the transfer and building of incredible wealth, the tearing down and building up of great nations, and the taking and preserving of much human life. Yet, all of this pales in comparison to the importance of the preaching of the pure Word of God, which brings sinners into the Kingdom of Heaven. The Lutheran hymnist Paul Gerhardt expresses it well in his hymn, Why Should Cross and Trial Grieve Me:
What is all this life possesses?
But a hand Full of sand
That the heart distresses.
Noble gifts that pall me never
Christ, our Lord, Will accord
To His saints forever.

The Reformation does not deal with the hand full of sand, which distresses the heart, but with the noble gifts, which never pall1 Christ’s saints. The Reformation deals with the Gospel of Christ, which St. Paul says is the very power of salvation to all who believe! What will all this life offers be able to offer you when you face death? What can your land or wealth or nation do for you, when you face God’s judgment? What can the advancements in science and medicine do for you, when death has taken his firm grasp on the one whom you love, when you stand on the edge of eternity? Vanity, vanity, all is vanity! the preacher cries (Eccl. 1). That’s all the age of exploration and discovery, the age of enlightenment, the age of industrial revolution, the age of science, and the age of technology can offer us. But the Gospel is never vanity. The Gospel is never helpless. The Gospel of Christ offers us eternal salvation, an escape from death and hell, an answer to our greatest fears and guilt. And so, the Reformation, which deals with preserving the Gospel is worth celebrating.
We call ourselves Lutherans, but that’s just the name we were given. We’d happily be known simply as Christians, but so many false teachers also claim that name, so we need to clarify what type of Christians we are. We’d be happy to be known as catholic, which simply means to confess what the whole church has always confessed, but for obvious reasons calling ourselves catholic would be confusing. We are certainly orthodox, which means, right teaching, but the Eastern Orthodox have claimed that name. We used to call ourselves evangelicals, which means those who hold to the Gospel, but a faction of American Christianity took that name from us. We could rightly be called Reformed, since Luther was the great Reformer, but the reformers who came after Luther got that title for some reason. We’re the true Baptists, because we hold to the promises of Baptism, but those who deny that Baptism does anything got the name Baptist. So, we’ll have to be content being called Lutheran, as unattractive as it may sound.
But what does it mean to be Lutheran, and should you celebrate it? Yes, you should celebrate it. You should thank God you are Lutheran. And I’ll give you two reasons to do so.
First, because being Lutheran means to trust solely on the promises of God and not to lean on your own understanding (Proverbs 3:5). If you will be a Christian, you must hold firmly to the Holy Scriptures as the Word of God. Do not waste your time with a church, which denies that the Bible is the inerrant, infallible Word of God. If the Bible is not God’s Word, then we have no sure foundation on which to stand. But our Lord Jesus clearly tells us that Scripture cannot be broken (John 10:35). Jesus’ Apostle Paul tells us that the household of God is built on the foundation of Scripture (Ephesians 2:19-20). And both St. Peter and St. Paul tell us that the Holy Spirit caused all Scripture to be written (2 Peter 1:21; 2 Timothy 3:16). Yet, it is not enough to hold the Bible as God’s Word, you must keep the Bible pure from the perverted ideas of man.
This was one of the major problems Luther and his colleagues had with the Roman Catholic Church. The Roman Church had no problem saying that the Bible is God’s Word, but they also wanted to say that the writings of the pope and other councils were also sources of divine teaching. But this is to mix straw and chaff into the solid foundation of God’s Word, and so make it weak. The Lutherans echoed, “Scripture alone!” because Scripture alone is God’s Word. They took seriously Jesus’ warning against the Pharisees, who were “teaching as doctrines the commandments of men.” (Matthew 15:9)
Yet, many who claim to hold to Scripture alone still place their own opinions over Scripture. Baptists and others who deny that Baptism saves and say that we should not baptize babies cannot find a single passage in Scripture concerning Baptism, which suggests that Baptism does not save or that babies shouldn’t be baptized. Instead, they pit their reason against the teaching of Scripture. “Babies can’t have faith,” they say, “so babies shouldn’t be baptized.” But Scripture says, “Out of the mouths of infants and nursing babies, you have established praise” (Matthew 21:16) And Jesus said, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your gracious will.” (Matthew 11:25) So, there is nothing in Scripture that suggests that babies cannot have faith. They also deny that Baptism saves, because Baptism is our work, and our works don’t save. Yet, no where in Scripture does it say that Baptism is our work. Rather, Scripture says that Baptism forgives sins and gives the Holy Spirit (Acts 2:38; 22:16), that it works new birth (John 3:5; Titus 3:5-8), and grants salvation to all who believe (Mark 16:16). These are all things that only God can do, so Baptism must be God’s work, not ours.
Others, who claim to believe the Bible is God’s Word, deny that the Lord’s Supper is Jesus’ true body and blood, despite Scripture recording four times that Jesus says, “This is my body; this is my blood” (Matthew 26:26, 28; Mark 14:22, 24; Luke 22:19, 20; 1 Corinthians 11:24, 25) They do not believe it is Christ’s body and blood, not because of what Scripture says about the Lord’s Supper, but because it is impossible to human reason. Yet, if Jesus is true God as well as true man, we cannot place any limits on Him.
So, Lutherans take seriously the words of Scripture, which say, “Trust in the LORD with all your heart, and do not lean on your own understanding.” (Proverbs 3:5) and the words of God from Isaiah, “For my thoughts are not your thoughts, neither are your ways my ways, declares the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.” (Isaiah 55:8-9) and what St. Paul writes in Ephesians 3, “To him who is able to do far more abundantly that all that we ask or think…” Lutherans believe that God’s Word is clear, and we believe the promises in God’s Word, even if our human reason butts against it.
Whenever you let human reason or human authorities try to correct what Scripture clearly says, God’s promises and grace are robbed from you. Baptism is a great source of comfort to us. Those who let human reason dismiss the clear promises of Baptism in Scripture are robbed of that comfort. The Lord’s Supper is a great source of consolation and strengthening of faith for us. Those who let human reason deny the power of the Lord’s Supper lose that consolation and strengthening of faith. Nowhere does human reason rob comfort and grace from the Christian’s heart more cruelly, than in the teaching that we are justified and saved not by faith alone, but also through our works.
This leads us to the second and greatest reason to thank God you are Lutheran. Being Lutheran means you have certainty of your salvation. Our Lutheran confessions declare, “Our churches teach that men are not justified by their own strength, merit, or works but are freely justified for Christ’s sake through faith when they believe that they are received into favor and that their sins are forgiven on account of Christ, who by His death made satisfaction for our sins. This faith God [credits] for righteousness in His sight (Romans 3, 4).” [AC IV] We confess this, because St. Paul writes in Romans 3, “We hold that one is justified by faith apart from works of the law.” To be justified means to be declared righteous by God. That means that you are innocent in God’s sight and will inherit eternal life! Human reason says that you can only be righteous before God by doing works of the Law. But Scripture clearly says, “For by works of the law no human being will be justified in God’s sight, since through the law comes knowledge of sin.” The Law brings knowledge of sin! The more you learn what you should do, the more you learn how much you have failed to do it! St. Paul declares, “For apart from the law, sin lies dead.” (Romans 7:8) “But when the commandment came, sin came alive and I died.” (vs. 9)
The Law kills, but human reason insists that the Law gives life. And so, human reason and every manmade religion and Christian sect, pushes you to that which cannot give life to get life. And so, there is no certainty of salvation where salvation by works it taught! But Scripture does not teach salvation by works! Scripture teaches that Christ Jesus God’s own Son made satisfaction for all your sins by His blood on the cross. Scripture teaches that the satisfaction Christ made for your sins earns you righteousness, which is given to you as a gift! Paul writes again, “Now to him who works, his wages are not counted as a gift but as his due. And to him who does not work, but believes in Him who justifies the ungodly, his faith is counted as righteousness.” (Romans 4:4-5)
Faith is simply trusting in the promise of Christ. The law condemns, because the law depends on your works. Because you are a sinner, you can never be confident in your salvation based on the law. The Gospel does not depend on your works, but on Christ’s work. Christ cannot fail. And so, your faith in Christ cannot fail. We thank God that we are Lutherans, because we thank God that we know Christ as our only Savior. Scripture reveals no other name under heaven by which we must be saved. And in Jesus Christ, we have certainty of salvation. Amen.

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Can't Justify Yourself

11/1/2022

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Reformation 2022
Romans 3:19-28
Pastor James Preus
Trinity Lutheran Church
October 30, 2022

The greatest task of the Lutheran Reformation was to properly distinguish between the law and the Gospel. If a person does not understand the difference between the law and the Gospel, then he cannot understand the Bible.

The law is what God commands of us: Love God with all your heart, soul, and mind and love your neighbor as yourself. Do not misuse God’s name. Don’t commit adultery, steal or gossip. This is the law of God. The law tells you to do, but it is never done. Therefore, the law condemns you as a sinner. Therefore St. Paul writes, “No human being will be justified by works of the law, since through the law comes knowledge of sin.”

The Gospel does not command works, but rather tells you what work Christ Jesus has done for you. The Gospel is the good news that Jesus died on the cross for the sins of the whole world. Being true man, yet without sin, he was able to suffer in our place. Being true God, his passion for our sins is a sufficient price for the sins of the whole world. The law tells you to do, but it is never done. The Gospel tells you to believe, and it has already been done for you.

The purpose of the Lutheran Reformation was to keep these two teachings unmixed. The law condemns. The Gospel saves. The law demands works. The Gospel demands no works, but faith alone. Works must not be mixed with faith, otherwise faith is no longer in Christ alone. Yet, the purpose of the Lutheran Reformation was not to eliminate the law. Both the law and the Gospel have their proper place in the teaching of the Church. The law brings sinners to repentance, telling them that they have fallen short of God’s glory. The Gospel rescues sinners from despair by promising eternal life for Christ’s sake as a gift.

Today you will not hear so many direct attacks on the Gospel, at least not by those who want to be considered Christians. However, you will hear many attacks on the law. Have you noticed that the moral standard today is not the same as the moral standard fifty years ago? People have grown soft on the law. And why shouldn’t they? Isn’t the Gospel more important? So, the Third Commandment may still say that you should not despise preaching and God’s Word, which means that you should not skip church for frivolous reasons, but gladly hear and learn God’s Word at every opportunity. But we want to be a church of the Gospel, not the law! So, people skip church without qualm of conscience. The Sixth Commandment still forbids adultery, fornication, and homosexuality. But that doesn’t make us sound like a very loving congregation. Besides, everyone moves in together before they’re married. We can’t expect people to hold so strictly to God’s Law, when after all, we’re a Gospel church.

And of course, this brings faithful Bible-believing Christians to respond that we need to preach the law more! And they’re right. But we must remember what is most at stake: the Gospel. Why do people reject the law? No, it’s not because they prefer the Gospel. They reject the law, because they reject the Gospel. And in rejecting the Gospel, they become twice as much slaves of the law as they were before.

The chief use of the law is to show us our sin and need for a Savior. If you read through St. Paul’s letter to the Romans, you will notice that he spends the first two and a half chapters condemning everyone on earth, both Jew and Gentile, as sinners falling short of God’s glory. Why does he do this? In order to get them to despair of their own works and trust rather in the work of Christ Jesus. Your works are not good enough. If you trust in your works to be justified before God, you will be condemned to hell! You must stop trusting in yourself and trust rather in Christ Jesus, who alone has lived a perfect life and has paid for all your sins.

So, how is it that law-rejecters reject the Gospel? They don’t actually reject the law. Rather, they try to chip away at the law so that it becomes more manageable. Why do people now say that it is not a sin to skip church? Because they don’t want to be called sinners when they skip church. Why do people now say that it is not a sin to fornicate, cohabitate outside of marriage, practice homosexuality, gamble, get drunk, and so forth? Because they don’t want to be called sinners. Why don’t they want to be called sinners? Because they want to justify themselves!

To justify means to declare righteous or just. It means to declare a person innocent of sin. It is the fallback position of mankind to justify themselves. But in order to justify themselves, people don’t simply throw out the Law; they change the Law in their favor. They simply cut out those commandments that they break or change their meaning, so that they do not need to repent of their sins. In this way, they can continue in their sin with a clear conscience.

But all this is really a rejection of the Gospel. They justify themselves, because they don’t want to be justified by Christ. Those who supposedly reject the law are legalists, who block out the Gospel. You are not saved if you justify yourself. You are only saved if God justifies you. And Scripture says that no one will be justified by works of the law, even if you bend and shape the commandments, since through the law comes knowledge of sin. You will not be judged according to your loose interpretation of the law, but according to God’s strict interpretation of the law. Therefore, we should read the law in its clearest sense and not try to escape its judgment.

There is no other Gospel than that sinners are justified by grace, that is, as a gift, through faith in Jesus Christ alone. Only Jesus paid for our sins on the cross. Only Jesus is righteous. Only Jesus can grant us His righteousness as a gift. Therefore, St. Paul writes in the first chapter of Galatians, “But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed.” There is no other Gospel. You can’t find a better Gospel by cutting up the law and claiming that you aren’t that bad. You can’t find a better Gospel by trusting in your works. The only Gospel worth confessing is the one which proclaims Jesus Christ alone as the Savior and is received through faith alone. This is the only Gospel which saves.

In our Epistle, St. Paul says, “But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it, the righteousness of God through faith in Jesus Christ.” Why does he say that the righteousness of God is apart from the law, but then he says that the Law and the Prophets bear witness to it? He uses the word law in two ways. The first time he means the Commandments. There is a righteousness of God apart from us doing the commandments, the righteousness that is received through faith in Jesus. The second time, he means the Holy Scriptures. The Law and the Prophets refer to the Old Testament. The Scriptures teach of a righteousness gained apart from the law, that is, apart from the commandments. Lutherans hold to Scripture alone. Only Scripture can tell us how to be saved. Therefore St. Paul says that even if an angel from heaven should preach a contrary gospel, don’t believe it, because Paul preaches the Gospel of Holy Scripture.

St. Paul says that God put Christ Jesus forward as a propitiation by his blood. The word propitiation can also be translated as Mercy Seat. The Mercy Seat was placed upon the Ark of the Covenant on which the blood of atonement was sprinkled once a year for the sins of the people of Israel, as Moses writes in the book of the Law (Leviticus 16). So, Paul teaches us that the Law and the Prophets, Holy Scripture, bear witness that God would put forth Jesus to be the Mercy Seat by His blood and in that way, he would make us righteous. This is the righteousness apart from the law, which the Law and the Prophets bear witness to. This is the only Gospel which saves.

The problem with justifying yourself is that it is a lie. You must be just in order to justify. But Scripture makes clear that all have sinned and therefore are unrighteous. So, how can the unrighteous make rules in order to declare themselves righteous? That’s absurd! Yet, that is what every other so-called gospel does. Every false gospel is unjust people declaring themselves just for doing unjust works. But the true Gospel as revealed in Scripture shows the just God proving Himself to be just, not by condoning sin, but by making atonement for sin through the suffering and death of Jesus Christ the Righteous.

The most important article of the Lutheran Confessions, which really sums up what it means to be a Lutheran is Article Four of the Augsburg Confession, written in 1530:

Our churches also teach that men cannot be justified before God by their own strength, merits, or works but are freely justified for Christ’s sake through faith when they believe that they are received into favor and that their sins are forgiven on account of Christ, who by his death made satisfaction for our sins. This faith God imputes for righteousness in his sight (Rom. 3, 4)

The Gospel that sinners are justified before God, not by works, but through faith, when they believe that their sins are forgiven for Christ’s sake, who made satisfaction for our sins, was the center of the Lutheran Reformation. It was why so many were willing to be imprisoned and die rather than deny it. Yet, this Gospel is still the most important issue in the church today. If we lose this teaching, we lose our certainty of salvation. If we lose this teaching, we lose our faith in Christ, who alone can set us free from our sins. That is why we must hold to God’s Word so diligently now as ever. We can’t lose the law and hang on to the Gospel. If you lose the law, then you lose the Gospel. The law tells you that you are a sinner. The Gospel is only for sinners. If you refuse to repent of your sins, then you refuse to let God justify you with the Gospel. There is no other Gospel. Jesus is the only way, truth, and life. No one is justified before God the Father except through faith in Jesus.

Beware not to justify yourself with excuses that try to tame the law. Rather, let the law in Holy Scripture condemn you as a sinner. Then look to Scripture alone for the only Gospel which saves, the Gospel that proclaims that the just God declares the ungodly to be just through faith for the sake of Jesus’ precious blood.

Let us pray:
Heavenly Father, remove from us the delusion that we could justify ourselves, open our eyes to our sins that we might repent of them, and open our eyes to Jesus, who has saved us from our sins through His death on the cross, that we might be saved through faith in Him. Protect this faith among us, so that we might inherit eternal life. Amen.

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Righteous before God

11/1/2021

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Anton von Werner, "Luther vor dem Reichstag in Worms," 1877, Staatsgallerie Stuttgart, Public Domain.

Reformation Sunday
Romans 3:19-28
Pastor James Preus
Trinity Lutheran Church
October 31, 2021

“But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe.” Romans 3:21-22

Five hundred years ago this past April, Martin Luther stood trial before Emperor Charles V of the Holy Roman Empire, king of Spain and archduke of Austria, along with many other princes and bishops of the Church. This trial was no small matter. This was not being sent to the principal's office or going to court for a traffic violation. No one here has experienced the intimidation Martin Luther felt as he stood before the highest human court on earth. What could this lowly friar have done to cause himself to be brought before the emperor himself to stand trial? He wrote and taught God’s Word based on Holy Scripture. That doesn’t sound bad, but Luther was found to be criticizing the councils and decrees of the church and pope! In other words, Luther taught the Word of God instead of the words of men.

Luther was asked two questions in his trial: First, whether the books and pamphlets collected with his name on them were indeed his writings; and second, whether he would recant any of them. Luther admitted that they were indeed his writings. To the second question he answered, “Since then your serene majesty and your lordships seek a simple answer, I will give it in this manner, neither horned nor toothed: Unless I am convinced by the testimony of the Scriptures or by clear reason (for I do not trust either in the pope or in councils alone, since it is well known that they have often erred and contradicted themselves), I am bound by the Scriptures I have quoted and my conscience is captive to the Word of God. I cannot and I will not retract anything, since it is neither safe nor right to go against conscience. I cannot do otherwise, here I stand; may God help me. Amen.” And for this answer, Luther was declared an outlaw.

How did Luther make such a strong confession and stand firm before the emperor himself? What gave him the ability to endure this intense trial and stand on what he had confessed? Because, while this was indeed the greatest human court Luther had ever stood before, Luther had been put on trial by a much greater judge than Charles the V. Luther had been put on trial by God, and had been found righteous.

Righteous is a word we don’t use much anymore. Yet, it is perhaps the most important word in any language. The Bible speaks at length about what it takes to be righteous. If you are to go to heaven, then you must be righteous. If you are unrighteous, you will go to hell. There is no greater question than, “Am I righteous before God.” Charles V had the authority to cast Luther’s body in jail or hang him at the gallows. God has authority to throw both his body and soul in hell (Matthew 10:28). To be righteous means that you are in a right relationship with God. To be righteous means that God finds no fault in you, that you are innocent of all sin. Righteousness is the opposite of sin, so if you want to be righteous you must be without sin.

There are two ways that righteousness of God is revealed in the Bible: First, by the Law. This is the first righteousness Martin Luther learned. And it terrified him. Because the Law simply tells you what to do, but it gives you no power to do it. The Law is good. The Law is the eternal, immutable will of God. Do you want to know what God wants? Look at the Ten Commandments. God wants you to do them, not just outwardly, but with your whole heart. God wants you to love him with all your heart, soul and mind, and your neighbor as yourself. And he wants you to do this with your thoughts, words, and actions. If you do this, then you are righteous. If you do not do this, then you are unrighteous and stand condemned before God.

This is what Luther wrestled with. He knew the Law of God. He knew that it is not the hearers of the Law who are righteous, but the doers of the Law who will be justified (Romans 2:13). (Justified means to be declared righteous). And this made him terrified of God. He didn’t fear God with the loving fear of a child toward his father. No, he feared God with utter hatred. “How could God demand such things of me? It’s impossible to accomplish them! How can I love God, when he constantly threatens me with death and hell?” This is how Luther thought. His friends and teachers would try to comfort him with a frequently repeated saying, “If you do what in you lies, God will not deny grace.” In other words, if you do your very best, God will do the rest.

But could Luther be sure he did his best? Have you done your best? Are you a good Christian? Sure, you’ve failed. We all do. No one is perfect. Certainly, God knows that! But have you at least tried your best? Could you have tried to be a better husband or wife? Could you have tried to be a better father or mother, son or daughter? Do you always do your best at school and work? Are you the best Christian you could be?

Do your best is not comforting, because it still depends on you! And if it depends on you, then you will always doubt whether you have done your best. And if you look at God’s Law, you see that even your best is not good enough. Scripture says, “None is righteous, no, not one; no one understands; no one seeks God. All have turned aside; together they have become worthless; no one does good, not even one.” (Romans 3:10-12) The Law reveals God’s righteousness in the form of God’s wrath against all sinners, as St. Paul says, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their ungodliness and unrighteousness suppress the truth.” (Romans 1:18) Yes, Luther had already been on trial before God’s Law. And his Law found him utterly unrighteous, a walking damned man.

Yet, Scripture reveals God’s righteousness in a second way, apart from the law, the righteousness of God through faith in Christ Jesus to all who believe. This righteousness is revealed in the Gospel of Jesus Christ. Jesus, our God and Lord, took on human flesh and was born under the Law for us. Unlike us, however; he fulfilled the Laws demands. Jesus truly was righteous in human flesh, the only man ever to live a truly righteous life. Yet, to remove the cloud of God’s wrath against all unrighteousness and sinners, Jesus took the sin of the whole world upon himself. The only righteous man ever to live became the only sinner. And God’s wrath poured out upon the sinner Jesus, not that Jesus himself sinned, but he clothed himself in our sins. And the righteous Jesus, our human substitute and God, satisfied God’s wrath against sin. This is what St. Paul means when he says, “whom God put forward as a propitiation by his blood, to be received by faith.” Propitiation is the act of taking away wrath, to turn anger away. Propitiation means that God’s righteous wrath against sin is satisfied, so that his wrath no longer threatens the sinner.

This is what Jesus has done for us in the Gospel. This is a righteousness that depends not on our works, but on Christ who fulfilled all righteousness. And this righteousness is given to us as a gift. That is what grace means. Grace means that this righteousness is given to you as a gift from God.

This righteousness is received through faith. When you have faith in Christ Jesus, God counts that faith as righteousness. Not because faith is some noble work that you do, but because faith holds onto Jesus. God is pleased with your faith, because he is pleased with Jesus. If your faith is not in Christ Jesus, then God is not pleased with your faith. This is also why we must not trust in our works, otherwise, we would not be trusting in Jesus. When you stand before God’s judgement throne, nothing less than Jesus’ blood and righteousness will rescue you from hell. We cling to Jesus and his cross alone.

Christ Jesus is our righteousness. Jesus is righteous and he gives his righteousness to us. We are sinners, and we give our sins to Jesus. This is a great and blessed and strange exchange. But it is the only way we can be saved. We repent of our sins and turn to God for forgiveness, and he forgives us for Jesus’ sake. When you are forgiven, you are declared righteous. When you are declared righteous, you are forgiven. This is God’s doing, out of his own fatherly grace and mercy, for the sake of his Son, whom he sent to save us.

The Law cannot make you righteous. It can only reveal your unrighteousness. Yet, this is good. You must repent of your sins and look to God for forgiveness. The Gospel alone makes you righteous through faith, because Jesus alone is your righteousness. This is the Gospel Luther became convinced of. This is the righteousness that saved Luther in his trial before God. Having felt God’s harsh condemnation, he now felt God’s sweet friendship and peace. Luther was righteous through faith in Christ alone. God said so. No human court, not even an emperor, could make it otherwise.

St. Paul warned the Galatians in chapter one of his Epistle to them, “But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed.” Luther held to the Gospel preached by Paul, the only Gospel of the Bible (Galatians 1:6-7) He was convinced that Scripture alone taught the true faith. Not an angel from heaven, or an emperor, or Pope Leo X, or all the popes and church councils in the world could stand against this Gospel that a sinner is justified by grace through faith in Jesus Christ alone, apart from works.

No other book in the world can claim to be God’s book. No other book in the world can claim to show the way of salvation, except the Bible. Unless our teaching is firmly rooted in Scripture, it is no good. Luther was convinced with the Psalmist who spoke to God in Psalm 119:46, “I will speak of your testimonies before kings and shall not be put to shame.”

This is what it means to be Lutheran. It is to know the truth declared by Jesus and to be set free by it (John 8:31-32). It means to hold on to God’s Word and trust that God has justified us for Christ’s sake. Our sins are forgiven. Through faith in Jesus Christ, we are confident that we will stand righteous before God in the heavenly courtroom. Even if we are condemned by men here on earth, God justifies us for Christ’s sake through faith alone, apart from our works.

Verse nine of Salvation unto Us Has Come states:
Faith clings to Jesus’ cross alone
And rests in Him unceasing
And by its fruits true faith is known
With love and hope increasing.
For faith alone can justify;
Works serve our neighbor and supply
The proof that faith is living.

May our faith abound in fruit, so that we may show love to our neighbors and so glorify our Father who is in heaven. Amen.

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The Freedom of the Christian

10/26/2020

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Luther burns the Papal bull in the square of Wittenberg year 1520, Karl Aspelin, 1885, Public Domain

Reformation Day (Observed)
John 8:31-36
October 25, 2020

“Truly, truly, I say to you, everyone who commits sin is a slave of sin. The slave does not remain in the house forever; the son remains forever. So if the Son sets you free, you will be free indeed.” John 8:34-36

Reformation Day commemorates October 31st, 1517, the day when Martin Luther nailed his 95 Theses to the church door in Wittenberg, Germany to question the practice of selling indulgences, which were treated as a kind of ticket to heaven. Of course, that was only the beginning of the Lutheran Reformation. Martin Luther, as well as his evangelical colleagues continued to produce important writings, which more clearly articulated the Christian faith as it is taught in Holy Scripture. Five hundred years ago in 1520, Martin Luther wrote such a devotional titled, “The Freedom of the Christian”, which clearly articulated the Gospel of the free forgiveness of sins and salvation won by Christ and given to all who believe. Luther sent this devotional to Pope Leo X along with a personal letter, with hopes of calming the tension between the papal see and Luther as many were calling for Luther’s excommunication. Luther treated the pope kindly and wrote to him as a pastor would write to a Christian under duress from the devil and false friends. The thesis statement of Luther’s The Freedom of the Christian was this:
A Christian is a perfectly free lord of all, subject to none.
A Christian is a perfectly dutiful servant of all, subject to all.
These two sentences at first sight seem to absolutely contradict each other. Yet, Luther quickly points out the words of St. Paul from 1 Corinthians 9, which state, “For though I am free from all men, I have made myself a slave of all” and from Romans 13, “Owe no one anything, except to love one another.” He also brings up the fact that Christ Jesus, the Lord of all, was “born of a woman, born under the law” (Galatians 4:4) and although he was “in the form of God” he came in the form “of a servant.” (Philippians 2:6-7). So, Luther’s two statements are certainly biblical and true. But they certainly need some explanation. So, let us first examine Luther’s first statement:
A Christian is a perfectly free lord of all, subject to none.
This statement is made absolutely true by the Gospel of Jesus Christ. As we heard in our Gospel lesson, “If the Son sets you free, you are free indeed.” Jesus Christ sets you free from the bonds of sin. If Jesus has set you free, nothing can enslave you! If nothing can enslave you, then you are a lord of all. Your sins cannot condemn you. Satan cannot harm you. Death is a defeated foe. And since this freedom comes as a free gift from Jesus to be received through faith and not by your works, there can be no work demanded of the Christian.
Jesus says that if you abide in his word, you are truly his disciple and you will know the truth and the truth will set you free. God’s word is our most precious treasure on this earth. Food, drink, clothing, house, car, and so forth, these things cannot benefit our soul in any way. As Scripture says, “Man shall not live by bread alone, but by every word that comes from the mouth of God.” Only the word of God can grant us salvation, because our faith can only grasp God’s word and promise. And Luther points out in his treatise that it is the Gospel which is that word of God, which promises salvation, as Romans 1 states, “For I am not ashamed of the Gospel of Christ, for it is the power of God to salvation to all who believe.” And so, it is faith in Christ’s promise of forgiveness and salvation that sets you free, not your works.
Luther goes on to say that faith is the greatest honor you can give God. To have faith in the forgiveness of sins is to believe that God is true, that his promises are trustworthy, that Jesus is the Son of God and the Redeemer of the world. Yet, to disbelieve is to dishonor God, to call him a liar. So, Luther calls faith the greatest honor and glory a person can give to God.
Finally, concerning faith, Luther compares faith to a wedding ring. Through faith we are joined in a holy marriage with Christ. He is the Bridegroom, we the Church are his holy bride. The wedding band symbolizes that all that belongs to the bridegroom is the bride’s and all that belongs to the bride is the bridegroom’s.
This means that our sins belong to Christ. He took ownership of them as certainly as he has claimed us as his bride. And he washed them away in his blood. They are forgiven and forgotten forever. Our debt is paid. This also means that all that belongs to Christ belongs to us. So, if Christ is the exalted Lord of all, under whose feet God the Father has placed all dominion, then we also are exalted lords of all. We share with Christ in his victory, as Scripture indeed proclaims in Ephesians 2 where it says God “raised us up with him and seated us with him in the heavenly places in Christ Jesus.” And again in 1 Corinthians 15, “Thanks be to God who has given us the victory through our Lord, Jesus Christ.”
Through faith Christ’s righteousness covers us. Through faith we honor God our Savior. Through faith our souls are joined to Christ Jesus in a holy union whereby all Christ possesses is given to us. Through faith in Jesus Christ, we are perfectly free lords of all, subject to none.
Here, Luther addresses the question that Pope Leo certainly wants explained. If faith alone makes one righteous without works, then why do any good works at all? Luther answers this by pointing out that we still live in our sinful bodies. Our new man, that is our reborn self, who is joined to Christ through faith, certainly desires only good, to love and honor God and do good to everyone. But the old Adam, that is, our old self born in sin, desires only to satisfy its own desires, to follow after lusts, and in short, to do the bidding of the devil. St. Paul sums this up in Romans 7 when he says, “For I delight in the law of God in my inmost self, but I see in my members another law at war with the law of my mind and making me captive to the law of sin.” And so, in order to keep oneself from becoming captive to sin and losing one’s faith in the Gospel, a Christian must constantly drown the old Adam through repentance and discipline himself with good works. This is what Scripture also says, “But I discipline my body and subdue it, lest after preaching to others I myself should be disqualified” 1 Corinthians 9) and “And those who belong to Christ Jesus have crucified the flesh with its passions and desires.” (Galatians 5)
Here Luther argues his second point:
A Christian is a perfectly dutiful servant of all, subject to all.
Christians must do good works. Idol fingers are the devil’s playground. Christians should be busy helping others, serving their neighbor, and considering others more significant than themselves. Luther makes clear that this is not in order to be justified by God. You are already justified through faith in Christ apart from your works. Luther compares one who after faith seeks to be justified by his works to a dog, which has a piece of meat in its mouth, but looking at its reflection in the water thinks it sees another dog with meat. So, in an attempt to get that piece of meat as well, it opens its mouth and drops the meat into the water and ends up with nothing. And, so it is with a Christian who tries to justify himself by his works instead of through faith in Jesus Christ. He loses his righteousness through faith while striving after righteousness through works.
Luther uses Jesus’ own words to explain this. “Either make the tree good, and its fruit good, or make the tree bad, and its fruit bad.” (Matthew 12) It is a good tree that bears good fruit, not a good fruit that bears a good tree. When God put Adam in the garden, he had already made him good. Yet, he commanded him to work the garden. His work did not make him good. His work was good, because he was already good. It is faith in Christ that makes our works good. Through faith our inner self becomes alive and desires to do what is right. And through faith, God does not look at our sins, but counts our works as beautiful in his sight. None of this means that our works justify us, but rather that our faith produces good fruits.
Martin Luther pointed out to the Pope that both Christ and John the Baptist told people to repent as well as believe in the Gospel. They first preached the Law of God, that is, God’s commandments so that sinners would come to a knowledge of their sin and repent. Then they preached the Gospel, that is, the promises of God, which offers forgiveness of sins and salvation to all who believe. This, Luther says, describes the work of faithful preachers today. All must preach repentance and then salvation by grace, otherwise, the preaching of good works will be in vain.
Now, why should you as a Christian consider yourself a servant to all? Simple, this is Christ’s example to you. Luther cites Philippians 2, “Have this mind among yourselves, which you have in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death.” So, a Christian through faith in Christ is Lord of all, yet, like Christ serves all. The life you live, you live not to yourself, but to Christ. It is no longer you who live, but Christ who lives in you. As Christ did not see equality with God a thing to be grasped, because he already was in the form of God, so we do not seek to grasp God’s majesty, but follow in our Savior’s footsteps and serve others.
This means that we should be subject to the governing authorities and should pray for them. Children should honor and obey their parents. Christians should submit to the authorities in their lives, both physical and spiritual. Christians should help those in need, speak out for the defenseless, and consider others more significant themselves.
Luther concludes, “a Christian lives not to himself, but in Christ and in his neighbor. Otherwise he is not a Christian. He lives in Christ through faith, in his neighbor through love. By faith he is caught up beyond himself into God. By love he descends beneath himself into his neighbor.” This is what led Luther to humbly write to Pope Leo X, to call him his father, and to ask for an intervention on his behalf. He humbled himself to every human institution out of love. Yet, in that same year 1520, when Pope Leo ordered all the writings of Martin Luther to be burned and threatened Luther with excommunication, Luther in response on December 10, 1520 burned the pope’s books and the writings of those who claimed the Pope had authority over the whole church. Luther chose rather to abide in the words of Christ, which set him free, than be a slave to a man, who condemned the righteous. The Pope’s order to burn books that confessed the Gospel had no authority over a Christian whatsoever.
And so, it is for us today. We Lutherans are free, because Christ has set us free through the Gospel. Yet, we ought to out of love for our neighbor follow in Christ’s footsteps and serve everyone in humility. Yet, we must never forget that Christ has set us free. When persecution comes, and it will and has; when our faith is under attack; when the devil comes with his lies, we must remember that we are free lords. We have the truth. So, let us abide in the words of Christ, knowing that through faith we are free from sin, death and hell. And let us serve our neighbor in love after the likeness of Christ while never forfeiting God’s Word. Amen.

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"For faith comes from hearing, and hearing through the word of Christ." ~ Romans 10:17

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Thank God You Are Lutheran

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Righteous before God

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Rev. James Preus

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