Joel D. Otto

In Luther’s days, there were differing views about what the church looked like. The Roman Catholic Church considered the one holy church to be the church of Rome. Others, like Anabaptists and even Calvinists, sought a church that was pure in members and ministers. They tried to create a perfect church and community where God’s law reigned supreme and everyone was living holy lives. Both views emphasized the outward nature of the church. 

Luther went back to Scripture. Jesus said, “My kingdom is not of this world” (John 18:36). The one holy church is not a visible organization. Instead, the church is made up of people who believe in Jesus (1 Corinthians 1:2). Therefore, God only knows members of the holy Christian church because only God can see faith in a person’s heart (2 Timothy 2:19). We know where the church is because believers gather around the Word and sacraments, but in these visible congregations there will always be hypocrites (Matthew 13:24-30,36-43).  

The church always will be under attack from false teachings and worldly influences (Matthew 7:15; 2 Timothy 3:1-5). But the church will endure because the Word of God will endure (1 Peter 1:23-25). We have God’s promise that when the Word is proclaimed, he is at work to accomplish his purposes (Isaiah 55:10,11). That is why the church gathers around the Word and sacraments and uses the Word and sacraments. Jesus promised his presence when believers gather in his name (Matthew 18:20). The Spirit is at work through the gospel of Jesus, bringing unbelievers to faith and strengthening the faith of believers (Romans 10:17; 2 Thessalonians 2:13,14; John 3:5,6; Titus 3:5).  

When we see believers and the gospel under attack, we can wonder if God is still at work and if the church will endure. But we find comfort in God’s promise to preserve and bless his little flock (John 10:27-30; Luke 12:32). Instead of getting envious about larger church organizations, we endeavor to faithfully do the work Jesus has given his church to do. Believers simply proclaim the gospel and administer the sacraments (Matthew 28:19; Mark 16:15). 

Luther summarized this well when he confessed in the Smalcald Articles, “We do not concede to them that they are the church, and frankly they are not the church. We do not want to hear what they command or forbid in the name of the church, because, God be praised, a seven-year-old child knows what the church is: holy believers and ‘the little sheep who hear the voice of their shepherd.’ This is why children pray in this way, ‘I believe in one holy Christian church.’ . . . Its holiness exists in the Word of God and true faith” (Part III, Article XII). 

Questions to consider 

1. Read Ephesians 2:19-22. Why does Paul say that we are “built on the foundation of the apostles and prophets”? What does it mean that Jesus is “the chief cornerstone” of the church?

The words “the apostles and prophets” refer to the Scriptures. They were the human authors God used to give us his holy, inspired, inerrant Word (2 Peter 1:21). Through his Word, God reveals his saving love for us. Through his Word, God reveals what we are to believe in order to be saved. Our faith rests on the solid foundation of his Word, and his Word is powerful. It is God’s power through which he gives us the faith to believe (2 Timothy 3:15; Romans 1:16; Romans 10:17; 1 Peter 1:23-25). 

In ancient times, the cornerstone was laid first. It had to be cut perfectly square because the walls lined up from the cornerstone. If the cornerstone wasn’t perfect, the walls would be crooked and the building would probably collapse. The church (and God’s Word) finds its center in Jesus. Only faith in Jesus saves (e.g. John 3:16). Only faith in Jesus makes us members of his church (1 Corinthians 3:11). All of God’s Word revolves around God’s promise of a Savior and the fulfillment in Christ (John 5:39). All of the teachings of God’s Word are really lined up on Jesus. 

1. Read Matthew 16:15-18 and 24:14. How do these words of Jesus assure us that the church will endure?What comfort do Jesus’ words provide when we see the gospel and the church under attack? 

First, we have Jesus’ clear promise that the gates of hell will not overcome his church. Satan is our most powerful enemy.  So if we have Jesus’ promise that the devil won’t conquer the church, then nothing else will. Second, we also have Jesus’ promise that the gospel will be proclaimed until he returns. The gospel (in both word and sacraments) is what sustains, strengthens, and grows the church. If the gospel will continue to be proclaimed, the church will continue to endure (Isaiah 55:10,11; 1 Peter 1:23-25). 

These promises are immensely comforting because it can be easy for Christians to get discouraged and lose heart when it seems like false teachings and sinful lifestyles are running rampant in our world. We can feel like God’s church will fade away when we don’t see our church growing like we think it should or desire; we feel like such an outcast minority. We can feel helpless when the government or other forces in society ridicule the truth of God’s Word or it seems like their attempts to silence the gospel will succeed. But we have Jesus’ powerful promises. The church will endure, even against the darkest, most evil forces. The gospel will continue to be proclaimed until the end of the world, even in the face of persecution or false teachings. 

Contributing editor Joel Otto, a professor at Wisconsin Lutheran Seminary, Mequon, Wisconsin, is a member at Salem, Milwaukee, Wisconsin.  

This is the 13th articles in a 14-part series on key doctrinal emphases that Luther brought back to light through the Reformation. Find this article and answers online after Oct. 5.

Author: Joel D. Otto
Volume 104, Number 10
Issue: October 2017

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us

Joel D. Otto

There has always been tension between the church and government. At various times and places in history, the government has tried to wipe out the church. At other times, the government has tried to use the church for its purposes. Eventually, the church started carrying out a governmental role and even tried to bend the government to its will, attempting to use the government to carry out the church’s work. Popes crowned emperors. Kings vowed to defend the church. Popes and bishops ruled territory and led armies. Conflicts arose over who should appoint church leaders: the church or the government. The result was confusion between the church’s work and the government’s work.

Martin Luther and his fellow reformers went back to the Scriptures to sort out this confusion. God carries out his work for the benefit of his believers and for the good of his whole creation in two different kingdoms or realms.

On the one hand, God has established his church, and through the church’s work he cares for our souls (Matthew 16:17-19; Hebrews 13:7,17; Acts 20:28; 1 Timothy 4:15). He brings people to faith through the Word and sacraments (Romans 1:16; Romans 10:17; 1 Peter 1:23; Titus 3:5; Ephesians 5:25-27). He strengthens his church and comforts his people through the work he has given the church to do (Matthew 28:19; Mark 16:15; Luke 24:46-48; 2 Corinthians 5:19-21).

On the other hand, God has established government, and through the government’s work he cares for our bodies (1 Peter 2:13,14; Romans 13:1,2). He maintains peace and order in society through laws; he protects people’s physical well-being through the enforcement of laws (Romans 13:3-7).

True Lutherans have historically tried to avoid using governmental force to further the cause of the gospel, while also recognizing that Christians may serve in the government and be served by the government. True Lutherans have also attempted to avoid the confusion of the two kingdoms. The church and the government each have their own distinct mission and distinct ways to carry out that mission. As God’s children, we live in both kingdoms and strive to be obedient servants in the church and to the government.

The Augsburg Confession stated it well:

Now inasmuch as the power of the church . . . bestows eternal benefits and is used and exercised only through the office of preaching, it does not interfere at all with public order and secular authority. For secular authority deals with matters altogether different from the gospel. Secular power does not protect the soul but, using the sword and physical penalties, it protects the body and goods against external violence.

That is why one should not mix or confuse the two authorities, the spiritual and the secular. For spiritual power has its command to preach the gospel and to administer the sacraments. . . . It should not annul or disrupt secular law and obedience to political authority. It should not make or prescribe laws for the secular power concerning secular affairs. . . .

In this way our people distinguish the offices of the two authorities and powers and direct that both be honored as the highest gifts of God on earth. (XXVIII:10-13,18)

QUESTIONS TO CONSIDER

1. List at least five blessings we receive from God through the church’s work and through the government’s work.

 Blessings through the church’s work include the following:
● The forgiveness of sins.
● Strengthening of faith.
● Comfort in the face of temptation, doubt, guilt, or trouble.
● Encouragement from fellow believers.
● Opportunities to serve.
● Opportunities to carry out the church’s mission.
Blessings through the government’s work include the following:
● The freedom to worship (in some nations).
● Safety and security (police and fire departments; court system).
● Peace and order.
● Military protection from enemies.
● Roads and other infrastructure.
In both of these lists, there are others that you may think of.

2. Explain and apply Jesus’ words in Matthew 22:15-22.

 During Holy Week, the “Herodians,” men who supported the Roman government,
presented Jesus with a question intending to trap him. Should the Jews pay taxes to the Roman government? If Jesus said, no, they could arrest him on charges of sedition and treason. If Jesus said yes, they hoped that this would discredit him with many of the Jews who despised Roman rule.
Jesus’ answer demonstrated how Christians live in two kingdoms. We owe obedience
to God. We also owe obedience to the government. By obeying the government, we are
obeying God since he has commanded such obedience (see Romans 13:1-7).
How does this apply? For example, as Christians, we know that God owns everything
because he created all things (Psalm 24:1). In loving thankfulness, we give generous
offerings as a sacrifice of praise to our gracious God. But we also owe taxes. We pay our taxes honestly. This is obeying the government. It is also giving “to God what is God’s,” since God has commanded that we pay the taxes we owe.

3. Read Acts 5:17-42. What circumstances demand that Christians disobey the government? What should such disobedience look like?

 The high priest and a segment of the Sanhedrin, the Jewish ruling council, had
arrested the apostles because they were speaking about Jesus. They had ordered the
apostles not to preach the gospel. The apostles refused to comply. They were flogged,
but they kept preaching and teaching the good news about Jesus.
Christians must disobey the government when the government gives a clear
command to do something that violates a clear command of God. In the case of the
apostles, Jesus had commanded them to preach the gospel. The order of the high priest
clearly contradicted the Great Commission. Thankfully, at least in the United States, the government has not placed such a burden on us.
But if the government does command us to disobey one of God’s clear commands, we
must disobey the government. Like the apostles, we must be ready to suffer the
consequences for such disobedience. We may need to leave the country. We may resort
to passive resistance. But such disobedience should not take the form of violent
rebellion. We never see the apostles arming themselves with swords.

Contributing editor Joel Otto, a professor at Wisconsin Lutheran Seminary, Mequon, Wisconsin, is a member at Salem, Milwaukee, Wisconsin.

This is the 12th article in a 14-part series on key doctrinal emphases that Luther brought back to light through the Reformation. Find this article and answers online after Sept. 5.

Author: Joel D. Otto
Volume 104, Number 9
Issue: September 2017

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us

Joel D. Otto

Monasticism received a lot of attention from Luther and his fellow reformers. They saw that the church promoted this “religious” way of life as the best way to improve a person’s chances to get to heaven. It was an example of salvation by human effort.

The reformers also criticized this life of poverty, chastity, and obedience because monasticism confused what it really meant to serve God and others. People were led to believe that you had to live as some kind of “super Christian” to really serve God. Luther said that Christians serve God in their everyday lives when they serve their families and neighbors. But it is hard to serve your family and neighbor if you are sequestered behind the walls of a monastery.

God gives us opportunities to live our faith (Ephesians 2:10). Luther described these opportunities as a Christian’s “station” in life or a “vocation” or “calling.” We have numerous relationships in our daily living: families, communities, schools, workplaces, the marketplace, friendships, churches, government. Each of these provides opportunities to serve God by serving others and by contributing to the welfare of the larger society.

In fact, God provides what we need to help us carry out our vocations. In Luther’s explanation to the Fourth Petition of the Lord’s Prayer in his Small Catechism, we notice how many different aspects of “daily bread” intersect with our service to God and others. “Daily bread includes everything we need for our bodily welfare, such as food and drink, clothing and shoes, house and home, land and cattle, money and goods, a godly spouse, godly children, godly workers, godly and faithful leaders, good government, good weather, peace and order, health, a good name, good friends, faithful neighbors, and the like.” God gives us the opportunities and the means to help others.

Luther especially noted the value God places on the simple, everyday ways that Christians live out their various vocations. Yes, we are serving God. We are doing all things to his glory (1 Corinthians 10:31; Colossians 3:17). But God is also acting through us. He is working through us to care for others. Luther wrote, “God’s people please God even in the least and most trifling matters. For he will be working all things through you; he will milk the cow through you and perform the most servile duties through you, and all the greatest and least duties alike will be pleasing to him” (Luther’s Works, Vol. 6, p. 10).

When we think in those terms, we can see how what seems like an ordinary life is elevated in God’s eyes. We don’t have to be “religious” or “super Christians” to serve God. True Lutherans understand that we serve God when we serve others through our various vocations in life.

Questions to consider

1. Read Colossians 3:12–4:1. How do these verses demonstrate attitudes Christians display in their vocations? How do these verses give specific direction for living out our vocations?

Every attitude that Paul lists in these verses—compassion, kindness, humility, gentleness, patience, forgiveness, and love—are all critical in fostering relationships. So many of our vocations, if not all of them, involve living out relationships with others in our family, workplace, school, neighborhood, community, society, and church. All of these attitudes are part of obeying the command, “Love your neighbor as yourself.” For us to live out our vocations in a Christian manner, we need the peace of Christ ruling in our hearts. We need the peace of forgiveness for the times we fail. That peace rules in our hearts when the message about Christ is dwelling in us richly.

These verses give specific directions to various areas of family life and the workplace. There’s also an overall motivation that is present in these verses. Remember who we are. We are God’s chosen people. He has made us holy. He dearly loves us. He forgives us. So whatever vocations we have, the way in which we carry out those vocations should reflect a thankful heart. We live out our vocations in the name of the Savior whose blood bought us and in whom we trust for our salvation.

2. How might we fall into “Lutheran monasticism” today?

None of us will probably be taking vows of poverty, chastity, and obedience or establishing monasteries next to our Lutheran churches any time soon. But we can fall into a “Lutheran monasticism” when we give the impression that things done in connection with the church are better or godlier than living out one’s vocation in the home, workplace, and community. The unintended message of church leaders can be, “You’re only really serving Jesus if you’re volunteering on the evangelism committee or singing in the choir or serving on the church council.” We are in danger of a “Lutheran monasticism” when some people volunteer so much at church that they are rarely at home to live out their vocations as parents or spouses. They’re so busy at church that their family life suffers.

We even are in danger of a “Lutheran monasticism” if we give the impression that serving in the public ministry is a holier calling than “just” being a lay person. It is true that whoever desires to serve in the public ministry desires a noble task (1 Timothy 3:1). Making the preaching and teaching of the gospel one’s vocation in life is a wonderful calling. We even can call it a high and holy calling. You get to tell others about Jesus as your life’s work. The church needs people to serve in the full-time public ministry of the gospel. But we must always beware that we don’t make it sound like service in the public ministry puts someone on a higher level than everyone else or that being a pastor or teacher will somehow bring a person closer to God. Service in the public ministry is another way to do all things in the name of the Lord Jesus.

3. List specific vocations you have in your life. How have they changed over the years? Choose one vocation and think of ways you serve God and others in that calling.

Answers will vary, but think about the different vocations one has in family life, community, workplace, church, school, etc. Consider how those vocations, especially in terms of relationships, change over the years. For example, your relationship to your parents is different when you are 7 years old than when you are 27 or 57. As you choose a vocation on which to focus, think of attitude, words, and actions you might want to display in that specific calling that will allow you to serve God and others.

Contributing editor Joel Otto, a professor at Wisconsin Lutheran Seminary, Mequon, Wisconsin, is a member at Salem, Milwaukee, Wisconsin.

This is the 11th article in a 14-part series on key doctrinal emphases that Luther brought back to light through his Reformation. Find this article and answers online after August 5.

Author: Joel D. Otto
Volume 104, Number 8
Issue: August 2017

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us

Joel D. Otto

One of the sharpest criticisms of Lutheran theology revolves around the subject of good works. The argument is directed against the teaching that a person is saved by grace alone through faith alone. Some object saying, “If salvation by grace is true, then no one will do good works. The incentive to live a godly life is gone.”

Luther was sensitive to this criticism. That’s why he went out of his way to show that he encouraged Christians to do good works. But he was careful to put good works in their proper place. Good works neither earn grace and forgiveness nor are they somehow combined with faith to win heaven. Rather, good works flow from faith. Good works are what Christians who have been saved by grace through faith naturally do. Good works are done not to earn heaven but to thank God for his gift of heaven in a tangible way.

In his preface to his commentary on Romans, Luther stressed this truth about faith producing good works. “O, it is a living, busy, active, mighty thing, this faith. It is impossible for it not to be doing good works incessantly. It does not ask whether good works are to be done, but before the question is asked, it has already done them, and is constantly doing them. . . . Faith is a living, daring confidence in God’s grace, so sure and certain that the believer would stake his life on it a thousand times. This knowledge of and confidence in God’s grace makes men glad and bold and happy in dealing with God and with all creatures. And this is the work which the Holy Spirit performs in faith. Because of it, without compulsion, a person is ready and glad to do good to everyone, to serve everyone, to suffer everything, out of love and praise to God who has shown him this grace. Thus, it is impossible to separate works from faith, quite as impossible as to separate heat and light from fire” (Luther’s Works, Vol. 35, pp. 370,371).

To be truly Lutheran is to put good works in their proper place. Yes, we’re saved by faith alone in Jesus alone. But faith is never alone. It always produces good works. If there are no good works, faith is non-existent (see James 2:14-26). Faith rests in the promises of God and receives the blessings of God’s love. Then faith responds by loving God and living for Jesus (see 2 Corinthians 5:14,15). Luther stressed this truth in the opening words of explanation to each commandment in his Small Catechism: “We should fear and love God that we . . .”

Questions to consider:

1. Explain this apparently contradictory statement of Luther: “A Christian is a perfectly free lord of all, subject to none. A Christian is a perfectly dutiful servant of all, subject to all” (Luther’s Works, Vol. 31, p. 344).

Christians are free from having to do anything to have forgiveness, life, and salvation (Galatians 5:1). These are free gifts from God, received through faith (Ephesians 2:8,9). Christians are set free from the demands of the law because Jesus fulfilled the law perfectly in our place (Romans 5:19) and suffered the curse of the law in our place (Galatians 3:13). We are children of God and heirs of eternal life. We can freely approach God our Father. We are no longer slaves to sin, death, and hell (Galatians 4:4-7).

Because Christians are perfectly free, forgiven children of God, we desire to serve God and follow his commands (Titus 2:11-14). We are called to serve God by serving others (Galatians 5:13). In our various callings in life, we love our neighbors as ourselves. We serve one another in love.

To summarize, when it comes to our justification, we are completely free—free from having to do anything to earn God’s favor, free from the curse of the law, free from death and hell. When it comes to our sanctification, our lives of good works, we are to live as the people God has made us. We are slaves of righteousness, bound to do good works, and serve the people in our lives (Ephesians 2:10; Romans 6:15-19).

2. Describe how each of the following passages, in a unique way, demonstrates the place of good works in the life of a Christian: Luke 19:1-10; John 15:1-8; Romans 6:1-14; Galatians 2:20,21; Ephesians 2:8-10.

● Luke 19:1-10—Zacchaeus demonstrates the spontaneous response and change of life from a Christian when he has been brought to faith. He wants to make amends. He wants to be generous. He wants to help others.

● John 15:1-8—Only Christians can do good works because only those with faith in Jesus can do works that are good in God’s sight. Christians can only do good works because they are connected to Jesus by faith, a faith worked and sustained through the gospel. Like branches connected to a vine, we are called to bear fruits of faith, good works. They are “good” because we are covered with the forgiveness and righteousness of Christ by faith. These fruits of faith give glory to God and are evidence of our faith.

● Romans 6:1-14—Our sinful nature may be tempted to think that because we’re saved by grace alone we can live any way we want; we have a license to sin. But that would be misusing and cheapening God’s grace. We were baptized into Christ. We were buried and raised with him. We are now to be dead to sin and slaves to righteousness. Because of our baptism, we have a new life.

● Galatians 2:20,21—By faith in Christ, he lives in us. He loves us and gave himself up for us. Therefore, we strive to life for him, even as he lives in us. We live for him not to gain righteousness but to reflect Christ’s love.

● Ephesians 2:8-10—Our salvation is entirely God’s gift of grace. We receive this salvation through faith in Christ. This faith is also a gift of God’s grace. God has saved us for a purpose. We are God’s workmanship, his handiwork, created in Christ to do good works. And God puts opportunities to do good works in front of us every day.

3. Read Matthew 25:31-46. How might someone think Jesus is teaching salvation by works in these verses? How do we know that is not what Jesus is teaching?

It can seem like Jesus is teaching salvation by works because the King highlights all the good things that the sheep, the believers, did for the King. He points out the good things the goats, the unbelievers, failed to do.

This is not teaching salvation by works. The King gives to the sheep the inheritance of heaven. An inheritance is not earned by those receiving it but by someone else. This inheritance has been prepared for them by God. They receive it by faith. The good works that the King highlights are evidence of the faith in the hearts of Christians. Since this is a public judgment, he points to the public evidence. The sheep are even surprised that they were doing anything for the King. They were not doing these good things to earn anything. It is simply what they did as his believers. The unbelievers are condemned and cast out because of their unbelief, as evidenced by their lack of good work done for the King. Jesus is still teaching salvation by grace through faith; fruits of faith always follow as the evidence of faith in the heart.

Contributing editor Joel Otto, a professor at Wisconsin Lutheran Seminary, Mequon, Wisconsin, is a member at Salem, Milwaukee, Wisconsin.

This is the tenth article in a 14-part series on key doctrinal emphases that Luther brought back to light through his Reformation. Find this article and answers online after July 5.

Author: Joel D. Otto
Volume 104, Number 7
Issue: July 2017

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us

Joel D. Otto

Most American Protestant Christians have views of Baptism different from Lutherans. Some see Baptism as little more than a dedication ceremony where the parents are promising to raise their child as a Christian. They don’t think Baptism has the power to do anything. Others think infants should not be baptized. Still others believe that Baptism is something believers do to show their commitment to God. They turn Baptism from gospel into law.

That is not how true Lutherans view Baptism because that’s not what the Bible teaches. In his Small Catechism, Martin Luther wrote that “baptism works forgiveness of sins, delivers from death and the devil, and gives eternal salvation to all who believe this.” He could say this because the Bible says that in Baptism God forgives our sins (Acts 2:38; Acts 22:16) and saves us (1 Peter 3:20,21; Mark 16:16). Luther wrote that Baptism is “a gracious water of life and a washing of rebirth by the Holy Spirit.” He could say that because the Bible says that the Holy Spirit is given in Baptism (Acts 2:38) and that through Baptism the Spirit works rebirth and renewal (Titus 3:5).

Baptism seems so simple—a splash of water and a few words. Those who deny the power of Baptism often point to the fact that it is just an outward ceremony. In the Small Catechism, Luther rightly points out that “it is certainly not the water that does such things, but God’s Word which is in and with the water and faith which trust this Word used with the water.” God’s Word is powerful. It was powerful enough to call the universe into existence. It is powerful enough to give the spiritual and eternal blessings God promises through Baptism (Ephesians 5:25-27).

Following Luther’s example, true Lutherans find great comfort in Baptism because Baptism is God’s work for us. Paul wrote that we are clothed with Christ through Baptism and made children of our heavenly Father (Galatians 3:26,27). We are connected to Christ’s death and resurrection (Romans 6:3,4). Everything Christ won for through his death and resurrection is given to me—personally, individually—through my baptism.

In a sermon, Luther explained, “Holy baptism was purchased for us through this same blood, which [Christ] shed for us and with which he paid for sin. This blood and its merit and power he put into baptism, in order that in baptism we might receive it. For whenever a person receives baptism in faith this is the same as if he were visibly washed and cleansed of sin with the blood of Christ. For we do not attain the forgiveness of sins through our work, but rather through the death and the shedding of the blood of the Son of God. But he takes this forgiveness of sin and tucks it into baptism” (Luther’s Works 51:325).

Questions to consider

1. What Bible passages would you use to defend the biblical teaching and practice of infant baptism? Explain how you might use those passages.

The first place to start is Matthew 28:19. Jesus said to make disciples of “all nations” by baptizing and teaching. Infants are included in “all nations.” That’s an inclusive term, and there is no reason infants are not part of “all nations.”

While some people say infants do not need Baptism because they are born innocent or morally neutral or not guilty of sin, Psalm 51:5 points out we are sinful from the time of conception. God says in Genesis 8:21 that “every inclination of the human heart is evil from childhood.” Infants need the cleansing of sin which God gives in Baptism.

At the conclusion of Peter’s sermon on Pentecost, he encourages the crowd, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call” (Acts 2:38,39). The promise of forgiveness and the Holy Spirit that God gives through Baptism is not limited by age.

Some also will argue that infants cannot believe in Jesus. Therefore, Baptism is useless for them, if Baptism even gives faith. Jesus, however, talks about the seriousness of not causing “one of these little ones—those that believe in me—to stumble” (Matthew 18:6). Jesus says that little children can trust in him.

Jesus desires children to be brought to him so that they can be blessed by him (Matthew 19:13-15; Mark 10:13-16; Luke 18:15-17). The Greek word used in Luke’s gospel is for “infants.” He desires that all of us receive the kingdom of God like a little child, humbly and unquestioningly trusting in him.

2. When Luther was battling temptations to doubt his salvation, he would remember, “I am baptized.” Why is this better than saying, “I was baptized”? How can this truth strengthen you in times of doubt?

“I am baptized” stresses the ongoing identity we have as a result of our baptism, while “I was baptized” can make it sound like our baptism was a past event with no current benefit. Remembering that we are baptized can strengthen us when we doubt that we are forgiven or that eternal life is secured for us or that God still loves us. God has connected us to Jesus’ death and resurrection through Baptism (Romans 6:3,4). We can silence Satan’s accusations because in Baptism we’ve been clothed with Christ (Galatians 3:26,27); God has rescued us from our sins (1 Peter 3:21), He has promised forgiveness and the Holy Spirit (Acts 2:38,39), and he has cleansed us from our sins (Ephesians 5:25-27). The Holy Spirit has given us a new birth and made us heirs of eternal life through Baptism (Titus 3:4-7). These blessings are ongoing because of what God has accomplished for us in Baptism. “I am baptized” can be our battle cry and a source of great comfort because that is our new identity: baptized children of God (see the hymn, “God’s Own Child, I Gladly Say It,” Christian Worship: Supplement 737).

Contributing editor Joel Otto, a professor at Wisconsin Lutheran Seminary, Mequon, Wisconsin, is a member at Salem, Milwaukee, Wisconsin.

This is the seventh article in a 14-part series on key doctrinal emphases that Luther brought back to light through his Reformation. Find this article and answers online after April 5.

Author: Joel D. Otto
Volume 104, Number 4
Issue: April 2017

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us

Faith alone

Joel D. Otto

How does a person have a right to stand before God and obtain eternal life? The Bible presents two answers. Perfect obedience of all the commandments is one answer. Jesus once gave that answer to an expert in the law (Luke 10:25-37). But no one can do this. The other answer is faith, belief, and trust in Jesus. We read it in the most well-known passage in Scripture (John 3:16). Paul also expressed it clearly: “We maintain that a person is justified by faith apart from the works of the law” (Romans 3:28).

This teaching that we are justified by faith alone has been obscured, even in the church. At the time of Paul, some tried to say that faith was not enough. You also had to obey certain Jewish customs to be a good Christian. Paul had an answer: “[We] know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified” (Galatians 2:16).

By Martin Luther’s day, the church

was teaching a similar combination of faith and works. Faith had to be completed by works. But whenever works are added, you cannot be certain that heaven is secure. How do you know if you’ve done enough works or the right works?

Luther was led to rediscover what the Scriptures had always taught. Only by faith in Jesus do we receive the blessings Jesus won for us through his life, death, and resurrection. The Augsburg Confession states concisely, “It is taught that we cannot obtain forgiveness of sin and righteousness before God through our merit, work, or satisfactions, but that we receive forgiveness of sin and become righteous before God out of grace for Christ’s sake through faith when we believe that Christ has suffered for us and that for his sake our sin is forgiven and righteousness and eternal life are given to us. For God will regard and reckon this faith as righteousness in his sight, as St. Paul says in Romans 3[:21–26] and 4[:5]” (The Book of Concord, IV, pp. 38,40).

True Lutherans believe that we have a right standing before God through Christ alone by faith alone in Jesus. True Lutherans understand that it is all by grace and that faith is not a decision we make or the one work we must do but simply the hand that receives the gifts God gives through the gospel. To be truly Lutheran means to have the confident certainty of eternal life because faith holds on to Jesus alone.

Questions to consider

1. Read Romans 4:4-8 and Ephesians 2:8,9. How do these passages help answer the idea that faith is the one work we must do?

In Romans chapter 4, Paul contrasts faith with doing something that earns a wage. Faith is not working to earn a wage. Instead it is receiving a gift already completely purchased and earned for us by Christ. In Ephesians chapter 2, Paul says that the whole concept of being saved “by grace through faith” is God’s gift; nothing about it is a work in which we can boast. Both passage clearly show that faith is not the one condition we have to meet or the one work we have to do in order to complete our salvation. God freely gives us the completed work of Christ, and the gospel works faith in our hearts to receive it.

2. Luther emphasized that we are saved by faith alone, but he also frequently said that faith is never alone. Read Romans 3:28 and James 2:20-24. How do these passages seem to contradict each other? Describe how they do not contradict each other.

At first, these passages seem to contradict each other because Paul excludes works from justification (“apart from the works of the law”), while James says the opposite (“faith without deeds is useless”). But they are writing from different perspectives. Paul is considering justification before God. If we are to receive the “not guilty” verdict from God, it has to be a gift of God’s grace, received by faith, because our works are always incomplete; we are all sinful and fall short of what he demands (Romans 3:23,24). James is considering justification in the context of the world and what people see. Others cannot see faith in our hearts. They can only see our faith in action. James is speaking about the fact that our faith in Jesus naturally produces good works to thank and glorify Jesus for what he has done for us. These good works are evidence of the faith in our hearts. If there are no good works, faith doesn’t exist.

To put it another way, Paul is speaking about how we are saved (justification), while James is speaking about how the saved person lives (sanctification). The good works James is speaking about do not save us, but they are evidence that we are already saved.

3. Which is more important and why: the act of believing or what we believe?

Faith, or the act of believing, is trust in something. If a person believes the wrong thing or trusts in someone who isn’t trustworthy, that can have disastrous results. For example, if you believe that a ladder is sturdy and well-constructed, you’ll climb up the ladder to clean out your gutters. If it turns out that the ladder has faulty construction, you could end up with serious injuries. That is why the content of what we believe, the object of our faith, is more important. For example, if someone believes that their good lives will earn them heaven, the object of their faith is wrong and useless. No matter how firmly they believe such a thought, it does not save them. The correct object of our faith is Jesus and his work of redemption. When we believe in Christ, we receive the forgiveness, life, and salvation he has won for sinners like us.

The wonderful way God works is that the gospel, the good news about Jesus which reveals how God saves, is not only what we are to believe (the object of our faith) but it is also the tool the Holy Spirit uses to bring us to believe (the means of grace). Read more in Romans 10:17 and Romans 1:16.

Contributing editor Joel Otto, a professor at Wisconsin Lutheran Seminary, Mequon, Wisconsin, is a member at Salem, Milwaukee, Wisconsin.

This is the fifth article in a 14-part series on key doctrinal emphases that Luther brought back to light through his Reformation. Find this article and answers online after Feb. 5 at wels.net/forwardinchrist.

Author: Joel D. Otto
Volume 104, Number 2
Issue: February 2017

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us

Grace alone

Joel D. Otto

Grace is one of those big, beautiful Bible words. As with all big, beautiful Bible words, while it is an immensely comforting concept, it has also been misunderstood and misapplied throughout history. Roman Catholicism has traditionally taught that grace is a quality that God injects into people so that they can obey his will and earn his blessings. Others try to limit the power of grace, teaching that grace can only get a person so far; we have to apply ourselves to doing acts of love or making the right decision for Jesus to finish the job.

Grace, however, is a quality in God. In fact, it defines who the true God is and what he does. Throughout the Old Testament, when God’s characteristics are listed, grace is usually near the top of the list. For example, when God revealed himself to Moses on Mount Sinai, he declared, “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness” (Exodus 34:6). The standard catechism definition of grace is “God’s undeserved love.” Yet grace is deeper than that. It is the love that moves God to act for those who cannot act for themselves and need his loving action. God acts in grace simply because God wants to act in grace. That is who God is and what God does. Martin Luther defined grace this way: “Grace means the favor by which God accepts us, forgiving sins and justifying freely through Christ” (Luther’s Works Vol. 12, p. 376).

True Lutherans confess that it is by grace alone that we have been rescued from the curse and condemnation of sin (Romans 3:23,24). It is by grace alone that we have been given new life as one of God’s children (Ephesians 2:4,5). It is by grace alone that we have been given the gift of eternal life (John 3:16). The Formula of Concord states this clearly and precisely. “We unanimously believe, teach, and confess the following about the righteousness of faith before God. . . . A poor sinful person is justified before God, that is, absolved and declared free and exempt from all his sins and from the sentence of well-deserved condemnation, and is adopted into sonship and inheritance of eternal life, without any merit or worth of his own. This happens without any preceding, present, or subsequent works, out of pure grace, because of the sole merit, complete obedience, bitter suffering, death, and resurrection of our Lord Christ alone” (III:9).

This is what makes grace such a big, beautiful, comforting Bible word. Our forgiveness, our right standing before God, and our eternal home in heaven are certain and secure entirely “out of pure grace.” That pure grace is centered in Jesus’ completed work for us. Grace alone means that our salvation, from beginning to end, is accomplished. True Lutherans understand this, proclaim it, confess it, and find comfort and confidence in grace alone.

Questions to consider

1. Read Roman 11:6 and Galatians 2:19-21. How do these passages help us understand the true definition of grace?

In Romans 11:6, Paul sets grace and works as opposites. If something can be gained by works, then grace is no longer in the picture. Paul makes a similar point in Galatians 2:19-21. Here he brings in the activity of God’s grace in Christ. Christ’s death is everything. Even the Christian life is only possible by faith in Christ who gave his life for us. If people think that good works get them somewhere with God, then Christ isn’t needed and even pointless. Grace is set aside.

Both passages show that grace is something that comes from God; it is not a quality in us. It is an action love: In love, God acts by sacrificing his Son for us.

2. Read Ephesians 2:1-10. Using these verses, describe the need for God’s grace and how God’s grace is the cause of our salvation.

By nature, we are dead in our sins. We are spiritually lifeless. This means we cannot, in any way, approach God or obey his commands. We demonstrate this deadness by living lives of disobedience, giving in to the devil’s temptations, and adopting the mindset of the sinful world. We live to gratify our sinful desires. Therefore, we deserve God’s wrath and judgment. We need God to act for us because we are powerless to have “true fear of God and true faith in God” (Augsburg Confession, Article II).

God took pity on us. Because God is love, he acted in love to save us. His grace moved him to act; nothing good in us moved him to save us. Even when we were still spiritually dead in our sins, God acted to make us spiritually alive. He gave us the gift of faith in Jesus. By faith, we receive the incomparable riches of his grace. This is entirely a gift from God to us; it is not earned by us in any way. He has even made us people who can do good works. From beginning to end, God’s grace is the active agent.

3. List at least five ways God’s grace is evident in your life.

Among others, one might consider the following:

• God created the world in which we live, a world perfectly suited for human life to exist.
• God gave me life.
• God provides what I need for daily living.
• God protects me from harm and/or works trouble for my good.
• God blessed me with a wife and family.
• God sent his Son in human flesh to be my Savior.
• Jesus lived a perfect life in my place.
• Jesus suffered the punishment for my sins on the cross.
• Through Baptism, God made me his child and gave me the gift of faith in Christ.
• I was born into a Christian family who had me baptized and taught me about Jesus.
• God continues to preserve and strengthen me in my faith through the Word and sacraments.
• God has prepared a place for me in heaven.

Contributing editor Joel Otto, a professor at Wisconsin Lutheran Seminary, Mequon, Wisconsin, is a member at Salem, Milwaukee, Wisconsin.

This is the fourth article in a 14-part series on key doctrinal emphases that Luther brought back to light through his Reformation. Find this article and answers online after Jan. 5 at wels.net/forwardinchrist.

Author: Joel D. Otto
Volume 104, Number 1
Issue: January 2017

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us

The distinction between law and gospel

Joel D. Otto

A question asked in almost every Lutheran catechism class is: “What are the two main teachings of the Bible?” Sometimes, a student might be confused and say, “The Old and New Testament.”

The correct answer is the law and the gospel. One of the unique emphases of being truly Lutheran is the understanding of the distinctive content and functions of these two main teachings of the Bible.

In a sermon, Martin Luther noted the different content of the law and the gospel. “Everything that proclaims something about our sin and God’s wrath is the proclamation of the law, however and whenever it may take place. On the other hand, the gospel is the kind of proclamation that points to and bestows nothing else than grace and forgiveness in Christ” (Formula of Concord, Solid Declaration, Article V:12). These contrasting messages are evident throughout the Bible. For example, numerous psalms preach law and gospel in the same psalm (Psalm 32; 51). Paul’s letters often place law and gospel side by side (see, for example, Romans 3:23,24).

God has a grand purpose for these distinctive teachings of his Word. In the same sermon, Luther preached, “[The apostles] begin by proclaiming the law to those who still do not recognize their sins and feel no terror in the face of God’s wrath. . . . The gospel and Christ are established and given not to terrify or to condemn, but rather to comfort and console those who have felt its terror and are fainthearted.” The law and gospel have distinctive functions. God uses the law to bring people to see and believe the depth of their sins and helplessness. God uses the gospel to bring people to see and believe the heights of his love and power to forgive.

Law and gospel can be easily confused. Our natural sinful condition wants to turn the law into something that saves us. “Tell me the things I need to do so God will love me and give me heaven.” Or it makes the unconditional gospel conditional. “Jesus died and rose again. If you only turn your life over to Jesus, then you’ll be one of his blessed children.” Being truly Lutheran means that we do not give the impression that God’s love can be earned by our obedience to the law. Being truly Lutheran means that we do not undercut the good news of God’s love by adding conditions. Instead, we let the law thunder its commands and drive people to see their need for God’s mercy. It also means that we let the gospel be the good news of Jesus to comfort sinners with the love and forgiveness of our gracious God.

Questions to consider:

1. List at least five verbs that describe what the law does. List at least five verbs that describe what the gospel does.

Law: commands, demands, accuses, curbs, convicts, exposes, condemns, guides

Gospel: gives, forgives, justifies, redeems, saves, motivates, strengthens, encourages, comforts, assures

2. Compare Jesus’ use of law and gospel in helping the paralyzed man in Luke 5:17-26 with how Jesus addressed the expert of the law in Luke 10:25-37.

Jesus could see that the paralyzed man (Luke 5:17-26) had already been crushed by the law. Perhaps his paralyzed condition left him a lot of time to think about this sinfulness. So Jesus is quick to proclaim the gospel of forgiveness. The expert in the law (Luke 10:25-37), on the other hand, clearly thought that through his obedience of the law he could attain eternal life. He needed to hear what the law really demands. He needed to hear the accusing voice of the law so that he could be convicted of his sin.

Because we still have an old sinful nature, we regularly need to hear the accusing, condemning words of the law. We need to be convicted of our sins. We need our sinfulness exposed. The stinging, condemning words of the law lead us to turn from our sins. That’s when the comforting, forgiving message about Jesus lifts us up and strengthens us. At other times, we may already be feeling the weight of our guilt. So the gospel needs to be applied.

3. How do these incidents and the list of verbs help us understand how the distinctive messages of law and gospel function in the lives of people?

The gospel also motivates us for Christian living; we want to thank God for his forgiving love. The law guides us so we know how to live lives of thankfulness.

The messages of law and gospel are distinct with distinct purposes. But they work together in the lives of God’s people so that we remain and live as his people.

Contributing editor Joel Otto, a professor at Wisconsin Lutheran Seminary, Mequon, Wisconsin, is a member at Salem, Milwaukee, Wisconsin.

This is the second article in a 14-part series on key doctrinal emphases that Luther brought back to light through his Reformation.

Author: Joel D. Otto
Volume 103, Number 11
Issue: November 2016

Copyrighted by WELS Forward in Christ © 2021
Forward in Christ grants permission for any original article (not a reprint) to be printed for use in a WELS church, school, or organization, provided that it is distributed free and indicate Forward in Christ as the source. Images may not be reproduced except in the context of its article. Contact us