Sermon -- 1st Sunday in End Times: Reformation (October 25, 2026)

WE ARE SAVED BY FAITH ALONE, FREE FROM ANY ADDITIONS.

GALATIANS 5:1-6

In the name + of Jesus.

     St. Paul’s letter to the Galatians was prompted by false teachers who were destroying the faith of God’s people.  They did not deny that Jesus paid for the sins of the people through his innocent life and sacrificial death.  They maintained that this was true and necessary.  But they said that one more thing was needed.  They said that people needed to be circumcised for salvation to be completed.  Only then were the people saved.

     On the one hand, this seemed to be sensible.  After all, since the days of Abraham, all males needed to be circumcised to be included among God’s people.  The Lord had said, “This is my covenant, which you shall keep, a covenant between me and you and your descendants after you: Every male among you shall be circumcised.  …My covenant will be marked on your flesh as an everlasting covenant.  The uncircumcised male who is not circumcised by removing the foreskin from his flesh, that person must be cut off from his people.  He has broken my covenant” (Genesis 17:10,13-14).  Circumcision had been such an integral part of being God’s people that some claimed it was still necessary to be among God’s people.  This demand for circumcision in addition to Jesus’ atoning sacrifice had the appearance of godliness.  So, the Galatians were buying into it.

    God had given his Old Testament laws to point the way to the Messiah.  Everything in the Old Covenant—the sacrifices, the kosher laws, the festivals, circumcision, all of it—was preparing the people for the Christ who would fulfill everything God had commanded.  Once Jesus came and fulfilled all things, there was no need to keep on preparing for him.  From the cross, just before he gave up his life into death, Jesus had cried out, “It is finished” (John 19:30)!  There is nothing to add to what has been completed.  We are saved by faith alone, free from any additions.

     Martin Luther made that a point of emphasis in the Reformation.  As Lutherans, we boldly confess it to this day: We are saved by faith in Jesus Christ alone, free from any additions.  Sadly, like the Galatian Christians, we are tempted to add something to Jesus’ work.  And, just as it was for the Galatians, these additions appear to be reasonable and godly, which is why they are so deceptive.

     If you ever have wondered why the Lord was pleased to include you in his kingdom, and you’ve wondered why someone else stands outside of it, you might conclude that there is something about you that has turned God’s favor toward you.  You might think, “I am saved by faith in Jesus and because I go to church.”  “I am saved by faith in Jesus and because I have served on so many committees.”  “I am saved by faith in Jesus and because I live with better morals than other people.”  And the list goes on.  These additional things are all good things.  Faithful church attendance is good and benefits you.  Serving on the School Board, singing in the choir, or being part of the Altar Guild is good and beneficial to the church.  Living with good morals is good and benefits society.  So, it’s not like you are taking pride in your sins.  But putting your trust in your own merits moves you to a different foundation than Jesus Christ.

     St. Paul warned the Galatians how serious this is.  He wrote, “Look, I, Paul, tell you that if you allow yourselves to be circumcised, Christ will be of no benefit to you.  I testify again to every man who allows himself to be circumcised that he is obligated to do the whole law.  You who are trying to be declared righteous by the law are completely separated from Christ.  You have fallen from grace” (Galatians 5:2-4). 

     If you add anything to Jesus, then you are relying on your own merits.  But you don’t get to pick and choose which part of God’s Law you get credit for keeping.   You can’t say, “Well, I excelled here, so I should be recognized for that.”  No, you must keep all of God’s commandments.  And if God is going to reward you for your efforts, then your efforts must be perfect.  You must keep all of God’s commands at all times with constant glad and willing obedience.  Even if Jesus covered 99 percent and the last sliver of work is yours, that work must be perfect.  It isn’t.  It can’t be, because you are a sinner.  Your works will not change that.  If your works could be perfect, you would not need Jesus.  The reason you need Jesus in the first place is to do the works you cannot do.

     The temptation to add something to Jesus’ work has plagued the church throughout its history.  It did not go away with St. Paul’s letter to the Galatians.  And just as it was in the Galatian churches, so it continued throughout history.  The Church needs the constant reminder that we are saved by faith alone, free from any additions.

     The Scriptures teach us to put no trust in ourselves.  Rather, we confess that we need God’s mercy.  We confess our sinfulness in general and sinful acts in particular.  Besides confessing our sins, we also are to turn from them and to correct what we can.  This is the faithful teaching of the Church.  Our own catechism teaches us that forgiveness belongs to “those who repent of their sins and are willing to amend” (Luther’s Small Catechism; Use of the Keys and Confession).  Being willing to amend means that if we stole something, we restore it.  If we slandered someone, we set the record straight.  If we alienated someone, we seek reconciliation.  This is a good and faithful response to God’s forgiveness.  Amending your sinful life is a response to God’s forgiveness, not a prerequisite for it.

     Over time, Christians were instructed specifically how they were to amend their lives with acts of satisfaction.  Some recognized that they could not live long enough to make amends for their sins.  And some sins cannot be corrected.  You cannot apologize to or reconcile with someone who has died.  You cannot erase infidelity.  If you’ve destroyed someone’s reputation, it is almost impossible to build it back up.  Christians began to wonder, “If I have not made amends for my sins, can heaven accept me?” 

     The Church began to teach, “To enter heaven, you must be purged of the sin that is still in you.  You must suffer torment in purgatory until you are made holy.  Then you can enter heaven.”  Eventually, the Pope claimed to have authority to release tormented souls from purgatory.  This was done through various works, but usually for money.  During Luther’s day, indulgence certificates were sold in which the Pope promised not just time off, but instant release from purgatory.  Jesus’ sacrifice was not sufficient.  Indulgences were added.  And faith turned from Jesus to a papal certificate.  But if faith does not rest on Jesus alone, then it trusts in something which is not the Savior. 

     We are saved by faith alone, free from any additions.  Martin Luther recognized a number of problems with indulgences.  If indulgences could release you from amending a sinful life, why strive for a godly life?  If the Pope could actually release suffering souls from purgatory, why does he do it for money?  Why, out of love for those souls, doesn’t he release them for free?  And worst of all, people no longer had any need for Jesus.  It’s not that Jesus’ innocent life and sacrificial death were denied; it’s that Jesus had, in essence, become secondary.  People believed that they were saved by faith in Jesus and good works.  Or they were saved by Jesus and papal indulgences.  It is no surprise that the works of sinners and papal indulgences got more attention.  These were works the sinner could do and take pride in. 

     St. Paul stated, “You who are trying to be declared righteous by the law are completely separated from Christ.  You have fallen from grace” (Galatians 5:4).  You are saved by faith alone, free from any additions.  Your place in heaven comes by grace alone, free from your efforts.  This provides you with endless comfort and assurance.  If salvation is your work, in any part at all, you would never be sure that you are saved.  If, however, salvation is completely God’s work, then you can be sure it was done right.  And you can be sure that God’s gift is given sincerely and completely.

     You are saved by faith alone, free from any additions.  Jesus made that clear in his final moments on the cross.  He cried out, “It is finished” (John 19:30)!  What is finished?  The life of perfect and willing obedience is finished.  God’s command is that man keep his commandments perfectly.  This man has.  And he gives you the credit for his work.  The works have to be done, no question about it.  But faith trusts in the one who has done the work for you.  Jesus’ righteousness was put upon you in baptism.  This holy status is renewed through holy absolution.  You are strengthened for godliness through Christ’s body and blood which have overcome death.  This is where faith is sustained and where your status is assured.

     What is finished?  The Law condemns the guilty.  Jesus accepted your guilt and has received the full penalty and punishment for you.  Jesus has consumed the full cup of God’s wrath on your behalf.  If your sin has been taken away, and if God’s wrath has been poured out completely upon Jesus, then God cannot be angry with you.  And he is not.  He desires your salvation.  He sent Jesus to secure it.  And he has.  It is finished.  The works are complete.  You don’t add anything to what is complete.  And that is why we are saved by faith alone, free from any additions.

     St. Paul had great concern for the Galatian Christians, fearful that they were forfeiting the blessings and the salvation he proclaimed to them.  They had not rejected Jesus’ sufferings and death, but they failed to see that Jesus’ work is all sufficient.  Paul was anxious like a parent who sees his or her child going down a very bad path.  He warned them, “You who are trying to be declared righteous by the law are completely separated from Christ.  You have fallen from grace” (Galatians 5:4). 

     Martin Luther saw the Church had already gone down a very bad path.  He issued the warning to all.  Some have accused Luther of breaking away from the Church.  In truth, he alerted the Church that they were breaking away from Jesus Christ.  Luther did not abandon the Church.  Instead, Roman Church leaders expelled and condemned him.  Luther, however, stood firm on God’s word.  In order that we do not fall from grace, we must do the same.  Only there will we find a sure salvation.

     We are saved by faith in Jesus alone, free from any additions.  If we are to be saved, the Savior must do the work.  He has.  It is finished, free from any additions.  And “whoever believes in him shall not perish but have eternal life” (John 3:16).

In the name of the Father and of the Son + and of the Holy Spirit.  Amen.

Through the Bible in a Year -- 2023

If you want to take up the discipline of reading through your entire Bible in a year, you can work off of the schedule that can be found here: WORBIbleThroughTheYear.15373011.pdf (goodshepherdnovi.org).  Note that you will be reading through all four Gospels twice throughout the year.

This will only require a commitment of 15-20 minutes each day.  That 15-20 minutes will be better spent reading the Bible than going through Facebook entries, so it can be done.

God bless your reading of his word.

A Pastoral Concern: The Christian Witness and Social Media

One of the blessings of social media is that it gives everyone who chooses to use it an outlet for sharing the events in their life, their opinions, and entertaining or educational video clips.  We can amuse ourselves with it for hours--which may not always be the best use of our time.  Still, if you'd rather sift through Facebook or Instagram posts for 90 minutes instead of watching a movie, who am I to say that either is bad?

What is bad is that we forget ourselves very quickly when we post items on social media.  I don't think I have to convince anyone that our filters usually shut off when we post.  It is easy to be bold and brash as we put our opinions on an impersonal screen.  People write things that they would never say to someone's face.  Apparently, not communicating with people in person robs us of some humanity ourselves. 

For the most part, I don't take very seriously what people post on social media.  I probably should take it more seriously than I do.  Others take these words very seriously.  I suppose if you are the one on the receiving end of an insult, you would too.  Some respond with equal venom.  Then, rather than turn the other cheek at an insult, the race is on to see who can insult the other person worse.  You can say all you want about mainstream media dividing Americans, but we do a pretty good job of it ourselves.

All of this leads into the issue I do take seriously.  You who post online: Do you not know that you are still a Christian when you do these things?  Do you not know that you bear the name of Christ and represent him to the world?  And when you post your vicious opinions against other people (usually against politicians), or obscenities, or boast about drunken behavior for all the world to see, what conclusions do you make people draw about you?  If you have not given serious consideration to this before, please do so now.

Imagine this situation.  You are enraged about some proposal or policy that has been enacted.  Your dander is up, and other people need to know it.  So, you go to your preferred social media outlet and write, "Politician Jones is a &*@(#%$ and thinks like a &*@(#%$ and anyone who supports this person is equally a &*@(#%$!!!"  Now, how about inviting Politician Jones to church in your next post?  Or the supporters of Politician Jones?  Would they really be interested in joining you to hear about Jesus after you have represented him that way?  Are you giving them reason to wonder why on earth they should explore the Christian faith if that is how Christians act?

Perhaps I sound like the Facebook police.  Not really.  I still hold to the theory not to take too seriously what people put online.  (It is one of the reasons I barely ever comment online.)  But once comments and posts become vicious and personal, I can't help but cringe.  (Note: I will never call you out online; although I am fearful that my silence may be interpreted by some as "the pastor does not care if I am crude and insulting.")

If you want to express your dissent online, there are surely respectful ways of doing this.  But please consider if you are flaunting a wicked attitude or sinful words for the world to see.  The world might be entertained by that, but surely God's people hold themselves to a higher standard than the world.  If your witness before the world is laced with mockery or disrespect, don't be surprised that the world hates the Church all the more.  It will be because we have given them reason to.

Something from ... Martin Luther on the Spirit who sustains Christian faith

When Martin Luther wrote "The Bondage of the Will," he responded to the claim of Desiderius Erasmus who claimed that man has free will to come to God, to do the works God requires of him, and thereby to be saved.  Luther firmly rejected the whole idea of free will when it comes to spiritual matters.  We cannot make a move toward God; for we are dead in sin (Ephesians 2:1).  We do not want to come to God, because we are, by nature, hostile to him (Romans 8:7) and enemies of God (Romans 5:10).  We cannot make efforts to find God, since we are spiritually blind (2 Corinthians 4:4)

It is God who must make the move--to make us alive in Christ (Ephesians 2:4-5).  It is the Holy Spirit who must enlighten us to see the glory and goodness of God (2 Corinthians 4:6).  It is the Holy Spirit who must convert us, turning us from enemies of God to those who love his word, desire his will, and do good works (Titus 2:11-14).   It is God who must create in us a clean heart and renew in us a right spirit (Psalm 51:10)

Luther goes on to state that God does more than just grant us new life.  It is God alone who sustains that new life in us.  Just as we did not give ourselves life by our own free will, so our free will does not sustain our new life in us.  That, too, remains God's work.

Something from Luther on the Spirit who sustains Christian faith in us:

"So, too, I say that man, before he is renewed into the new creation of the Spirit's kingdom, does and endeavours nothing to prepare himself for that new creation and kingdom, and when he is re-created he does and endeavours nothing towards his perseverance in that kingdom; but the Spirit alone works both blessings in us, regenerating us, and preserving us when regenerate, without ourselves; as James says: 'Of His own will begat He us with the word of His power, that we should be the firstfruits of His creation' (Jas. 1.18).  (James is speaking of the renewed creation.)" (page 268, The Bondage of the Will, translated by J. I. Packer and O. R. Johnston, Baker Academics: Grand Rapids, MI.  (c) 1957.)

The good news is in all of this is that God does not leave it up to us to do what needs to be done for our salvation.  We are weak, and we often fail.  What hope could we have!?  Therefore, God supplies us with our hope and confidence as he also works in us to strengthen and keep us in the true faith.  While we make the effort to come to God's house to hear the word and partake in the sacraments, it is God who is at work through these to preserve us in the one true faith.  And as long as we are in God's care, we are safe.

Lutheran vs. Catholic -- What's the difference?

One of the big lies that is so prevalent in America today is that all religions are the same.  Even Christians say that.  It is a lie.  They are not all the same.  

In the link here, https://www.facebook.com/DailyWire/videos/288785111777404/ ,  Charlie Kirk (a conservative commentator and a Jew) asks a Roman Catholic priest about salvation.  The priest gives an answer that is perfectly consistent with Roman Catholic theology.  It is appalling.

The most appalling claim is that you don't need Jesus to be saved.  You can renounce Jesus and even the very existence of God and can still be saved.  Really.  He says that, and backs it up with Vatican II proclamations.

Secondly, he says that the grace of Christ is not enough.  You need to follow up with that and cooperate with Christ to attain your salvation.  He says that Luther should have said "By grace first" rather than "By grace alone."  So, he highlights that Lutherans and Roman Catholics are still far, far apart on the matter of how one is saved and where one finds confidence in salvation.

If I need to add something to the grace of Christ, I am going to hell for sure.  The very problem from the start is that I am corrupt and cannot fulfill the Commandments of God.  Even now, as a Christian who desires to be godly and obedient, even now I cannot fulfill the Commandments of God.  The only thing I can add to the grace of Christ is my corrupt failures.  THAT is supposed to help save me?!?  That's the very reason I need to be saved!!!

According to the priest in the interview, atheists can be saved.  A vehement rejection of God and his word is, apparently, not enough to condemn anyone.  However, this is what the Roman Catholic Church says about Lutherans:  "If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ's sake; or, that this confidence alone is that whereby we are justified; let him be anathema." (Session IV, Canon XII)  NOTE: This has never been repudiated.  So, according to Roman Catholic theology, an atheist can be saved, but a confessional Lutheran is damned for sure.

So, the difference is massive.  It is tragic, but it dare not be ignored or glossed over.  Salvation and comfort for sinners is at stake.

Lutherans uphold what the Scriptures declare about salvation so that all may have the comfort and confidence of knowing God's favor rests upon you.  Scripture references abound, but I will highlight two.

Romans 3:20-28
For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin.  
But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.
Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. For we hold that one is justified by faith apart from works of the law.

Ephesians 2:8-9
For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.

Salvation is by grace alone -- God's gift, won by Jesus Christ, and given to sinners.  Salvation is by faith alone -- the works were done by Jesus Christ and are credited to sinners.  Ephesians even highlights that saving faith is given by God.  We have nothing in ourselves to boast about.  It is all God's doing for us.  And, since God did it, we can be certain that everything has been done completely and perfectly.

Something from ... Luther re: Relying on God's Word

One of the reasons Martin Luther was so fervent, even belligerent, in his teaching and preaching is because he had spent a good part of his life in fear and doubt.  He wanted to be sure God loved him and was merciful to him.  He wanted to know that he was, indeed, saved.  But how could he know?  Where could he turn for assurance?  Sadly, the church of his youth pointed him to many different directions.  But fear and doubt were not ended.

When Luther discovered God had made promises which put an end to his doubts and fears and which gave assurance of God's mercy, love, and salvation, Luther developed a great disdain for all of those other places where he had been told to find them.  Since they did not have God's word attached to them, they were useless.  Worse, they were damning.  That is why Luther preached so strongly against them.  He did not want anyone else to endure the fear and doubt which had plagued him so much.

In speaking of the Tree of the Knowledge of Good and Evil, Luther noted that the tree killed and cursed only because of the word attached to it.  Likewise, the sacraments are only effective because of the word which is attached to them.  If we desire God's love, mercy, and salvation, we flee to where God says that we will find them.  Any other direction is wrong.  And trusting in practices, feelings, or anything that does not have God's promises attached to them actually brings a curse--for they are idolatry, no matter how religious those things appear.

From Luther:
          "It is certain that the tree did not have this power by its nature but only through the efficacy of the Word.  In the same way also the tree of knowledge of good and evil did not kill because its fruits were poisonous and destructive, but because a word or kind of label had been attached to it with the warning written on it: 'On whatever day you eat from this tree, you will surely die.' ... The tree was not poisonous; but, as we said above at great length, it was a tree of divine worship, for man to bear witenss through his obedience that he knew, honored, and feared his God.
          "Therefore the Word must always be taken into consideration and honored as that by which God takes hold of and, as it were, clothes the creatures; and a difference must be made between the creature and the Word.  In the Sacrament of the Altar there are bread and wine; in Baptism there is water.  These are creatures, but creatures apprehended by the Word.  As long as the creature is apprehended by the Word, so long it is and does what the Word promises.  ...
          "Always consider here whether God has added His command and promise.  If there is no promise and command of God, decide at once that it is idolatry and a desecration of the name of God. ...  But do not concern yourself with prayers, with examples, or even with the intention.  Consider only whether there is a promise and a command; for this is what imparts to the creatures a new power beyond that power which they have through their nature." (Luther's Works: American Edition, Vol. 1, pages 226-229)

Something from ... Augustine on the source of good works

Something from Augustine on the source of good works.  Augustine highlights first that we are saved by faith alone.  However, faith is never alone.  From faith (that is, the new life which the Holy Spirit works in us) comes the fruits of faith, which are good works.  If, however, the good works flow from faith, and if faith is a gift of God, then even our works are God's doing within us.

“Not that he denied good works, or emptied them of their value, when he says that God renders to every man according to his works; Romans 2:6 but because works proceed from faith, and not faith from works.  Therefore it is from Him that we have works of righteousness, from whom comes also faith itself, concerning which it is written, The just shall live by faith. Habakkuk 2:4” (Augustine, Selections from “On Grace and Free Will,” chapter 17)

Good works are not evil; they are good.  But the merits of salvation come from Christ alone.  He is our Savior.  He saves us completely.  Once saved, good works flow forth.  For, those who are alive in faith must live.  That life is made evident by our good works.  And those works are rendered good only through faith in Christ.

Something from ... Augustine on where one places his faith

Something from Augustine on Good Works and where one places his faith:

“It is to be feared … lest poor wretched man, when he leads a good life and performs good works (or rather thinks that he leads a good life and performs good works), should dare to glorify in himself and not in the Lord, and to put his hope of righteousness living in himself alone...”  (Augustine, Selections from “On Grace and Free Will,” chapter 6)

Seems to me that Augustine could have been a Lutheran, teaching that we are saved by faith alone and not by our works.  This is also why Lutherans believe that we are still the church catholic.  We teach what the Church has always taught.

Something from ... Augustine on faith and good works

Martin Luther found much in St. Augustine's writings that he liked, especially since Augustine confirmed for Luther what he himself was finding as he read the Bible.  Luther was never interested in starting a new church or even a sect within the church.  Lutherans have always insisted that we are the church catholic.  We have not invented anything.  We believe, teach, and confess what the Church has always believed, taught, and confessed.  The Augsburg Confession takes great pains to say as much.

Here is a comment from Augustine regarding the relationship between faith and works.  While Lutherans confess that we are saved by faith alone apart from works (Romans 3:28), we also insist that faith is never alone (James 2:14-17).  Faith produces good works.  It is not our works that save, however.  It is faith in Jesus Christ who has done all the works for us that saves.  Whatever works we do are purified in Christ.  All our righteousness--our status and the works that the Holy Spirit works in us--comes through Jesus.

So, Augustine was a Lutheran.  Or, Lutherans are Augustinian in this regard.  Or both are Christian, holding to the teachings of Jesus Christ.  Or both are catholic, standing with the Church in its faithful teaching of Scripture.  

“Not that he denied good works, or emptied them of their value, when he says that God renders to every man according to his works; Romans 2:6 but because works proceed from faith, and not faith from works.  Therefore it is from Him that we have works of righteousness, from whom comes also faith itself, concerning which it is written, The just shall live by faith. Habakkuk 2:4” (Augustine, Selections from “On Grace and Free Will,” chapter 17)