Rejoicing in the Promise of Forgiveness

Baptism and the Lord's Supper are signs that continually admonish, cheer, and encourage despairing minds to believe the more firmly that their sins are forgiven.  So the same promise is written and portrayed in good works, in order that these works may admonish us to believe the more firmly.  Those who produce no good works do not encourage themselves to believe, but despise these promises.  The godly on the other hand, embrace them, and rejoice that they have the signs and testimonies of so great a promise.  Accordingly, they exercise themselves in these signs and testimonies.

Apology of the Augsburg Confession, Article V: Of Love and Fulfilling of the Law, 155

Worship the Fullness of the Trinity

In reality and by nature it is the God of all, and His only-begotten Son and the Holy Spirit which are God.  This is distinctly taught us by the admirable Paul in the words “For although there may be so-called gods in heaven or on earth—as indeed there are many ‘gods’ and many ‘lords’—yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.” … [F]or the Father and His only begotten Son and His Holy Spirit are one God by nature; and the divine Word made man, our Lord Jesus Christ, is by nature one Son, only begotten of the Father; and the Comforter who completes the number of the Trinity is one Holy Spirit.  Thus though many are named fathers, we worship one Father, the Father before the ages, who Himself gave this title to men, as the Apostle says, “For this reason I bow my knees before the Father, from whom every fatherhood* in heaven and on earth is named.”  Let us not then, because others are called christs, rob ourselves of the worship of our Lord Jesus Christ.  For just as though many are called gods and fathers, there is one God and Father over all and before the ages; and though many are called sons, there is one real and natural Son; and though many are styled spirits there is one Holy Spirit; just so though many are called christs there is one Lord Jesus Christ by Whom are all things.  And very properly does the Church cling to this name.

Theodoret of Cyrus, Letter 146 to John Oeconomus, NPNF, Series 2

*  Theodoret's usage.

Living Faith Demonstrated in Good Works and Peaceful Hearts

Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.  (James 1:18)

When he says that we have been born again by the Gospel, he teaches that we have been born again and justified by faith.  For the promise concerning Christ is apprehended only by faith, when we set it against the terrors of sin and of death.  James does not, therefore, think that we are born again by our works.

From these things it is clear that James does not contradict us, who, when censuring idle and secure minds, that imagine that they have faith, although they do not have it, made a distinction between dead and living faith.  He says that that is dead which does not bring forth good works;* he says that that is living which brings forth good works.  Furthermore, we have frequently already shown what we term faith.  For we do not speak of passive knowledge,† such as devils have, but of faith which resists the terrors of conscience, and cheers and consoles terrified hearts.‡

Apology of the Augsburg Confession, Article V: Of Love and Fulfilling of the Law, 126-8

*  And fruit of the Spirit: obedience, patience, chastity, love, etc.
†  I.e., that merely the history concerning Christ should be known.
‡  The new light and power which the Holy Spirit works in the heart, through which we overcome the terrors of death, of sin, etc.

Our Works Cannot Overcome Our Sin

We believe and teach that good works must necessarily be done…, nevertheless we give to Christ His own honor.  We believe and teach that by faith, for Christ's sake, we are accounted righteous before God, that we are not accounted righteous because of works without Christ as Mediator, that by works we do not merit the remission of sins, grace, and righteousness, that we cannot set our works against the wrath and justice of God, that works cannot overcome the terrors of sin, but that the terrors of sin are overcome by faith alone, that only Christ the Mediator is to be presented by faith against the wrath and judgment of God.  If any one think differently, he does not give Christ due honor, who has been set forth that He might be a Propitiator, that through Him we might have access to the Father.

Apology of the Augsburg Confession, Article V: Of Love and Fulfilling of the Law, 93-94

God's Promises Depend on Him, Not Us

Is the law then contrary to the promises of God?  Certainly not!  For if a law had been given that could give life, then righteousness would indeed be by the law.  But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe.  (Gal 3:21-22)

God does not delay His promises, Paul says, on account of our sins; nor does He hasten them on account of our righteousness and our merits.  He does not consider either one.  Therefore even if we were made worse through the Law and hated God more, God would still not be moved by this to defer the promise; for it does not depend on our worthiness and righteousness but on His goodness and mercy.  Therefore it is a pure fiction when the Jews say: "The Messiah has not come, because our sins are delaying His coming."  As though God would become unjust on account of our sins or a liar on account of our lies!  He Himself always remains righteous and truthful, whether we sin or do not sin.  Therefore His truth is the only reason for His observing and fulfilling the promise.

Martin Luther, Lectures on Galatians

And Such Were Some of You

Yesterday, our pastor completed a series on Judges entitled Scandalous Grace looking at how God's grace overrules in our lives for our good and his purposes, and also pointing out that four of those judges are mentioned in the faith chapter of the New Testament, Hebrews 11.

And what more shall I say?  For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets—who through faith conquered kingdoms, enforced justice, obtained promises, stopped the mouths of lions, quenched the power of fire, escaped the edge of the sword, were made strong out of weakness, became mighty in war, put foreign armies to flight.  (Heb 11:32-34)

These men were deeply flawed, yet the Lord used each of them and had them specifically called out by the writer of Hebrews.  This is both marvelous and confusing.

God has no limits to his grace.  If we have been believers for any length of time, there should be little difficulty appreciating the length and breadth of that grace extending to sinful men and women.  Before believing the gospel, we Christians were living in open opposition to the Lord (1 Cor 6:9-11a; Eph 2:1-3) and went through a change of position effected in us by virtue of Jesus' atoning sacrifice (1 Cor 6:11b; Eph 2:4-9).  We are God's elect (Eph 1:4; Col 3:12; 1 Thess 1:4; Titus 1:1).  Thus far there are no surprises.

A confusion comes when the elect do not act like the elect.  Whether old covenant or new, there is an expectation that God's work will manifest itself in good works (Deut 6:5; Lev 19:18; 1 Cor 6:12-20; Eph 2:10), yet selfish cowards, mercenaries, and scoundrels have their purported faith highlighted.  What gives?  How did they get in?

The bewilderment stems from a misconception or misunderstanding of life as one of God's elect.  I was in attendance during an informal gathering of Christians.  After some discussion, one mature, God-fearing gentleman said that it was too bad there were no good examples of fathers or husbands in the Bible.  That statement is simply not true—just the opposite.  Those people revealed to us by the Lord are the best examples for us.  We need them, not just because God can work through the weak and sinful, but because we are the weak and sinful.  Those negative examples illuminate the problem Christians bring to scripture.  We tend to think

Because of the indwelling Holy Spirit, I will overcome faults and understand divine mysteries.  Those Old Testament characters were weak because they do not have what I have.

What arrogance!—I had.  And my attitude was not unique.  I ran around with immature Christians that felt the same way.  I now regularly meet Christians of every walk who feel this way.  Again, what arrogance that we think we are somehow more spiritual.  We are not immune.  The church in Corinth firmly believed they were better and could do as they pleased.  Compare Paul's first letter to Corinth (and Clement of Rome's later letter) alongside the book of Judges.  The similarities would be remarkable.  One could easily rewrite Judges 21:25 and place it at the end of 1 Corinthians.

In those days there was no king in Corinth.  Everyone did what was right in his own eyes.

I do not wish to say that the church is wholly destitute or corrupt by virtue of pride.  True, some individuals and groups have gone off the rails: Jesus is still the head of the church.  Rather we recognize that we are no better than those on whom we look down at, and daily come before Father, Son, and Holy Spirit in all humility remembering that "there but for the grace of God go I."

Respect Your Leaders in the Faith

We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work.  Be at peace among yourselves. (1 Thess 5:12-13)

See how well he is aware that unpleasant feelings arise?  He does not merely say "love," but "very highly," as children love their fathers.  For through them you were begotten by that eternal generation.  Through them you have obtained the kingdom.  Through their hands all things are done, through them the gates of heaven are opened to you.  Let no one raise divisions, let no one be contentious.  He who loves Christ, whatever the Priest may be, will love him, because through him he has obtained the awesome mysteries.  Tell me, if wishing to see a palace resplendent with much gold, and radiant with the brightness of precious stones, you could find him who had the key, and he being called upon immediately opened it, and admitted you, would you not prefer him above all men?  Would you not love him as dearly as your eyes?  Would you not kiss him?  This man has opened heaven to you, and you do not kiss him, nor pay him honor.  If you have a wife, do you not love him above all, who procured her for you?  So if you love Christ, if you love the kingdom of heaven, acknowledge through whom you obtained it.  On this account he says, for their work’s sake, be at peace with them.

John Chrysostom, Homilies on 1 Thessalonians, 11

I Hope So, Because I Know So

[God] saved us … by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life. (Titus 3:5-7)

Thus we need the Spirit abundantly … again by grace and not by debt.  At the same time there is an incitement to humility, and a hope for the future.  For if when we were so abandoned, as to require to be born again, to be saved by grace, to have no good in us, if then He saved us, much more will He save us in the world to come.

John Chrysostom, Homilies on Titus 5

There Is Conviction and Consolation in the Cross of Christ

Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem.  (Luke 24:46-47)

Christ, in the last chapter of Luke 24:47, commands that repentance and remission of sins should be preached in His name.  For the Gospel convicts all men that they are under sin, that they all are subject to eternal wrath and death, and offers, for Christ's sake, remission of sin and justification, which is received by faith.  The preaching of repentance, which accuses us, terrifies consciences with true and grave terrors.  For the preaching of repentance, or this declaration of the Gospel: Amend your lives! Repent! when it truly penetrates the heart, terrifies the conscience, and is no jest, but a great terror, in which the conscience feels its misery and sin, and the wrath of God.  In these, hearts ought again to receive consolation.  This happens if they believe the promise of Christ, that for His sake we have remission of sins.  This faith, encouraging and consoling in these fears, receives remission of sins, justifies, and gives life.  For this consolation is a new and spiritual life [a new birth and a new life].

Apology of the Augsburg Confession, Article IV(II): Of Justification, 61

We Have Hope Because God So Greatly Loved

For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ  (1 Thess 5:9)

Thus God has not inclined to this, that He might destroy us, but that He might save us.  And how is it manifest that this is His will?  He has given His own Son for us.  So does He desire that we should be saved, that He has given His Son, and not merely given, but given Him to death.  From these considerations hope is produced.  For do not despair of yourself, O man, in going to God, who has not spared even His Son for you.  Faint not at present evils.  He who gave His Only-Begotten, that He might save you and deliver you from hell, what will He spare henceforth for your salvation?  So that you ought to hope for all things kind.  For neither should we fear, if we were going to a judge who was about to judge us, and who had shown so much love for us, as to have sacrificed his son.  Let us hope therefore for kind and great things, for we have received the principal thing.  Let us believe, for we have seen an example.  Let us love, for it is the extreme of madness for one not to love who has been so treated.

John Chrysostom, Homilies on 1 Thessalonians 9