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

Reformation Day Sermon:God Justifies The Sinner through Faith in Jesus

10/31/2016

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Romans 3:19-28 

​On October 31st, 1517 Martin Luther nailed his Ninety Five Theses on the door of the Castle Church in Wittenberg, Germany. While this event is known as the starting point of the Lutheran Reformation, Luther's theses are by no mean the be and end all of Lutheran teaching. Rather, they got the discussion going. His theses questioned the power of indulgences, which the Roman Church was selling to people promising to save them from purgatory. Luther's questioning of such a practice pushed him into the forefront of the most important discussion in Christian history.  

"How am I saved?" Every human being concerned for his own soul asks this question. "How do I know, if I were to die right now, whether I am going to heaven or hell?" This is the question Luther asked himself.  

If you were to sum up the Lutheran Reformation into one sentence, you wouldn't cite Luther's Ninety Five Theses. Rather, you'd recite the Fourth Article of the Augsburg Confession written by Luther's good friend, Philip Melanchthon, "Our churches also teach that men cannot be justified before God 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 imputes for righteousness in his sight (Rom. 3, 4)." 
This is what it means to be a Lutheran. This is not simply the confession of a dead German or even a bunch of dead Germans. This is the confession of every Christian, whose confidence is in Christ Jesus alone. We believe, on the solid basis of holy Scripture, that God justifies us through faith without our works.  

Our Epistle Lesson today gives you solid ground to defend this confession on justification and have certainty that if the world were to end right now, you're going to heaven.  
St. Paul writes, "Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable. For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin." (Rom. 3:19-20)  

What is the law? The law is the love God commands of us. We learn of this commanded love in the Ten Commandments, "You shall have no other gods. Honor your Father and Mother. You shall not murder. You shall not commit adultery. You shall not steal." Of course all these commands can be summed up with, "Love the Lord your God with all your heart, soul, and mind, and love your neighbor as yourself." (Matthew 22:37-40) If you keep this law perfectly you are righteous, that is, God finds no fault in you. And you will live forever in heaven. So, you would think that the law justifies you before God and gives you eternal life. Yet, St. Paul writes, "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 only justifies you if you follow it perfectly. But if you fail at one point to love God or your neighbor, the law accuses you of sin. St. Paul writes, "For all have sinned and fall short of the glory of God." The law holds the whole world accountable to God. This is why St. Paul writes, "by works of the law no human being will be justified in [God's] sight." What does it mean to be justified in God's sight? To be justified means to be declared righteous. A righteous person has no sin, he's innocent before God. You must be justified to go to heaven. If you are unjust, you will go to hell. This is why the question, "How am I justified?" is so important. It is really asking, "How do I get to heaven?"  

It is because of St. Paul's words, "by works of the law no human being will be justified in [God's] sight" that our Lutheran Confession states, "men cannot be justified before God by their own strength, merit, or works." The preaching of God's law will always accuse you of your sin. And when you look at your attempts to keep God's law, you will see that you deserve to go to hell. Your works cannot save you.  

So how are you justified before God? Our Confession states, "[Men] 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." And where did they get this answer? Again, St. Paul writes, "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. For there is no distinction: 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."
 
 
You are justified before God through faith in Jesus' Christ. That is, God declares you innocent of all your sins and accepts you into heaven when you believe that Jesus Christ died for your sins and gives you eternal life.  

How can this be? How can you be given eternal life, while you are a sinner? How can you go to heaven when God's law condemns you to hell? The answer is Jesus! God sent him to bear all your sins and suffer in your place. John the Baptist proclaimed, "Behold the Lamb of God, who takes away the sin of the world!" (John 1:29) So while the law condemns the whole world, because of their sin, Jesus Christ takes the sin of the whole world away.  

Jesus Christ is truly a man, born of the Virgin Mary as Scripture clearly teaches (Matthew 1:18-25; 
Luke 1:30-35) and as we confess in our Creed. This man lived a perfect life under the law (Galatians 4:4), he is truly righteous. Yet, to fulfill God's will, Jesus was punished for the sins of the whole world, as Isaiah prophesied, "the Lord has laid on him the iniquity of us all." Christ Jesus suffered not only physical abuse, but God's righteous wrath against all sin. Jesus was condemned as your substitute for your sins. And because Jesus is not just a man, but also true God his death satisfies God's wrath against all sin. This is what St. Paul means when he says, "whom God put forward as a propitiation by his blood." To propitiate means to satisfy God's wrath, to make God look favorably upon us. Christ's blood removes our sins from God's eyes. This is why St. John writes, "the blood of Jesus his Son cleanses us from all sin." (1 John 1:7)  

It is Jesus and Jesus alone who satisfies God's wrath and forgives all your sins. This is why St. Peter preached, "
And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved" (Acts 4:12) 

So it is not by works that you have done that you are saved, but by faith in Jesus Christ. St. Paul writes in Ephesians 2, "For by grace you have been saved through faith. And this is not your own doing; it is a gift of God, not a result of works, so that no one may boast." But what is faith? Well, faith means to believe? But St. James writes, "You believe God is one; you do well. Even the demons believe- and shudder!" (2:19) The better question is, "What is justifying faith?" Justifying faith is not simply historical knowledge that Jesus is God and man and died on the cross. Rather, faith, which justifies trusts in the promise that your sins are truly forgiven for Christ's sake. Our Confession states, "[Men] 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." This faith is not simply knowledge of God, but trust that God truly forgives your sins for Christ's sake.  

"This faith God imputes for righteousness in his sight," our 
Confession states. This means God counts your faith as righteousness. This is what it means to be justified, to be counted righteous by God. This is biblical. St. Paul writes, "For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? 'Abraham believed God, and it was counted to him as righteousness.'" (Romans 4:2-3) Abraham believed in the promise of God, so God considered Abraham righteous. So it is with you. You believe in God's promise to justify you for Christ's sake and you are justified before God. 
 

For a person to be justified before God, he must first repent of his sins. This is an important difference between faith, which is plain 
knowledge, and justifying faith, which saves. If you are sorry for your sins you will take great comfort in the promise that God forgives all your sins for Christ's sake. If you are not sorry for your sins, you will despise the promise of God's forgiveness. It is impossible for someone to have saving faith, while refusing to repent and continuing to sin openly and without fear of God. It is impossible to separate repentance from faith in God's promise to forgive sins.  

If you want to be justified by God, you want to be forgiven. It's the same thing. St. Paul writes, "Now to the one who works, his wages are not counted as a gift, but as his due. And to the one who does not work, but believes in him who justifies the ungodly, his faith is counted as righteousness, just as David also speaks of the blessing of the one to whom God counts righteousness apart from works: 'Blessed are those whose lawless deeds are forgiven, and whose sins are covered; blessed is the man against whom the Lord will not count his sin.'" (Romans 4:4-8)
 

If you are a sinner you are not righteous. The difference between a righteous person and a sinner is sin. Forgiveness is the removal of sin. So God makes a righteous person out of an ungodly sinner by forgiving his sins for Christ's sake. So sinners, who are sorry for their sins find great comfort in the Gospel, because they know that if they were to be judged by God according to their own works, they would be condemned. 
 

This teaching of justification through faith is the most comforting message in the world.
It is through this 
message that you know that you will go to heaven. If your salvation depended on your works, you would go to hell. This is why we insist that we are justified by faith alone. One could say, "Well, we are justified mostly by faith, but we must do some good works too." But even if we were saved 99.9% by faith in Jesus and 0.1% by our own works, we would remain in doubt whether we have done enough to enter heaven. Only faith entirely in Christ's forgiveness gives confidence that you will go to heaven.  

Not only does faith alone give confidence, but it alone is true. St. Paul writes to the Galatians, "Did you receive the Spirit by works of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?" St. Paul rebuked the Galatians for believing 
that they were justified by faith and works. When Jesus died on the cross, he died for all your sins, not some of them. This is why St. Paul writes, "for if righteousness were through the law, then Christ died for no purpose." (Galatians 2:21)
 
Celebrating Reformation Day is celebrating the Gospel. The Gospel is the good news that Jesus died on the cross to forgive all our sins. Faith in Jesus alone saves, because only Jesus can save. When we don't trust in our works, but in Jesus alone, we give honor to God alone. Justification by faith in Jesus alone is good news, because it gives us complete confidence in our salvation. We have no reason to fear death. Our sin cannot trouble us. Hell itself cowers from us. To be justified means that your sins are forgiven. It means that God is pleased with you. To be justified means that you have a secure home in heaven. This is why we Lutherans boldly confess with St. Paul, "We hold that one is justified by faith apart from works of the law." (Romans 3:28) 
Amen. 
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St. James of Jerusalem, Brother of Our Lord

10/23/2016

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How many of you have a brother or sister, son or daughter, husband or wife or some family member, who does not believe in Christ Jesus? I'd be surprised if anyone reading this doesn't have a dear loved one, who does not trust in Christ. It's the saddest thing in the world. You want your loved one to have what you have, confidence in the forgiveness of sins, life and salvation. You want your dear loved one to be in heaven with you for eternity.  

Today the Church observes the Feast of St. James of Jerusalem, Brother of our Lord. And as we thank God for his example of faith and good works, even his innocent martyrdom, we are given hope for our loved ones, who have strayed from the saving faith.  

James was Jesus' brother (Mark 6:3). Yet, we are told in Scripture that Jesus' brothers did not believe in him (John 7:5). In fact his family thought he was insane! (Mark 6:21) His family even sought to prevent his ministry, which caused Jesus to reply, "'Who are my mother and my brothers?' And looking about at those who sat around him, he said, 'Here are my mother and my brothers! For whoever does the will of God, he is my brother and sister and mother.'” (Mark 6:33-35)  

Although Jesus had two men named James as his disciples (Matthew 10:2-3), neither of them was James his brother. Scripture makes it clear that his brothers, including James, did not believe Jesus to be the Messiah. Yet, that is not where the story ends.  


At some point James believed in Jesus. St. Paul records in 1 Corinthians 15:7 that after his resurrection Jesus appeared to James after he appeared to his disciples. Acts 1:14 records that Jesus' brothers, who didn't believe in him in John 7:5, were in Jerusalem devoting themselves to prayer with Mary and the disciples of Jesus as they waited for the pouring out of the Holy Spirit. James didn't only become a believer and a witness of the resurrection of Christ, but he is counted among the Apostles (1 Corinthians 9:5) and St. Paul even calls him a pillar of the church! (Galatians 1:18-19; 2:9). Indeed James became an important leader in the church along with St. John and St. Peter. He even made the concluding comments at the Council of Jerusalem and dictated the letter to be sent to Gentile Christians (Acts 15:13-29). The Epistle of James also is believed to be written by the brother of our Lord. When one compares that letter to the teachings of Jesus, especially in the Gospel of Matthew, he sees that James listened and absorbed the teachings of his brother and Savior.  


Finally, according to Hegesippus, James boldly confessed, "Christ himself sitteth in heaven, at the right hand of the Great Power, and shall come on the clouds of heaven" before the scribes and Pharisees threw stones at him and finally one of them struck James dead with a staff. James, the former skeptic died confessing Christ Jesus as his Savior. 
 
We know that Jesus being a man is able to sympathize with us in our weakness and was tempted like us in every way, except without sin (Hebrews 4:15). Yet, we also know that Jesus dealt with the pain of having his own flesh and blood reject him and not have saving faith. But our Lord continued to pray for his brother. He continued to preach and confess the truth. And those prayers and those words worked. James came to faith, confessed Christ, and died a Christian death.  

​
So you have this encouragement. Christ knows your sorrow. He too desires your loved one to repent and believe in the Gospel. You have the comfort that God does hear your prayers for your loved one. And you have the encouragement to not give up confessing Christ. God's word has the power to create faith (Romans 10:17). As it turned the heart of James, it can turn the heart of your loved one. May this message give you strength to continue in your prayers and confession. 

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Trinity 22: God Forgives Our Debt

10/22/2016

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Matthew 18:21-35


I went to a small seminary with just a handful of students.
It was not uncommon for the entire student body to 
gather in the student lounge for lunch and lively discussion. On occasion we would get into deep theological arguments. When a seminary professor would pass by in the hall way, he would be stopped by a student to determine the winner of the argument. This is how I see this episode in our text. Jesus has twelve apostles, who followed him around for three years, learning from him, preparing for the Office of the Ministry. Sometimes they got into theological arguments with each other and had to pull in their Seminary Professor to settle the matter. Peter is arguing with some other disciples. He is sure he's right. St. Luke records in chapter 17 of his Gospel, Jesus says, "If your brother sins, rebuke him, and if he repents, forgive him, and if he sins against you seven times in the day, and turns to you seven times, saying, 'I repent,' you must forgive him." (3-4) So Peter asks, "How often will my brother sin against me, and I forgive him? As many as seven times?"  

Yet Jesus doesn't reply, "Well done, Peter! You remembered the right number!" Rather he says, "I do not say to you seven times, but seventy seven times!" Jesus isn't giving some magic number of how many times one is obligated to forgive his brother. Even the number seventy seven is not to be taken literally. It's not like you aren't required to forgive your brother when he sins against you the seventy eighth time! No, Jesus means that you must always forgive your brother. As often as he repents, forgive. There is no limit! 

Now this lesson first of all teaches us how generous and gracious God is. Why does he require that we forgive our brother (or sister) so readily? Because God in Christ forgave you! (Ephesians 4:32) And what if after repenting of your sin you sin against God again? God forgives you again! What if again you fall? Again, God forgives you. As often as you repent, God forgives you. Wise Solomon wrote in Proverbs 24, "for the righteous falls seven times and rises again, but the wicked stumble in times of calamity." (16) This means the Christian repents every time he falls into temptation and is declared righteous by God every time.  
Not only will God forgive you as often as you repent of your sins, but there is no sin so great that God cannot forgive you. The power of his forgiveness is insurmountable. To instruct us in this lesson Christ tells a short story.  

A man owing ten thousand talants is to be sold into slavery along with his wife and children and all his property is to be sold. Yet, after pleading for patience, the master forgives him all his debt. A talent is worth about twenty years of labor. So to put it into our day, for fun, lets just say a laborer makes $30,000 a year. Times twenty that's $600,000. Times ten thousand that's six billion dollars. The man owed about six billion dollars to his master! Making a hundred bucks a day, this man didn't have a prayer to pay his master back! Promising to pay him back is simply absurd. And absurd is the whole point. Again, Christ doesn't mean for us to get sidetracked with the numerical value. The point is the debt is absurdly high; unpayable! 

And so are your sins. The Psalmist laments, "Who can discern his errors? Declare me innocent from hidden faults." (Psalm 19:12) We cannot number or ever recognize the great severety of our sins. They are so serious, they send us to hell. And not a thousand life times would be sufficient to make up for our sins, even if we had the strength to correct them.  
Our sins are great. They are no laughing matter. Yet the proud and the arrogant pay no attention. They laugh off sin as if it's no big deal or shrug and quip, "Well, everyone's a sinner." So even people who have heard the Gospel continue their lives as if sin is no problem and has no consequence. But sin is a problem. It has a consequence. The master, who forgave his servant's debt suffered the loss of ten thousand talants. He had to bite the bullet himself. And so God, when he forgives our sins takes the load upon himself. The hymnist warns those who underestimate the severity of sin, "Ye who think of sin but lightly Nor Suppose the evil great Here may view its nature rightly, here its guilt may estimate. Mark the sacrifice appointed, See who bears the awful load; 'Tis the Word, the Lord's anointed, Son of Man and Son of God." (Thomas Kelly, Stricken, Smitten and Afflicted, LSB 451).  

Yes, it is Jesus Christ who is the Lamb of God who takes away the sin of the world. God put the debt on him, for him to suffer the loss and pay the consequence. Isaiah long foretold it, "All we like sheep have gone astray; we have turned-every one- to his own way; and the Lord has laid on him the iniquity of us all." (Isaiah 53:6) The suffering and death of the Godman demonstrates to us God's righteous wrath against sin. It  is important for us to recognize this. A sinner will not accept the Gospel, will not believe he has need for forgiveness and actually cherish it as a precious gift unless he sees how desperately he needs to be cleared of this debt and how incapable he is of repaying it himself. Sinners must be made known of God's great displeasure with their sins, so that they repent. And as often as they repent, God promises to forgive.  

And also however great the sin is, God promises to forgive. The currency to pay the debt of your sin is the very blood of Jesus' Christ. Your sin, no matter how great it is, is not greater than Jesus. To say that your sin is unforgivable is to say that your sin is greater than Jesus Christ himself. That is blasphame! No sin, no matter how great or perverted is too gargantuan to withstand the blood of Jesus. Do not doubt God's forgiveness. Your sins don't stand a chance against his grace.  

Had not the master forgiven the man's debt, he would have been sold into slavery with his wife and children and all his property would be gone. Had not God forgiven you of your sins for Christ's sake you would go to hell for all eternity. Those were the stakes. And so you owe it to God to be eternally grateful for his abundant grace and mercy toward you and forgive others, just as God forgave you.  

The servant departed from his master after being forgiven the debt of two hundred thousand years of labor. And he goes and finds a fellow servant, who owes him one hundred denarii. A denarius is one six thousandth of a talant. It is a pitiful amount of money compared to what he had already been forgiven. Yet, instead of showing mercy as his master did him, he choked him, demanded immediate payment, and threw him in prison even as he begged for patience and promised to pay. The man was so callous that he didn't even recognize his own words from the mouth of his fellow servant, "have patience," as he had just pleaded moments ago to his master. So his fellow workers reported this injustice to the master and the master justly condemned the man to torture in prison.  

Here Jesus ends his story and warns, "So also my heavenly Father will do to everyone of you, if you do not forgive your brother from the heart." The silence must have been deafening after Christ uttered those words. God means business. This isn't a pious suggestion. This is a divine mandate. "You must forgive or I will condemn you to hell," God says. This isn't the first time Jesus gives this warning. In Matthew 6 he warns, "For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses." (14-15) And our Savior taught us to pray in the Lord's Prayer, "Forgive us our trespasses as we forgive those who trespass against us."  

This shoots a jolt of terror into those who hold grudges and hatred instead of forgiving. But we must forgive. For one the debt we have been forgiven is so great. For us to withhold forgiveness, because we think we have been so sorely mistreated is quite ridiculous when God forgives all your trespasses with the precious blood of Jesus.  

The servant wouldn't forgive a measly one hundred denarii after being forgiven ten thousand talants! Yet, when you think of it, one hundred denarii isn't so measly. A denarius is a day's wage, let's say a hundred bucks. So we're talking ten thousand dollars. Imagine being put out ten grand? Wouldn't that upset you? So the point is not that you must forgive those who have minorly upset you in your life. God wants you to forgive those who have majorly hurt you, who have left physical and emotional scars that will remain your whole life. God wants you to forgive those who have cheated you out of money and inheritance, who have murdered your loved ones, who have done the unthinkable. Yes, we ought to be like St. Stephen, who followed Christ's example by praying, "Lord, do not hold this sin against them" as men hurled stones at him until he died. (Acts 7:60) 

As God forgives your greatest sin against him, so you ought to forgive your neighbor's greatest sin against you. This does not mean that you declare absolution to someone as he sins against you. No, that would confirm him in his sin. Rather you confront the person, who sins against you (Matthew 18:5) and when he repents forgive him. If he doesn't repent, then you bear his sin, even as Christ patiently bears the sin of the whole world eagerly desiring their repentance.  

You forgive, because God forgave you. You forgive, because God forgives the person, who sins against you. St. John confesses, "[Jesus Christ] is the propitiation for our sins, and not for ours only but also for the sins of the whole world." (1 John 2:2) Whatever your neighbor has done to you that hurt you so, Christ suffered for it. When you forgive your brother for sinning against you, you are not simply doing a good work. You are confessing the Gospel of Christ. You are confessing with the Apostles' Creed, "I believe... in the forgiveness of sins." You don't forgive, so that Christ will forgive you. You forgive, because Christ has forgiven you and because he forgives the person, who sins against you.  

Are you troubled by the command to forgive? Do you pray, "as we forgive those who trespass against us" with unease? Do you fear you don't have the power to forgive those, who sin against you? Well, you don't. Not of yourself. But God does. And he gives you the power to forgive through faith in Christ. Faith itself is a gift, and not your work. To forgive those, who sin against you is to do nothing else than to confess Christ. Christ died for all sins, so he died for the sin done against you. If your brother repents to you, God has already forgiven him. When you forgive you are confessing that God has forgiven you all of your sins for Christ's sake as well.  

If bitterness dwells in your heart, pray that God would remove it. And confess with St. Paul, "The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief." (1 Timothy 1:15) Forgiving your neighbor is confessing Christ. And with the mouth one confesses and is saved. (Romans 10:10) Confess Christ. And believe that your sins are forgiven. Amen.  ​
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    Rev. James Preus

    Rev. Preus is the pastor of Trinity Evangelical Lutheran Church in Ottumwa, IA. These are audio and text of the sermons he preaches at Trinity according to the Historical Lectionary. 

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