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

The Mutual Conversation and Consolation of the Brethren

3/24/2021

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Picture
Carl Vilhelm Meyer, Forgiveness, between 1908 and 1909, Public Domain.
Means of Grace Lenten Series 
Psalm 133 
Romans 15:1-7 
Matthew 18:15-35 

March 24, 2021 
 
Last week we learned about the Office of the Keys, which is that special authority, which Christ has given to his church on earth to forgive the sins of repentant sinners, but to withhold forgiveness from the unrepentant as long as they do not repent. And in your Small Catechism it says, “I believe that when the called ministers of Christ deal with us by His divine command, in particular when they exclude openly unrepentant sinners from the Christian congregation and absolve those who repent of their sins and want to do better, this is just as valid and certain, even in heaven, as if Christ our dear Lord dealt with us Himself.” Yet, this is not to be misunderstood to mean that the minister alone holds the power to forgive sins. Rather, Christ has given this authority to his entire Church and every individual Christian has the authority and power to forgive sins. This is because every Christian is in possession of the Gospel of Christ, which is the unique and indefatigable source of all forgiveness.  
You’ll notice that in Matthew 18, Jesus does not tell you to go straight to the church when someone sins against you, but rather, to first speak to that person between you and him alone. If you have not gained your brother yet, then gather two or three witnesses. And only after that should you go to the Church. Well, let’s say, the latter two steps aren’t needed and your brother repents and you forgive him before you get anyone else involved? Are the sins of your brother forgiven? Indeed, they are! Wherever two or three are gathered, there is Christ. The forgiveness you proclaim to the person who has sinned against you is as valid and certain, even in heaven, as if Christ our dear Lord dealt with him himself!    
When Jesus teaches us to pray in the Lord’s Prayer, “Forgive us our trespasses as we forgive those who trespass against us,” he is teaching us that we have the authority to forgive sins even as we have been forgiven. This is the greatest power each of us possesses, because if is the power of salvation to all who believe it.  
And this power to forgive is not only exercised when you forgive a person, who has committed a particular sin against you. Through the power of the Gospel, you have the power to comfort a distressed soul in the face of all and every sin. You have the authority, and indeed the responsibility, to comfort your fellow Christian with the reminder that Christ Jesus has died for all sins and that there is therefore now no condemnation to those who are in Christ Jesus.  
This is called The Mutual Conversation and Consolation of the Brethren. Mutual means that this is a shared practice; performed by all Christians toward one another. Conversation shows that his is done through mutual speaking, not in any particular form, but organically, that is, done naturally as the Spirit leads us. Consolation means comfort. We are called by God to comfort one another and to encourage one another in the faith. We do this by confessing the Gospel to one another and assuring one another of the forgiveness of sins won for us in Christ Jesus. Brethren means that we are a family, siblings of the same parents. The Church is our mother. Christ Jesus is our father. We do as our parents have taught us. Sharing the forgiveness of sins through the Gospel is our shared heritage. None is greater or less than another. Rather, we are all beneficiaries of a common gift. 
The Mutual Conversation and Consolation of the Brethren is how Christians live according to the Gospel every day. This is what St. Paul means when he says, “May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ.” (Romans 15:5-6) Now, this does not mean that Christians do not sin. Far from it. Rather, the Mutual Conversation and Consolation of the Brethren is what Christ has put in place to daily address sin among Christians. St. Paul writes to the Galatians in chapter 6, “Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. Bear one another’s burdens, and so fulfill the law of Christ.”  
We Christians are to bear with one another’s weaknesses, be patient with one another when we sin against each other and always assume the best. Yet, we are not supposed to condone or approve of sin. Rather, when we see our fellow Christian sinning, we should recognize this as a danger to him, as if he is caught in a trap. And we should seek to rescue him with the words of Scripture, in gentleness, with the aim of him receiving forgiveness through Christ.  
It is impossible to remove yourself completely from the wickedness of this world, because then you would have to remove yourself from this world (1 Corinthians 5:10). Yet, Scripture also warns, “Bad company ruins good morals.” (1 Corinthians 15:33) and “Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness?” (1 Corinthians 6:14). Do not underestimate the influence others have on you. As it is important that you forgive those who sin against you and to encourage others in the faith, so also is it important that you have others to correct you when you go astray and to forgive you when you mourn over your sins. This is why we sang in our hymn, “And let me find good friends/ For counsel and correction.” (LSB 696:4) 
Seek out friends, who will affirm your faith in Christ, who will not approve of you forsaking the Gospel or following the course of Satan and this world, who will correct you when you do wrong, and will forgive you when you repent. This is especially true when it comes to a future spouse. Do not marry someone, who does not believe in the forgiveness of sins won by Christ. Otherwise, you may find yourself indebted to an unforgiving servant to whom you can never pay back enough.  
When you find friends, who cherish the forgiveness of sins, you have a source of the Gospel every day in the way Christ intended for us. We should be friends with those with whom we go to church. These should be our favorite people. Because with them we share in Christ’s glory. In them we have a fountain of forgiveness, because Christ dwells in them. And you should want your friends, who do not yet share in this glory, to benefit from it as well, so that you can encourage one another in a way no earthly friendship can possibly do. The Mutual Conversation and Consolation of the Brethren teaches us to make the best friends. We may have different hobbies and interests. We may disagree on certain earthly and transitory things. But we share in the body of Christ. And we keep each other in that body. Through this means of Grace, we become toward one another a spring of forgiveness and heavenly refreshment, which becomes more plentiful the more it runs. This is the means of grace that guides us to the other means of grace: the preaching of the Gospel and the use of the Sacraments, as Scripture says in Hebrews 10, “Do not neglect meeting together, as is the habit of some, but encourage one another, and all the more as you see the Day drawing near.”  
You participate in the Mutual Conversation and Consolation of the Brethren when you remind your brother or sister in Christ of his Baptism, when you encourage him to go to the Sacrament of the Altar, Absolution, and to hear and take comfort from the sermon, and when you discuss what you have heard and read from God’s Word. This means of grace gives us access to the Gospel every day. May we make effective use of the Mutual Conversation and Consolation of the Brethren every day, for the benefit of our own souls and the souls of our brothers and sisters in Christ. Amen.  

Midweek Lenten Series: The Means of Grace ​​

Picture
Lucas Cranach the Elder, Reformation Altarpiece, 1547, lucascranach.org
Smalcald Articles, Part 3, Article IV: The Gospel 
“We will now return to the Gospel, which not merely in one way gives us counsel and aid against sin; for God is superabundantly rich [and liberal] in His grace [and goodness]. First, through the spoken Word by which the forgiveness of sins is preached [He commands to be preached] in the whole world; which is the peculiar office of the Gospel. Secondly, through Baptism. Thirdly, through the holy Sacrament of the Altar. Fourthly, through the power of the keys, and also through the mutual conversation and consolation of brethren, Matt. 18:20: Where two or three are gathered together, etc.” 
 
The article above is from the Smalcald Articles, written by Martin Luther at the request of Elector John Frederick in December of 1536 and presented at the meeting of the Smalcaldic League in February of 1537. The Smalcald Articles are part of our Lutheran Confessions in the Book of Concord. In this particular article Luther explains that the one Gospel is given to us in multiple ways. These multiple ways are called the Means of Grace. They are means by which God gives us his grace. So, there is one Gospel, which reveals God’s grace to us in Jesus Christ. Yet, there are many means by which God gives us this Gospel. And no matter by which means the Gospel is given, it is received through faith alone. This Midweek Lenten Series, we will explore how rich and liberal our God is in his grace by examining the Means of Grace.  ​
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The Office of the Keys

3/17/2021

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Picture
Reformation Altarpiece: The Confession, Lucas Cranach the Elder, 1547-48, lucascranach.org
Means of Grace Lenten Series 
Psalm 32 
Matthew 16:13-19 
John 20:19-23 
March 17, 2021

 
What is the Office of the Keys? The Office of the Keys is that special authority which Christ has given to His Church on earth to forgive the sins of repentant sinners, but to withhold forgiveness from the unrepentant as long as they do not repent.  
 
The Office of the Keys is the fourth means by which God delivers the Gospel into our hearts, so that we may be saved through faith. The term Office or Power of the Keys comes from Jesus’ words in Matthew chapter 16, “I will give you the keys of the kingdom of heaven, whatever you bind on earth will be bound in heaven and whatever you loose on earth will be loosed in heaven.” Jesus is speaking here of the forgiveness of sins. When your sins are loosed from you, you are free to go to paradise. When your sins are bound to you, you are condemned to hell. The power to forgive sins here on earth is the power to open the gates of heaven.  
This is marvelous power, which Christ has given to his Church on earth. These keys are more powerful and precious than any on earth. A teenager longs for his dad to hand him the keys to the car, so that he can have some additional freedom. A young man signs a contract with a bank promising to pay back money it will take him years to earn, so that he can hold the keys to his own house. Keys open locks. Locks are placed to protect precious things; to keep those who have no right to access them out. There is nothing more precious than the kingdom of heaven. There is no place more desirable to be than in Christ’s kingdom as a lawful citizen. This means the Office of the Keys is the most powerful and desirable key to possess, which makes the Christian Church and every Christian especially blessed.  
The Office of the keys is the authority to forgive the sins of repentant sinner and to withhold forgiveness from the unrepentant as long as they do not repent. This is the fundamental teaching of the Gospel. The Gospel offers free forgiveness of sins for Christ’s sake to all who believe. You must have faith in order to receive the forgiveness of sins. To have faith means you must be a repentant sinner, that is, you must be sorry for your sins. This is because faith does not simply mean to believe, as in, to have mere knowledge. To have faith means to trust. Who trusts in forgiveness, who is not sorry for his sins? It is impossible to have true faith if you do not regret and hate your sin. Unrepentant sinners are sinners who are not sorry for their sin. They do not want to do better. They don’t want to be rescued from their sins. It is impossible for an unrepentant sinner to have saving faith. This is why the Church refuses forgiveness to those who are publicly unrepentant.  
The Office of the Keys is put into practice through Confession and Absolution. What is Confession?  Confession has two parts. First, that we confess our sins, and second, that we receive absolution, that is, forgiveness, from the pastor as from God Himself, not doubting, but firmly believing that by it our sins are forgiven before God in heaven. 
Now, it is certainly true that every Christian has the right and power to confess his sins directly to God and to believe in the forgiveness of sins God promises in Holy Scripture. Every time you pray in the Lord’s Prayer, “Forgive us our trespasses as we forgive those who trespass against us,” you are confessing your sins to God your heavenly Father and you must believe that he forgives you for Christ’s sake from his heavenly throne, or you dare not say, “Amen.” Earlier we prayed Psalm 32, in which we declared, “I said, ‘I will confess my transgressions unto the Lord, and you forgave the iniquity of my sin.” That Psalm of David is your personal prayer to God. And Psalm 32 is not the only penitential Psalm. Psalm 6, 38, 51, 102, 130, and 143 are all penitential Psalms written for sinners to pray to God and ask for forgiveness. Every Christian has the right to use these Psalms as his personal prayer to God and the right to believe that God hears these prayers, accepts them, and forgives. And there are many other Psalms and prayers in Scripture written for your use in prayer. My favorite is Psalm 25. You always have the right to pray to God for forgiveness and believe that God opens the gates of heaven to you.  
Yet, the Office of the Keys is exercised when a Christian confesses his sins to God’s minister. Now, if you can pray to God and receive forgiveness of sins, why confess your sins to some man? Because of Christ’s promise of forgiveness. It is the same reason we go to hear the preaching of the Gospel and to receive the Sacrament, so that we can hear and believe the promise. Faith comes from hearing the words of Christ. When the minister declares that your sins are forgiven, then you know that Christ is speaking to you. This forgiveness is as certain even in heaven as it is spoken here on earth.  
Confession and Absolution is not supposed to be torture for the souls. You are not required to enumerate your sins, as the Psalm says, “Who can discern his errors; declare me innocent from hidden faults.” (Psalm 19:12). In fact, you do not need to list any of your particular sins. This is what we do in the public confession and absolution at the beginning of the Divine Service. None of us confesses any particular sin, but simply that we are all poor miserable sinners, who have sinned against God. We should examine ourselves at that time, so that we can know that the sins that we feel in our hearts are forgiven. But the absolution you hear from the pastor forgives all your sins, even if you have not spoken them out loud to the pastor.  
Yet, in our Catechism we learn, “Before God we should plead guilty of all sins, even those we are not aware of, as we do in the Lord’s Prayer; but before the pastor we should confess only those sins which we know and feel in our hearts.” It is a known fact that confessing a particular sin that bothers you gives relief to the soul. This is why the Psalmist said, “When I kept silent, my bones wasted away through my groaning all day long.” One common exercise at Christian retreats is to have everyone write down a sin that is bothering him on a sheet of paper. Then they take all the sheets of paper and burn them in fire to illustrate that all their sins are forgiven in Christ. It’s a neat illustration, I suppose. Some find it very comforting. But Christ Jesus has already instituted a Means of Grace with his certain promise that whatever sins are forgiven by his minister are forgiven before him in heaven! That is why people go to private absolution, to have peace in their souls and to know that even that sin, that sin that eats at my conscience like acid in a copper cup, that sin has been removed as far away from me as the east is from the west.  
Private absolution has fallen into disuse by most Lutherans, but it has never been abolished. It is still a good thing to practice, especially if you have a sin which nags at your conscience or makes you afraid. And you can be confident that your pastor will never make known a sin you confess to him! The promise joined to the words of the minister, “In the stead and by the command of my Lord Jesus Christ, I forgive you...” is as certain as the promise joined to your Baptism, the promise joined to the Sacrament of the Altar, the promise in “whoever believes in him will not perish, but have everlasting life.” This is a promise that will stand against the gates of hell and will indeed open the gates to the kingdom of heaven to all who believe it. Amen.  
 

Midweek Lenten Series: The Means of Grace ​
​

Picture
Lucas Cranach the Elder, Reformation Altarpiece, 1547, lucascranach.org
Smalcald Articles, Part 3, Article IV: The Gospel 
“We will now return to the Gospel, which not merely in one way gives us counsel and aid against sin; for God is superabundantly rich [and liberal] in His grace [and goodness]. First, through the spoken Word by which the forgiveness of sins is preached [He commands to be preached] in the whole world; which is the peculiar office of the Gospel. Secondly, through Baptism. Thirdly, through the holy Sacrament of the Altar. Fourthly, through the power of the keys, and also through the mutual conversation and consolation of brethren, Matt. 18:20: Where two or three are gathered together, etc.” 
 
The article above is from the Smalcald Articles, written by Martin Luther at the request of Elector John Frederick in December of 1536 and presented at the meeting of the Smalcaldic League in February of 1537. The Smalcald Articles are part of our Lutheran Confessions in the Book of Concord. In this particular article Luther explains that the one Gospel is given to us in multiple ways. These multiple ways are called the Means of Grace. They are means by which God gives us his grace. So, there is one Gospel, which reveals God’s grace to us in Jesus Christ. Yet, there are many means by which God gives us this Gospel. And no matter by which means the Gospel is given, it is received through faith alone. This Midweek Lenten Series, we will explore how rich and liberal our God is in his grace by examining the Means of Grace.  ​
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The Sacrament of the Altar

3/17/2021

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Picture
Reformation Altarpiece: The Last Supper, Lucas Cranach the Elder, 1547-48, lucascranach.org
Means of Grace Lenten Series 
Psalm 23 
1 Corinthians 10:14-22 
Matthew 26:26-29 
March 10, 2021

 
There is only one Gospel, because there is only one Savior Jesus Christ, who died for our sins and rose again to give us victory over sin, death, and hell. And this one Gospel of forgiveness and salvation through Jesus Christ is received through faith alone. This is why Scripture consistently teaches that whoever believes in Him will not perish, but have everlasting life. Yet, as we have been learning in this Lenten series, the Gospel is delivered to us in multiple ways called the means of grace. And the benefits of every one of these means is received through faith alone, because the Gospel can only be received through faith.  
This is no different in regards to the Sacrament of the Altar. The Sacrament of the Altar is Gospel, which give forgiveness of sins, life, and salvation to all who believe. When we meditate on the Sacrament of the Altar, we usually cover it in four parts: 1. What is it? 2. What are its benefits? 3. How does one receive its benefits? And finally, 4. an admonition to receive this precious sacrament. Under each of the four parts lies the fundamental truth that the Sacrament of the Altar is Gospel given for the purpose of sinners receiving the forgiveness of sins and salvation through faith in Christ alone.  
First, what is the Sacrament of the Altar? “It is the true body and blood of our Lord Jesus Christ under the bread and wine, instituted by Christ himself for us Christians to eat and to drink.” These words cannot be understood in any other way than Gospel, for what else is the Gospel than that Christ Jesus laid down his own body and shed his own blood for us? Why else would Jesus give us his body and blood to eat and to drink except to tell us that he lays down his life for us! This is Gospel. It should only be understood as Gospel.  
Yet, there are many who deny that the Sacrament of the Altar is Gospel. They don’t call it a sacrament. Instead, they call it an ordinance. Why? Because they do not believe that it is Christ’s body and blood, but only a symbol of Christ’s body and blood. Well, that might make sense. It doesn’t look like Jesus’ body and blood. It looks like bread and wine. It tastes like bread and wine. And to be honest, the idea of eating a person does sound gross and disturbing! So, why do we confess it to be the body and blood of our Lord Jesus Christ? Because of the words of our Savior Jesus:  
“Our Lord Jesus Christ, on the night when he was betrayed, took bread, and when he had given thanks, he broke it and gave it to the disciples and said: ‘Take, eat; this is my body, which is given for you. This do in remembrance of me.’ In the same way also he took the cup after supper, and when he had given thanks, he gave it to them, saying, ‘Drink of it, all of you; this cup is the new testament in my blood, which is shed for you for the forgiveness of sins. This do, as often as you drink it, in remembrance of me.’”  
So, there you have it. We confess the Sacrament of the Altar to be Christ’s body and blood, because Jesus said, “This is my body” and “This is my blood.” Moreover, he says this is for the forgiveness of our sins! Why then do people deny it to be Christ’s body and blood? Well, because it is scientifically impossible for Christ’s body to be in so many places at one time and to be consumed by people without being torn apart. Well then, scientifically that is correct. Yet, scientifically only pertains to human knowledge. But we are not dealing with mere human knowledge, but the knowledge of the almighty God for whom nothing is impossible. So, we should confess with St. Paul that God is able to do far more abundantly than all that we ask or think (Ephesians 3:20), and leave it up to him how this can be! Christ our God and Lord desires to feed us his own body and blood, which he sacrificed as our Great High Priest for our forgiveness and salvation.  
Second part: What is the benefit of this eating and drinking? Luther answers, “These words, ‘Given and shed for you for the forgiveness of sins,’ show us that in the Sacrament forgiveness of sins, life, and salvation are given us through these words. For where there is forgiveness of sins, there is also life and salvation.” This is the obvious answer. For what other purpose would Christ give us his body and blood except to declare to us that he forgives us, that he desires to be with us forever. He is the bread of life from heaven. Whoever feeds on his flesh and drinks his blood will live forever! The Lord’s Supper makes the Gospel personal, because if you have any doubt that Jesus died to forgive your sins, that doubt must be erased when the very body and blood of Christ is given to you to eat and drink with Christ’s promise attached to it! 
The third part quickly follows: How can one receive this Sacrament and so receive the forgiveness of sins? Here, you must remember that the Gospel can only be received through faith. We’ve clearly established from Scripture that the Lord’s Supper is pure Gospel, so it can only be received rightly through faith. This is why your Catechism answers, “Whoever believes these words has exactly what they say: ‘forgiveness of sins.’”  
This seems simple enough, but it is a difficult thing to grasp, because we feel unworthy and unprepared for such a glorious gift. So, what do we do? We invent qualification to receive the sacrament! We wait to receive the Sacrament, until we think we have adequately conquered our own sins. Of course, all these requirements outside of faith only burden consciences and make sinners self-righteous, which is the opposite of faith! No, you must know that it is by faith alone that you receive the Sacrament worthily! For only faith can receive the Gospel of Christ! 
Yes, it is true that we do not give the Sacrament to everyone who comes. This is because Scripture clearly warns against those who receive the Sacrament unworthily and without examining themselves. And it has always been the responsibility of the church, the pastors in particular, to prepare and examine Christians in preparation for the Sacrament.  
Scripture says in 1 Corinthians 11, “For anyone who eats and drinks without discerning the body eats and drinks judgment on himself.” For this reason, we do not give the Lord’s Supper to children, who have not been instructed and examined. Neither do we give the Lord’s Supper to adults who have not been instructed properly on the Sacrament and the Gospel. Even a Christian, who does not believe that the Sacrament is truly Christ’s body and blood, can be harmed from this Sacrament if he does not have faith that it is Christ’s body and blood! Participation in this Sacrament is a confession of fellowship of faith as well. That is why it is called Communion. We have something in common! This is why St. Paul warns against communing with demons and communing with the Lord! For this reason, we do not give Communion to those who teach contrary to our Church, neither do we commune at churches that teach false doctrine, because to do that would be to confess contrary to what we believe and would be misusing the name of the Lord.  
And of course, the Sacrament should not be given to those who are not sorry for their sins, but who live in open and impenitent sin! This is obvious, because those who desire forgiveness repent of their sins and flee from them. Those who continue in their sins do not truly desire forgiveness. Jesus warns against throwing pearls before swine. Those who refuse to repent of their sins should not be forgiven until they repent, so obviously they should not receive the Lord’s body and blood lest they take it to their own judgment and harden their hearts against it! 
Finally, there is the admonition to come and receive the Sacrament. In a sense, it is maddening that there would even be the need to admonish anyone to receive this gift, but of course, sin drives the world crazy and blind to good sense! If a celebrity from Holly Wood or even Washington D. C. were to speak at our church, we’d probably fill every pew! If we offered free vaccinations for Covid-19, we probably would have a line going out the door! Yet, here we have Jesus Christ come to us in his body and blood every week, and even Christians frequently do not come! Here Jesus offers forgiveness and eternal salvation, yet people feel no need to receive this from Jesus’ hand! There are more excuses to not come and receive this Sacrament than there is sand on the sea shore, but you know they wouldn’t be worth the ink to type them or the breath to speak them. We need Christ’s forgiveness and salvation. Christ offers us forgiveness and salvation in the Sacrament. So, we should desire to receive it.  
So, how can we convince those who don’t think they should receive it? Luther says to convince them by declaring their need! First, do you have flesh and blood? Pinch yourself to double check. You do! Well, then read what Scripture says about the flesh. “Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warned you, as I warned you before, that those who do such things will not inherit the kingdom of God.” (Galatians 5:19-21) Well, who is the exalted saint among us who has put away all these works of the flesh so that he has no need to go to the Supper, which offers forgiveness and an inheritance in God’s kingdom to all who believe? Even St. Paul writes, “For I know that nothing good dwells in me, that is, in my flesh, For I have the desire to do what is right, but not the ability to carry it out. For I do not do the good I want, but the evil I do not want is what I keep on doing.” (Romans 7:18-19) We must flee our works of the flesh, by receiving the flesh and blood that takes away all sins! How much we need this Sacrament! 
Luther also points out that we live in a sinful world filled with temptations and distractions. And of course, Satan is constantly searching for a way into our hearts to deceive us. Luther says if we knew how many fiery darts the devil shot at us at all times, we’d run to the Sacrament. In short, we should go to the Sacrament, because we need it.  
We need the Gospel, because we are sinners. Only the Gospel can save sinners. Only faith can receive the Gospel. So, prepare your hearts to receive the Sacrament by believing God’s promise to you. When you feel least worthy, that is when you need it the most. The Gospel is for sinners. Amen.  
 

Midweek Lenten Series: The Means of Grace ​
​

Picture
Lucas Cranach the Elder, Reformation Altarpiece, 1547
Smalcald Articles, Part 3, Article IV: The Gospel 
“We will now return to the Gospel, which not merely in one way gives us counsel and aid against sin; for God is superabundantly rich [and liberal] in His grace [and goodness]. First, through the spoken Word by which the forgiveness of sins is preached [He commands to be preached] in the whole world; which is the peculiar office of the Gospel. Secondly, through Baptism. Thirdly, through the holy Sacrament of the Altar. Fourthly, through the power of the keys, and also through the mutual conversation and consolation of brethren, Matt. 18:20: Where two or three are gathered together, etc.” 
 
The article above is from the Smalcald Articles, written by Martin Luther at the request of Elector John Frederick in December of 1536 and presented at the meeting of the Smalcaldic League in February of 1537. The Smalcald Articles are part of our Lutheran Confessions in the Book of Concord. In this particular article Luther explains that the one Gospel is given to us in multiple ways. These multiple ways are called the Means of Grace. They are means by which God gives us his grace. So, there is one Gospel, which reveals God’s grace to us in Jesus Christ. Yet, there are many means by which God gives us this Gospel. And no matter by which means the Gospel is given, it is received through faith alone. This Midweek Lenten Series, we will explore how rich and liberal our God is in his grace by examining the Means of Grace.  ​
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Baptism

3/17/2021

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Picture
Reformation Altar Piece: Baptism, Lucas Cranach the Elder, 1547-48, lucascranach.org
Means of Grace Lenten Series 
Psalm 51 
2 Kings 5:1-14 
Titus 3:3-8 
Matthew 28:16-20 

March 3, 2021 
 
Baptism saves you. (Mark 16:16; 1 Peter 3:21) Many reject this statement, because faith alone saves. Yes, it is true that faith alone saves apart from our works (Ephesians 2:8), but that does not mean the Baptism does not save. Faith saves, because it receives the benefits of the promise. Faith believes and trusts in what God promises us, and so it receives the benefits, as Abraham believed God and it was counted to him as righteousness. Baptism is a means of grace. A means of grace is a way by which God delivers to you his grace. Baptism delivers God’s grace to you just as the preaching of the Gospel delivers God’s grace to you. And as you receive the benefits of the preaching of the Gospel by believing its promises, so also you receive the benefits of Baptism by believing its promises. To say that Baptism doesn’t save, because only faith saves, is like saying that the preaching of the Gospel does not save, because only faith saves. But that would be plain silly. The preaching of the Gospel saves, because its benefits, namely, the forgiveness of sins and eternal salvation, are received through faith (Romans 1:16-17; 10:13-17; 1 Timothy 4:16; James 1:21) .  
But people will object by saying that Baptism cannot save, because our works cannot save us. It is true that our works cannot save us, because they are imperfect and stained with sin. But Baptism is not our work, but God’s work. Your Small Catechism explains it simply:  
What is Baptism? Baptism is not just plain water, but it is the water included in God’s command and combined with God’s word. 
Which is this word of God? Christ our Lord says in the last chapter of Matthew: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” (Matthew 28:19)  
So, we see clearly from Jesus’ words that he commands us to baptize, that people are made into his disciples through Baptism, and that Baptism is done in the name of the Father, and of the Son, and of the Holy Spirit. So, it is clear that God is at work in Baptism. You may see a man pour the water or hear a man’s voice speak, but it is God’s voice and God working through the water. Otherwise, the Baptism would not be able to accomplish anything. 
Furthermore, Jesus promises great blessings in Baptism. Again, your Small Catechism explains it simply:  
What benefits does Baptism give? It works forgiveness of sins, rescues from death and the devil, and gives eternal salvation to all who believe this, as the words and promises of God declare. 
Which are these words and promises of God? Christ our Lord says in the last chapter of Mark: “Whoever believes and is baptized will be saved, but whoever does not believe will be condemned.” (Mark 16:16)  
You see how the Catechism goes straight to Jesus’ words to find out what Baptism is and what it does. This is always the way to go, because Jesus is our great teacher and he teaches us the way to salvation. This is what gives us such confidence in Baptism. We recognize that water is plain water, but in Baptism is it not just plain water, but water joined to God’s most powerful and gracious word! Again, the Catechism explains:  
How can water do such great things? Certainly not just water, but the word of God in and with the water does these things, along with the faith which trusts this word of God in the water. For without God’s word the water is plain water and no Baptism. But with the word of God it is a Baptism, that is, a lifegiving water, rich in grace, and a washing of the new birth in the Holy Spirit, as St. Paul says in Titus, chapter three:  
“He saved us through the washing of rebirth and renewal by the Holy Spirit, whom He poured out on us generously through Jesus Christ our Savior, so that, having been justified by His grace, we might become heirs having the hope of eternal life. This is a trustworthy saying.” (Titus 3:5-8) 
Baptism is not an additional object of faith to Jesus’ crucifixion, death, and resurrection. The object of faith is what faith trusts in. Baptism does not replace or add to Jesus’ cross, just as the preaching of the Gospel is nothing without the crucifixion, death, and resurrection of Jesus. Rather, Baptism joins us to Jesus’ work of salvation. St. Paul says in Romans 6, “We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.” Again, Scripture says in Galatians 3, “For as many of you have been baptized into Christ have put on Christ.” Baptism saves, because it joins you to Jesus and his work of salvation. In 1 Peter chapter 3, the Apostle declares, “Baptism now saves you, not as a removal of dirt from the body, but as an appeal to God for a good conscience, through the resurrection of Jesus Christ.” You cannot look at your Baptism apart from the death and resurrection of Jesus Christ. Baptism does not add something to the Gospel, but rather, it is a means by which God gives you the one and same Gospel, which saves, as Scripture declares, “One Lord, one faith, one Baptism.”  
Baptism is God’s way of giving you certainty that Jesus’ death and resurrection are for you. In Baptism you have the right to say to the devil, “Stop accusing me! I have Christ’s righteousness.” You have the power to say to your conscience, “Yes, you have sinned and done wrong, but Christ Jesus has died for your sins and has forgiven you.” Baptism gives you comfort and confidence even before the gates of hell, because Baptism gives you Jesus.  
Baptism is more powerful than we can even understand, but Baptism is also a sign. It signifies that we have been buried with Christ and that our sins have been washed away. In our Psalm, we recited with David, “Purge me with hyssop and I shall be clean; wash me, and I shall be whiter than snow.” Hyssop is a bitter herb. The Israelites used a hyssop branch to smear the blood of the Passover lamb on their doorposts and lintels, so that death would pass over their house. To be washed with hyssop is to be washed in the blood of the Passover lamb. In Baptism, you are washed in the blood of Jesus, the Passover Lamb to end all Passover lambs. The washing of water is the washing in Jesus’ blood. And you can return to this washing every day through repentance and faith in the forgiveness of sins. Baptism is a sign that God has washed you clean of all your sin. It teaches you what you cannot yet see, that God has cleansed your soul from all uncleanness.  
By holding onto your Baptism, you hold onto Christ Jesus. Some say that since people who are baptized will often reject Christ that Baptism is nothing. But that is like saying that the preaching of the Gospel is nothing, or that Christ Jesus is nothing, because people reject him. No. If you reject your Baptism, you lose its benefits, but it remains a great and mighty wonder. But if you hold onto your Baptism through faith, you have an endless fountain of forgiveness and strength in the Holy Spirit. You cannot progress spiritually beyond your Baptism, because Baptism gives you Christ himself and places the name of God upon you. Rather, the Christian life is a life constantly returning to the promises in Baptism. And since Christ Jesus your Lord cannot be found untrustworthy or faithless, you can put your trust in the promises of your Baptism. Amen.  
 

Midweek Lenten Series: The Means of Grace ​
​

Picture
Lucas Cranach the Elder, Reformation Altarpiece, 1547
Smalcald Articles, Part 3, Article IV: The Gospel 
“We will now return to the Gospel, which not merely in one way gives us counsel and aid against sin; for God is superabundantly rich [and liberal] in His grace [and goodness]. First, through the spoken Word by which the forgiveness of sins is preached [He commands to be preached] in the whole world; which is the peculiar office of the Gospel. Secondly, through Baptism. Thirdly, through the holy Sacrament of the Altar. Fourthly, through the power of the keys, and also through the mutual conversation and consolation of brethren, Matt. 18:20: Where two or three are gathered together, etc.” 
 
The article above is from the Smalcald Articles, written by Martin Luther at the request of Elector John Frederick in December of 1536 and presented at the meeting of the Smalcaldic League in February of 1537. The Smalcald Articles are part of our Lutheran Confessions in the Book of Concord. In this particular article Luther explains that the one Gospel is given to us in multiple ways. These multiple ways are called the Means of Grace. They are means by which God gives us his grace. So, there is one Gospel, which reveals God’s grace to us in Jesus Christ. Yet, there are many means by which God gives us this Gospel. And no matter by which means the Gospel is given, it is received through faith alone. This Midweek Lenten Series, we will explore how rich and liberal our God is in his grace by examining the Means of Grace. ​
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The Preaching of the Gospel

3/1/2021

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Picture
Lucas Cranach the Younger, Reformation Altarpiece: Luther Preaching, 1547-48, The Bridgeman Art Gallery, Public Domain
Midweek Lenten Series: The Means of Grace  
Romans 10:5-17 and Mark 16:14-20 
February 24, 2021 
 
Scripture makes clear that no one will be justified by works of the law, because the law gives knowledge of sin (Romans 3:20). Rather, it is through the Gospel that we are justified before God and saved from eternal death. The Gospel is the good news that Jesus Christ, God’s own Son and the child of Mary, fulfilled God’s Law for us and was crucified for our sins. Christ’s death has taken away our sins and punishment. Jesus’ resurrection from the dead proves that we are indeed at peace with God! It is through faith in this wonderful message of God’s grace and forgiveness for Christ’s sake that we are saved. This is why the declaration is true, “Whoever calls on the name of the LORD will be saved.” Yet, the Apostle rightly points out: “How can they call on him in whom they have not believed? And how can they believe in him whom they have not heard? And how can they hear unless someone preaches to them? And how are they to preach unless they are sent?”  
And so, the primary means to deliver the Gospel, so that sinners may believe it and be saved, is the preaching of the Gospel. Salvation comes through faith. Faith comes through hearing. Hearing comes through the preaching of Christ. In fact, even the word Gospel means Good Message. So, in order for sinners to be saved from their sin and eternal damnation, they must hear the preaching of the Gospel! C. F. W. Walther, our synod’s first president, compared the preaching of the Gospel to messengers of a king delivering a message of pardon to rebels. The rebels are doomed to destruction, but the king out of compassion for his people, forgives them in his heart and sends out his ambassadors to proclaim the good news of pardon to the rebels in fear of punishment. Yet, they need to hear the message, or they will not believe it or live as pardoned citizens.  
St. Paul says that he is not ashamed of the Gospel, because it is the power of salvation to all who believe. And indeed, the Gospel is powerful to save, because all who believe it are saved. Yet, the power of the Gospel is not only in its power to forgive, but in its power to be believed. The Gospel not only declares pardon from God, but empowers the sinful heart to believe and be saved. The Holy Spirit works through the Gospel to produce faith, by enlivening hearts, and awakening them from death. The Lord spoke through the Prophet Isaiah:  
“For as the rain and the snow come down from heaven 
    and do not return there but water the earth, 
making it bring forth and sprout, 
    giving seed to the sower and bread to the eater, 
11 so shall my word be that goes out from my mouth; 
    it shall not return to me empty, 
but it shall accomplish that which I purpose, 
    and shall succeed in the thing for which I sent it.” (Isaiah 55:10-11) 

This is the power of the Gospel: the power to save and the power to be believed.  
For this reason, the Gospel is our most precious treasure. The most important task a minister has is to preach the Gospel, as St. Paul says, “Woe to me if I do not preach the Gospel!” (1 Corinthians 9:16) And the most important thing a Christian does is hear the Gospel, because only through hearing it can you be saved. Scripture says, “Man shall not live by bread alone, but by every word that comes from the mouth of God.” (Matthew 4:4; Deuteronomy 8:3) No one should underestimate the importance and urgency of hearing God’s word preached. It is our life and source of eternal sustenance.  
The Gospel is worth suffering and dying for. It’s well known that all the apostles except for John were killed for preaching the Gospel. And John himself suffered greatly on account of the Gospel. And it has always been preached  from the beginning that Christians should be ready to suffer the loss of everything for the sake of the Gospel, as Jesus himself said, “What profit is it if a man gains the whole world, but forfeits his soul?”  
Recently, I read Robert Louis Stevenson’s novel, Treasure Island to my kids. I don’t want to ruin the book for those of you who have not read it, but I think most of you know the basic plot. There is an island with treasure on it. The good guys get ahold of a map and go searching for the treasure. Yet, on their journey they discover that most of the crew are actually treacherous pirates planning a mutiny. The quest for the treasure ends up costing many casualties. At one point in the novel, the main character, Jim Hawkins, expresses his sorrow that so many lost their lives in pursuit of riches, indicating, that although they would become immensely rich by the treasure, it didn’t outweigh the cost of human life. Those were wise words Stevenson gave to the lad Hawkins, wiser words than most understand. Yet, the same cannot be said about the cost of the Gospel. The Gospel is worth every loss of possession, relationship, and body. There is nothing worth losing the Gospel over. And so, when we are wise and led by the Spirit, we seek to hear it and learn it.  
The Gospel is not something we simply hear once and then have no need to hear it again. Although a person can certainly hear a single sermon, believe it, and be saved before he dies, that is not the way it normally works. Rather, as long as a Christian lives, he must continue to hear the Gospel. First, because God commands us not to despise his preaching and word, but to hold it sacred and gladly hear and learn it. To reject hearing the Word of God is a sin. Secondly, because we daily sin much and are attacked by the devil, so that we feel guilty and doubt. Through the preaching of the Gospel, we receive the forgiveness of all our sins and confidence in our salvation. No one is able by his own strength to believe in Jesus Christ, but must rely on the power of the Holy Spirit, who comes through the preaching of the Gospel. Thirdly, the Gospel delivers us Jesus, whom we love. Jesus says, “My sheep hear my voice, I know them, and they follow me. I give them eternal life. And no one will snatch them out of my hands.” We Christians hear the word of Christ, because we love Christ and desire to be with him and to hear his teaching. Fourthly, for the sake of our prayers. We are very needy people. Yet, we do not always know what to pray for as we ought nor do we always have the confidence to pray. Yet, through the preaching of the Gospel, we learn to be confident to pray to God as our dear Father, to expect forgiveness and grace from him, and to be confident to trust in his will. For the sake of our prayers, we should gladly and regularly hear and learn the Gospel.  
Finally, it is important for us to hear the preaching of the Gospel, so that we can learn from Jesus. There are many false teachers in the world and false gods that lure our heart away. There is no better teacher than Jesus. Jesus teaches us through the preaching of the Gospel based on Holy Scripture.  
For these reasons, every Christian sermon should have three goals. First, to proclaim the Law, so that we recognize that we are sinners in need of a Savior and so that we repent of our sins. Second, to proclaim the Gospel, so that sinners know that they have a gracious God, who forgives them for Christ’s sake and gives them eternal salvation. It is faith in the Gospel message alone, which gives eternal life, which is why the Gospel must predominate in Christian preaching. The third goal of Christian preaching, is to teach, so that Christians are equipped to give a defense for their faith, grow closer to God, and be equipped for good works. 
God is rich and liberal in his grace to preach the Gospel to us. Yet, do not misinterpret his generosity to mean that the Gospel is cheap. The Gospel is our most precious treasure, which gives to us eternal life. It is something we cannot do without, because we cannot do without Jesus. Amen.  

Midweek Lenten Series: The Means of Grace ​

Picture
Lucas Cranach the Elder, Reformation Altarpiece, 1547
Smalcald Articles, Part 3, Article IV: The Gospel 
“We will now return to the Gospel, which not merely in one way gives us counsel and aid against sin; for God is superabundantly rich [and liberal] in His grace [and goodness]. First, through the spoken Word by which the forgiveness of sins is preached [He commands to be preached] in the whole world; which is the peculiar office of the Gospel. Secondly, through Baptism. Thirdly, through the holy Sacrament of the Altar. Fourthly, through the power of the keys, and also through the mutual conversation and consolation of brethren, Matt. 18:20: Where two or three are gathered together, etc.” 
 
The article above is from the Smalcald Articles, written by Martin Luther at the request of Elector John Frederick in December of 1536 and presented at the meeting of the Smalcaldic League in February of 1537. The Smalcald Articles are part of our Lutheran Confessions in the Book of Concord. In this particular article Luther explains that the one Gospel is given to us in multiple ways. These multiple ways are called the Means of Grace. They are means by which God gives us his grace. So, there is one Gospel, which reveals God’s grace to us in Jesus Christ. Yet, there are many means by which God gives us this Gospel. And no matter by which means the Gospel is given, it is received through faith alone. This Midweek Lenten Series, we will explore how rich and liberal our God is in his grace by examining the Means of Grace.  ​
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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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