During His time on earth Jesus met many different kinds of people and talked with them. He did not have to talk to them very long before it was apparent that in a certain sense there were just two types of people: the righteous and the sinners. He needed not that anyone should testify of man, for He knew what was in man (Johm 2:25).
The righteous thought they could be saved without Jesus and without a change of heart. They were not acceptable to Jesus. These people were not actually righteous. They only thought themselves to be righteous.
Even now Jesus looks into human hearts and sees that many people feel no need for a change of heart. He is sad because of them. Among these self-righteous people there are those who are respectable in the eyes of society and those who are not, those who lead outwardly decent lives and those who do not. They may live in fear and have a troubled conscience, but they are unwilling to admit that they have deserved eternal damnation, or that they need to be converted. To such people Jesus says: "If you were blind, you would have no sin, but now you say, 'We see'; your sin remains" (John 9:41).
Sinners on the other hand were people without hope when they thought of themselves. God's Law had struck their conscience. They were not able to defend themselves before God.
There are people like this also today. They have lived here in this world along side of the self-righteous. Some have been spared from falling into gross outward sins. Others have fallen into the very depths of sin and corruption. But they all differ from the self-righteous in this that they are sorry for their sins and feel the need for repentance. For them the Gospel has become the power of God unto salvation. The message that God has forgiven their sins for the sake of His Son's work of atonement is music to their ears.
Do you feel that you are such a person? Remember: Jesus has come to seek the lost. He has taken your sins as His own and suffered the punishment which you should have suffered. He is your vicarious sufferer. He has atoned for your sins. They have been forgiven in His name. His blood has freely flowed as a payment for them. Courageously grasp hold of this grace. Even though your sins appear as great as can be, remember: Jesus is greater than your sins. He has already conquered them. You receive forgiveness through grace as a free gift of God. Only trust in Jesus Christ and you will be saved.
It is said that to forget is human. But on the other hand, according to scientists the human brain stores everything. A person therefore is actually incapable of forgetting. It is, however, a good thing that we can at least remove unpleasant matters from our minds, even though they may linger somewhere in the subconscience.
The Bible also tells us that God both remembers and forgets. God desires truth in the innermost being (Ps. 51:8). He knows what is in our heart. When we think of this we are disturbed. We cannot endure His probing glance or His judgment. "It is a terrifying thing to fall into the hands of the living God" (Hebr. 10:31). We hope that He would forget or that we might hide our deeds from Him. We cannot hide our deeds from the all-knowing God.
But can God forget?
God's omnipotence also includes the ability to forget. God does not forget as we would want Him to forget. He demands that we come into the light so that He can admonish us because of our sins. But when He has called us to give an account and awakened in us a sorrow for sin, He stops admonishing us and reveals His gracious heart to us. He has loved us with an everlasting love in His Son. Jesus has atoned for our sins. The new Covenant has been founded on this promise of God: "I will forgive their iniquity, and their sin I will remember no more" (Jer. 31:34).
We may not be able to forget, but God promises not to remember our sins. This is the important thing. If God does not remain angry with us, but removes our transgressions from us as far as the east is from the west (Ps. 103:12), we can rejoice and be at peace. Therefore whoever wants to live in peace, let him firmly grasp hold of Christ's grace.
Not all people, however, accept God's grace. Because of their unbelief God remembers their sins. "They will be utterly ashamed, because they have failed, with an everlasting disgrace that will not be forgotten" (Jer. 20:11). On the Last Day we must give an account of our thoughts, words and deeds. How foolish is he who, here in the time of grace, does not seek refuge in Christ. How wise is he to whom the preaching of the Cross is God's power and wisdom. How sweet it is to be safe in the hand of our heavenly Father.
The Bible is a Christian's most important book. It is God's revelation in which He speaks to us. Through thousands of years the Bible has been an amazing source of strength. It has provided comfort to those with a troubled conscience. It has taught us to place our trust in the Lamb of God who has taken away the sins of the world. In our spiritual life we have become accustomed to trusting the Bible and we have never been disappointed. Experience teaches us this - and what is significant - the Bible teaches this about Itself.
The Apostle Peter tells us of the origin of the Bible in these words: "Men moved by the Holy Spirit spoke from God" (2 Pet. 1:21). The Bible is the Book of the Holy Spirit and the Word of God. Its writers did not write their own ideas and conclusions. The Holy Spirit used their personalities in His service in such a way that He gave us His own words through them. Jesus says: "The Scripture cannot be broken" (John 10:35). The Holy Spirit is the Spirit of Truth. God cannot lie (Rom. 3:4). So we too confidentally confess: "We know that God does not lie. I and my neighbor and, in short, all men, may err and deceive, but the Word of God cannot err" (Large Cathecism IV,57). The Bible is God's own word without mistakes and errors. We get the courage to make this confession by believing the Bible's own testimony. Jesus Christ and the Apostles believed the same.
The Bible has always been attacked. The devil wants to make its divinity open to question. "Did God really say?" (Gen. 3:1) is the question he asks. If we doubt the divine authorship of the Bible we have fallen into the devil's snare. If we cling to the Word we are standing on a safe rock. Many theologians have renounced their faith in the inerrancy of the Bible. Many professors are teaching young students to doubt. In this way they are undermining the foundation of Christ's Church.
The Bible has also been defended through the ages. There are large volumes in existence in which the attacks against the Bible are disproved in detail. This is a proper way of defending the Bible and is of benefit. However, we err if we think that all the difficult passages of the Bible must be explained to us before we can believe that the Bible is inerrant. There is a proverb that says: One fool can ask more than a thousand wisemen can answer. In other words by following this method we can never be entirely sure.
The Lutheran Church shows us another method. Believe the Bible's own testimony. Cling to those clear passages of the Bible where the Bible is called God's Word. A particularly clear and firm passage is: "The Scripture cannot be broken" (John 10:35). These are Christ's own words. If there are some difficult passages which you do not understand, leave the matter to God until you either find an explanation or until you arrive there where there is no longer a problem of understanding. The problem, you see, is not in God's Word or in God, but in our understanding.
When a church and its pastors hold fast to the inerrancy of the Bible and know God's grace in truth, they have obeyed Peter's exhortation: "Whoever speaks, let him speak, as it were, the utterances of God" (1 Pet. 4:11). In such a church a heart burdened by sin finds a refuge in the wounds of Christ. A church like this is not swayed by every wind of doctrine, but rather proclaims the everlasting Gospel. There, souls are nourished. They hear the voice of the Good Shepherd and rejoice as a bride rejoices when she hears of the voice of the bridegroom.
A Christian's freedom is a precious gift that must be carefully guarded. Christ has redeemed us from the slavery of sin. Through grace we have received and still receive forgiveness for our sins for the sake of Christ. Those who believe in Christ are not slaves of sin, but are rather free children of God. Neither are we slaves of men. We have only one Lord in whose name we have been baptized and who has shed His blood for us. Through the power of His Word everything is clean to the cleansed: food, drink, the workweek and Sunday, marriage and celibacy, industry and technology, the automobile and the subway, newspapers and television, etc. "For everything created by God is good, and nothing is to be rejected, if it is received with gratitude, for it is sanctified by means of the Word of God and prayer" (1 Tim. 4:4,5).
True freedom does not sanction abuse, the breaking of God's Commandments, or the promotion of evil. True freedom means love and responsibility. The ability to discern what is right and wrong forms the needed basis for the Christian way of life, but in addition to this we must also know how to use our freedom.
An example: A Christian may with a good conscience own a television set and watch television programs. He of course selects the programs he watches, avoiding that which is not compatible with faith. A Christian, however, cannot always isolate himself from evil. He confronts the unbelieving world in his place of employment, on the streets and also on television. It is important that he knows how to relate to it. Sometimes it may be advisable to watch some inferior program in order to become acquainted with the subject matter so that he will be able to help his fellowmen understand it in the proper way. Such viewing is not sinful.
If a person continually subjects himself to sinful irritants, such behavior indicates that he has not learned the art of Christian living, even though he believes that he is able to separate the good from the bad. Such a person will continually be defending himself, whereas he should be attacking evil with all that is good and right. In other words God's Commandments are not only prohibitions. He who refrains from evil does not yet keep the Commandments, but remains dull and inactive in his relationship to his fellowmen. The Commandments have a positive content: love and purity. Our thoughts should constantly be centered on this content and we should constantly practice it. When using Christian freedom in such a way that this is not prohibited, we are using it properly.
The art of Christian living also includes the proper use of time and energy. Nothing that in itself is not wrong, must take up so much of our time and energy that we are not able to use God's Word and participate in the worship services and activities of the congregation. It is also wrong for parents to leave their children at home to shift for themselves and possibly go hungry, while they themselves go to church. In the life that God has intended for us there is an order of precedence for matters, but at the same time a proper balance must be maintained.
No sane person wants war. Experienced people know that even a tenuous reconciliation is better than an outright quarrel. The leaders of nations, who are aware of their responsibility, work for peace and they have the support of the majority of their people. We value peace and peacemakers.
The Bible also highly regards temporal peace. It urges that "entreaties and prayers... be made on behalf of all men, for kings and all who are in authority, in order that we may lead a tranquil and quiet life in all godliness and dignity" (1 Tim. 2:1,2).
The Bible also speaks of spiritual peace. God sent His Son into the world to attain this peace. Because man trangressed against God's will he brought down God's wrath upon himself. As a result of the fall into sin natural man does not love God, but rather hates Him. God manifested His love for us by reconciling us to Himself instead of treating us as we deserved to be treated. "God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation" (2 Cor. 5:19). "While we were enemies, we were reconciled to God through the death of His Son" (Rom. 5:10). "He Himself is our peace" (Eph. 2:14). "And He came and preached peace to you" (Eph. 2:17).
Christ has brought about an eternal reconciliation between God and man by paying our debt of sin to God. This is pure love, unadulterated grace and mercy. The Gospel now proclaims this peace to us. Our conscience which feels the pressure of God's anger is freed from its terror. Our sins are pronounced forgiven through the atoning blood of Christ. He is worthy of His name, the Prince of Peace (Is. 9:5).
Christ brings to our hearts a peace that is beyond our understanding, a peace which we cannot adequately describe. Because sin retains a hold on us as long as we live, a constant struggle is going on within us, even though we possess God's peace. Our sins threaten to hide God's love from us and to cause us to forget God's peace treaty. For this reason we must not base our peace on our emotions but rather on the Word of the Gospel, which is God's assurance of peace to us. To this we must cling, and cling most firmly!
Christ's Kingdom is a kingdom of peace. The angels proclaimed this peace already when Christ was born. We possess this peace by faith. It is spread abroad by those who proclaim the Gospel. They are spiritual peacemakers. When we are personally reconciled to God, we want to live in peace with our fellowmen, to forgive them, to cover their faults - in other words to love them.
Are you reconciled to God?
A beautiful, logically presented sermon creates a receptive atmosphere. Hearing the Bible explained and having difficult passages open up to us increases our store of spiritual knowledge and deepens our understanding of God's administration of grace. But when we are troubled we need the simple proclamation of the Cross, a message of comfort;There are many comforting passages in the Bible. One especially comforting portion of Scripture is Romans 5:6-11. When our sins accuse us, it is difficult to believe that God is merciful specifically to us. At times like this we are ready to believe that God is merciful to everyone else, but not to us. God, however, does not want us to think like that.
In the above-mentioned portion of Scripture Paul comforts troubled hearts by explaining what Christ has done in our behalf. "For while we were still helpless, at the right time Christ died for the ungodly" (Rom. 5:6). Are you helpless, without strength to rid yourself of sin, unable to atone for it? Are you ungodly, having no communion with God, hopeless in regard to yourself? If you are, then behold what Christ has done for you. He has died for you and atoned for your sins.
You cannot find this kind of love anywhere in the world, " God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us" (Rom. 5:8). This means that Christ's blood was shed as a payment for our sins and because of this God has forgiven all our sins. God has therefore already forgiven us, He has forgiven those very sins that are troubling you. The blood of Christ that fell to the ground is a guarantee of this.
This is how God loved us already when "we were God's enemies" (Rom. 5:10). God has first loved us. And what are we like? Paul uses these words to describe us: "helpless" (v. 6), "ungodly" (v. 6), "sinners" (v. 8), "God's enemies" (v. 10). You cannot exclude yourself from this list. Nor can you exclude yourself from the love of God, which has already been bestowed upon you. Just trust in God's grace. Cling to it so firmly that you will not lose your grip when tribulations come. Trusting in Christ you have salvation and everlasting life.
In the words of the Bible you can join in confessing: "Therefore having been justified by faith, we have peace with God through our Lord Jesus Christ" (Rom. 5:1).
The preaching of repentance is not often heard today even though Jesus has given a special command concerning it. After He had arisen from the dead, He told His disciples: "Thus it is written, that the Christ should suffer and rise again from the dead the third day; and that repentance for forgiveness of sins should be proclaimed in His name to all the nations - beginning from Jerusalem" (Luke 24:46,47). Every generation should continue the preaching once begun by the Apostles. "All everywhere should repent" (Acts 17:30). But just what is this repentance that must be preached to everyone, and is necessary for everyone? We can learn the answer to this question by observing how the Apostles preached repentance.
Peter preached repentance in this way: Jesus "ordered us to preach to the people, and solemnly to testify that this is the One who has been appointed by God as Judge of the living and the dead. Of Him all the prophets bear witness that through His name every one who believes in Him has received forgiveness of sins" (Acts 10:42,43).
Paul preached repentance like this: "Therefore let it be known to you, brethren, that through Him forgiveness of sins is proclaimed to you, and through Him everyone who believes is freed from all things, from which you could not be freed through the Law of Moses" (Acts 13:38,39).
The heart and core of this preaching was forgiveness of sins for the sake of Jesus Christ. The Savior, you see, commanded that repentance be preached for the "forgiveness of sins."
Repentance is: 1) The conviction of one's own unworthiness before God, accusations and terrors of conscience, guilt because of sin; but not only this; it is also 2) trust or faith that God is merciful to us because of Christ and forgives us all our sins through His atoning blood.
Repentance is therefore sorrow for sin and faith.
It is often thought that in essence repentance means to improve one's life. But our old Adam does not improve. It must be crucified daily in penitance and faith. The Greek word for repentance means change of mind, turning around and returning to God.
A better life is a result of repentance. In other words we receive forgiveness of sins just as we are. Forgiveness is not based on our works, but on Christ's work of reconciliation. God justifies the ungodly.
Fighting against sin, forsaking unrighteousness and evil are indications that a person has returned to God. It is all a result of faith, "fruit in keeping with your repentance" (Matt. 3:8). God also want to see this in us. Strength for this comes from the assurance that our sins have been forgiven.
The reddish color of the mountain ash in the fall captures the attention of people and causes them to admire this tree, which the Finns of ancient times considered to be a holy tree. They recognized the beauty of the tree, but erred in worshiping the created instead of the Creator.
Now too, people see the artistry in Nature and cannot but admire it. But do we see in Nature the results of the Creator's paint brush, and do we honor Him?
The mountain ash in the fall reminds us of another tree, which is incomparable in its beauty. This tree also has a reddish color. We can truly call it a holy tree. It is the cross of Jesus, God's Son. It has been colored by His blood. From this tree the crucified, suffering and dying Savior of the world looks at us, His heart filled with love, and says: "Father, forgive them, for they know not what they do" (Luke 23:34). This love revealed in the Gospel transforms a cruel and shocking scene into a scene of beauty before which our heart becomes calm and opens up to the word of the Gospel.
The mountain ash in the fall reddens before its winter death to awaken to new life in the spring. Jesus' Cross was red because of death, but it was the red of atonement and subtitionary death. "One died for all" (2 Cor. 5:14). The primary cause of death, sin, has now been conquered. Christ lives and everyone who believes in Him lives with Him. The Cross is the tree of life.
You, mountain ash, are a tree of beauty, but more beautiful are you, O blessed Cross of Golgatha! Your message enters the heart and brings forgiveness and peace. O blessed Cross, you are a symbol, but Christ You are God and our Salvation. To You be praise and glory forever!
Truth is of God, but lying is of the devil. God's children love the truth. Jesus prayed in their behalf: "Sanctify them in the truth; Thy Word is truth" (John 17:17). He promised them the Spirit of Truth who would lead them into all truth (John 16:13). The devil is "a liar, and the father of lies" (John 8:44). His children do as their father does. It is not proper for a Christian to tell lies and to do that which is wrong. In so doing we would blaspheme God, who desires truth in the innermost being (Ps. 51:8). Liars will not inherit eternal salvation. "Outside are... the murderers and idolators, and everyone who loves and practices lying" (Rev. 22:15).
Truth must be the prevailing factor in a Christian's life, be he a pastor, a politician or a business man. The human personality is an integrated whole that cannot be divided. Some theologians have supposed that as scientists they can criticize the Bible, but as believers they should adhere to it in some way. This type of double morality reminds one of the bishop?prince of old, who was known for his cruelty as a prince. A citizen once asked him: When the prince goes to hell where will the bishop go?
People tend to defend the things they have done and left undone in the sight of God. "If we say that we have no sin, we are deceiving ourselves, and the truth is not in us. If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His word is not in us" (1 John 1:8-10).
The most serious type of lying is spiritual deceit: A person is left to depend on his own righteousness, or if he has come to a knowledge of his sin, the grace of God is concealed from him.
Once, after listening to a sermon, an aged Christian spoke to the pastor and said: "You committed a grave sin. You concealed my brother's inheritance." The pastor had failed to preach about the man's "Brother", the Lord Jesus Christ, and about the inheritance which He left us when He died. When we use this inheritance or the forgiveness of sin to our advantage, we are God's children. We want to do His will in all matters. We are aware of our weaknesses, we confess our sins, but pray that He will strengthen us, so that we will not be hypocrites, but will travel the straight road of truth.
There are two genealogies of Christ in the Bible. One in Matt. 1:1-17, the other in Luke 3:23-28. The purpose of the genealogies is to show that Jesus is the promised Messiah, and that that which had been prophesied about the lineage of the Messiah was fulfilled in Him.
Matthew wrote his Gospel primarily for Jews. The Jews were descendants of Abraham. Thus Matthew begins his genealogy of Christ from him and in this way shows that Jesus is the Seed promised to Abraham, and the Savior of the Jews.
Luke on the other hand writes primarily to gentile Christians. He does not therefore in his genealogy stop at Abraham, but goes all the way back to Adam and God. In this way he shows that all people, both Jews and Gentiles, are descendants of Adam and are all the creations of the same God. Because Jesus can be traced back to the very beginning, He is the Savior of the whole world.
The genealogies show Jesus to be a true human being, our brother, who is of the same flesh, bones and blood as we are. Jesus' birth of a virgin through the power of the Holy Spirit, which both Matthew and Luke mention, proves that He is the Son of God.
The genealogies of Matthew and Luke differ from each other during the time from Joseph to David.
Matthew's genealogy continues: "To Jacob was born Joseph the husband of Mary, by whom was born Jesus, who is called Christ." Matthew uses the expression "to Jacob was born Joseph", which indicates that Jacob was the real father of Joseph. This genealogy follows the succession of the ruling authority of the House of David, and shows that Jesus was the legal successor to the throne of David. The prophecies had been fulfilled. The Jews studied the genealogies diligently and they had to admit this.
Luke's genealogy travels a different road from Joseph to David. "Joseph (was) the son of Eli... the son of Nathan, the son of David." Luke does not in the manner of Matthew use the words "was born". The choice of words is intentional. Luke does not mention Eli as the natural father of Joseph. From the writings of the Jews we know that Eli was the father of the Virgin Mary. Luke's Gospel therefore also includes the genealogy of Mary and shows that Jesus was the descendant of David also according to the flesh.
But why does Luke call Joseph the son of Eli? Joseph was the son-in-law of Eli. In some instances the son-in-law was called the son of the father-in-law (Neh. 7:63), especially if the father-in-law had no male descendants and a daughter was the inheritor (Numbers 27:1-11).
The church father Epifanios (315-403) already explained this passage in this way.