Faith Lutheran Church - Sullivan, IL

Sermon preached at Faith Lutheran Church (LCMS), Sullivan, Illinois, for the Eighth Sunday after Trinity. Drawing from Jeremiah 23:16–29, Romans 8:12–17, and Matthew 7:15–23, this sermon contrasts the empty words of false prophets with the sure voice of the Holy Spirit speaking through God's Word. By the Gospel and Sacraments, the Holy Spirit makes sinners holy, sets captives free, assures us that we are God's children through Christ, and keeps us in the faith until the resurrection.

Midweek Bible Study – Romans 12
 4 For as in one body we have many members, and the members do not all have the same function, 5 so we, though many, are one body in Christ, and individually members one of another. 6 Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; 7 if service, in our serving; the one who teaches, in his teaching; 8 the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness.
9 Let love be genuine. Abhor what is evil; hold fast to what is good. 10 Love one another with brotherly affection. Outdo one another in showing honor. 11 Do not be slothful in zeal, be fervent in spirit, serve the Lord. 12 Rejoice in hope, be patient in tribulation, be constant in prayer. 13 Contribute to the needs of the saints and seek to show hospitality.
 
Verses 6-8:
The rich diversity of gifts is a gracious blessing of God to His church. 
Those blessings are described as χαρίσματα “charismata” - from the Greek noun χαρίσ “charis” which means “undeserved or unearned love,” “grace.”  
The term occurs 17 times in the New Testament, almost always (16 times) in the writings of Paul.
The χαρίσματα “charismata” are literally the “things of grace.”
All believers are the recipients of God’s grace - without God’s grace they would not be believers.
All those who have become believers by God’s grace are recipients of the richly varied “things” or “gifts” of grace, the “charismata.” The dual emphasis of unity and diversity comes through this.  
Every Christian is in this sense “charismatic,” that is, “grace gifted.” (These gifts are also called πνευματικῶν pneuma-ti-kōn - “spiritual gifts” in 1 Corinthians 12:1) - for they are graciously bestowed through the Holy Spirit. 
Lists of spiritual gifts are given five times in the New Testament (Romans 12:6-8; 1 Corinthians 12:8-10, 28-30; Ephesians 4:11; and 1 Peter 4:11).
There is no standard or complete list. Overall, nineteen gifts are mentioned. But each of the five is unique and the terminology used moves back and forth between functions and offices. 
The language also appears to overlap as different words describe the same activity or position.
None of the lists are exhaustive nor should a compilation of their 19 gifts be regarded as complete. 
 
Romans 12 includes seven grace gifts. The consistent emphasis in the New Testament discussion of the “charismata” is upon function or office, not upon personal attributes which every individual must search out and identify often with the assistance of a so-called “spiritual gift inventory.” 
This misunderstanding is an unfortunate innovation of the modern church.
 
Prophecy προφητεία.
The Greek word for “prophet” literally refers to one who stands in front of another and speaks on his behalf. 
This is exactly the sense of Exodus 7:1 where God says to Moses: “See, I have made you like God to Pharaoh, and your brother Aaron will be your prophet.”
In Scripture a prophet is one who speaks for God, who proclaims the Word of God.
A prophet, in the strictest sense of the term, is one who speaks or writes by plenary verbal inspiration.
Each and every word he speaks or writes are the words of God Himself.
The term is also used more generally at times to describe proclamation that is based upon the Word of God but is not verbally inspired.
It takes the form of the speaker’s own words but is completely consistent with the truth of Scripture. 
The gift of prophecy was prevalent in the Christian Church of the first generation (writing of the New Testament Scriptures) until the end of the apostolic era and the completion of the New Testament.
Paul’s caution here is that any man who has received the gift of prophecy ought to make use of that gift “in proportion to our faith.”
“Faith” in this context is not the subjective act of believing, but the objective content of faith, that which is believed (Latin - “fides quae creditur” - “the faith that one believes”).
The phrase “in proportion to” might be literally translated “in accordance with the analogy of faith” (Greek - τὴν ἀναλογίαν τῆς πίστεως “ten analogia tes pistos”).
The Greek noun ἀναλογίαν “analogia” refers to a standard or rule.
The sense of the phrase is that those who prophesy must not deviate from apostolic doctrine.
Their words must measure up to the standard of divine revelation.
Phillip Melancthon : “Now he teaches that the interpretation of the Word of God should be analogous, that is, in agreement with the faith. It should not depart from the articles of faith, nor extinguish the true knowledge of Christ or faith in Christ.” 
Any claimed revelation from God, or any proposed interpretation of a Biblical text, no matter how winsome or convincing it may be, which contradicts another article of faith clearly revealed in Scripture must be rejected and excluded (Galatians 1:8).
 
“Serving” (Greek διακονίαν - “dia-kon-ian”).
Jesus declared: “the Son of Man did not come to be served but to serve and to give His life as a ransom for many.” (Matthew 20:28)
This term is used broadly in the New Testament from everything from waiting on tables (Acts 6:1-6) to the offering of financial or material assistance (Acts 11:29).
The common thread that unites all the various meanings of the word is that action is taken on behalf of another to the glory of God.
This is the only occurrence of “dia-konia” on a list of specific gifts.
In this instance it may refer to the ability to provide for the physical or material needs of those within the church.
If it is serving, let him serve - emphasizes the importance of recognizing the “on behalf of others” nature of this gift, lest the gift become an occasion for
 
“Teaching” (Greek διδάσκων - “dida-ska-lia”).
This gift is included on the lists in 1 Corinthians and Ephesians.
In both instances it is also linked to prophecy, indicating the close relationship between the two.
While prophecy tends to focus on the original revelation from God, “teaching” stresses the passing on of the truth of the gospel to others in the church.
“Teaching” is the means by which prophecy is conveyed throughout the church and to subsequent generations. 
The term becomes very prominent in the later pastoral epistles (1 Timothy 1:10; 3:2; 5:17; 6:3; 2 Timothy 2:2; 3:10; Titus 1:9; 2:1; 7:10).
We use the word “preaching” in a very similar way.
The concern is the faithful use of the gift, in a manner consistent with the truth on behalf of others.
In our day, pastors are called upon to carry out many different roles within the institutional church. A pastor’s first and foremost role is that of a
 
“Exhorting” (Greek παρακαλῶν - “para-kalon”) or sometimes called “encouraging”
This term occurs 107 times in the New Testament. 
In John 14, Jesus uses the word as a title for the Holy Spirit (John 14:15,26).
In that context the English translations render the noun as “Comforter” or “Counselor.”
At times the term is simply transliterated as the English title “Paraclete.”
The word literally means “one who is called alongside of another for the purpose of rendering aid or assistance.”
Its Latin counterpart is “advocatus.”
In this context “encouraging” is closely linked to teaching (1 Thessalonians 2:3; 1 Timothy 4:13).
It serves to emphasize the pastoral application of the gospel and focuses on its concrete applications for everyday life...Teaching concentrates more on the content of the tradition, while exhortation summons others to action and stirs them from laziness.
 
“Contributing to the needs of others.” Or “Giving” (Greek ὁ μεταδιδοὺς - “ho meta-di-dous”).
The emphasis here appears to be on one who shares his or her own resources with those less fortunate.
Those who have been given this gift are urged to exercise it with cheerful generosity.
The text does not imply great personal wealth on the part of the giver for the most generous and joyful givers are often those who have the least (2 Corinthians 8).
 
“Leadership” or “Leading” (Greek ὁ προϊστάμενος - “ho pro-is-ta-menos”).
The etymology of the word refers to “he that is placed in front” much like the traditional German title for an elder - (for-SHTAY-er)
This word is used elsewhere to denote the leaders of the local congregation (1 Thessalonians 5:12; 1 Timothy 5:17) and should probably be associated here with the office of elder/overseer.
Supports case against the “gift as personal attribute” It would be absurd to imagine St. Paul meaning something like this: “If you have the ability to preside or rule, then be eager to organize somebody to preside over!”
What he obviously means is this: “If you have been appointed to preside or rule (perhaps as pastor/bishop, or as president at the eucharistic assembly), then put your heart into it”
Paul is not asking the question - “Do you enjoy teaching, or ruling, or giving. Do you then have these gift abilities?  What office in the church should you try to get in order to put these abilities to use?” - The proper question is: “How can I serve the common good best and most faithfully in the responsibility or office with which I have been entrusted?”  
The Paul’s caution here is - “let him govern diligently.” The term denotes an eagerness to carry out the assigned responsibility.  
The word means “haste” in the good sense; prompt efficiency, no delay, no excuses.
 
“showing mercy” (Greek ἐλεῶν “e-le-on”).
The reference should be understood broadly as ministry in general including any act of mercy toward others, such as visiting the sick, caring for the elderly or disabled, and providing for the poor.
The attitude in which such activities are to be carried out is to be one of cheerfulness.
The Greek word is ἱλαρότητι “hila-ro-tay-ti” from which the English word hilarity (cheerfulness) is derived.

The Seventh Sunday after Trinity reminds us that our Lord is the God who provides. Just as Jesus fed the four thousand in the wilderness, He continues to feed His people today—not only with daily bread, but with the Bread of Life, His own Body and Blood given for the forgiveness of sins. This sermon traces the biblical theme of meals from Eden to the wilderness, to the Lord's Supper, showing that where Adam's meal brought death, Christ's meal brings life.

Midweek Bible Study – Romans 12
3 For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. 4 For as in one body we have many members, and the members do not all have the same function, 5 so we, though many, are one body in Christ, and individually members one of another. 6 Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; 7 if service, in our serving; the one who teaches, in his teaching; 8 the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness.
9 Let love be genuine. Abhor what is evil; hold fast to what is good. 10 Love one another with brotherly affection. Outdo one another in showing honor. 11 Do not be slothful in zeal, be fervent in spirit, serve the Lord. 12 Rejoice in hope, be patient in tribulation, be constant in prayer. 13 Contribute to the needs of the saints and seek to show hospitality.
 
Verse 3:
For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. 
Harmony within the community originates in accurate self-assessment by each member of the community.
 
Pious pride is the nastiest form of pride there is. So Paul addresses the individual in order to overcome individualism, with its self-will and pride. 
The temptation in individuality of faith is that the individual endowment given to the believer means his or her greatness consists in being greater than others, in exercising authority over and lording it over others (Matthew 20:25).
The world’s pride invades the church and its worship in Christian form, as pious pride, the nastiest kind of pride.
Meaning: All men are soloist by nature and inclination; they must learn the art of playing in God’s orchestra.
 
The key word in this phrase is the Greek verb φρονεῖν “phro-neo” which means “to think” or “to make an accurate assessment.” 
This word does not refer so much to the act of thinking in itself, but to the direction of one’s thinking, the way in which a person considers or thinks about something.
The Greek here could be literally translated: “You should not think of yourself more highly than you ought to think of yourself but you should think of yourself in such a way as to have sensible thoughts about yourself.”
Paul urges the rejection of ὑπερφρονεῖν “hyper-phro-nein” (“to think proudly or highly”) in favor of σωφρονεῖν “so-phro-nein” (“to think wisely or sensibly”).
Humility is a foundational Christian virtue. Paul warns elsewhere “For if anyone thinks he is something when he is nothing, he deceives himself.” (Galatians 6:3)
Inclination of fallen humanity to self-absorption is not merely a modern problem, but has characterized fallen mankind since the days of the New Testament. In New Testament times, some churches were characterized by members who desired to have more showy and spectacular gifts, the church at Corinth being the chief offender.
 
“according to the measure of faith that God has assigned.”  - The standard by which such sober sensible self-assessment is to be made is “that God has assigned.”
The phrase “measure of faith” is unique to this verse, it occurs nowhere else in Scripture.
The noun “faith” (Greek πίστις - “pistis”) ordinarily refers to that which we call “saving” or “justifying” faith, the personal trust bestowed upon the believer by God, through which the saving merit of Christ’s death in our place is appropriated.
That does not appear to be the meaning of the term in this context. Nowhere in Scripture is it taught that God has measured out justifying and saving faith in varying measures among men.
If a Christian is weak in faith, of little faith, that is his own fault, and not the result of a deficiency in the grace of God. Regarding faith in the customary sense of the word Scripture only says that it is worked by God (Ephesians 1:19; Colossians 2:12) or given by God (Philippians 1:29).
So the faith (πίστις) of which Paul speaks here is not the faith that makes a Christian a Christian, but something that is measured out to believing Christians after they have become believers or Christians.
The “faith” in question here refers to saving faith at work within the community of believers in the variety of gifts which God richly bestows upon all believers.
Can be described as a “practical faith,” that is the trusting confidence to use the particular gift with which the individual has been blessed by God. As the gifts are each and all different from one another, so also the “measure of faith” necessary for the exercise of that gift will be unique to each particular individual.
The self-assessment which the Paul encourages must take place in terms of the practical faith which God has given to each to make effective use of the gifts which God has bestowed for the benefit of all.
 
Verses 4-5:
4 For as in one body we have many members, and the members do not all have the same function, 5 so we, though many, are one body in Christ, and individually members one of another. 
The New Testament image of the church as the Body of Christ effectively expresses our relationship with and our dependance upon one another as believers. 
The radical individualism that infects much of Protestant Christianity today undermines and contradicts that interdependence.
To be united with Christ means to be united to the Body of Christ, the church.
The proper understanding of one’s role within the Body of Christ is seen as the natural consequence of a proper understanding of one’s self “according to the measure of faith that God has assigned.” (Verse 3). 
If you know who you truly are in Christ then you will also know your place within the Body of Christ.  
The image of the church as the Body of Christ serves to simultaneously express both the unity and the diversity of the Christian community. 
This similar to Paul’s other presentations of the concept in I Corinthians 12:12-31, Ephesians 1:23, 4:12, and Colossians 1:18; 2:19. 

Grace and peace to you in Christ Jesus.
In this sermon for the Sixth Sunday after Trinity, we hear Jesus' words from Matthew 5:20–26, where He teaches that true righteousness exceeds that of the scribes and Pharisees—not by our own works, but through the righteousness He gives to His people.
Confronted by God's holy Law, we confess that we cannot fulfill His perfect standard. Yet Christ has done for us what we could never do ourselves. Through His perfect obedience, His atoning death, and His glorious resurrection, He freely grants His righteousness to all who trust in Him. Freed from the burden of earning God's favor, Christians are now able to love and serve their neighbors in thankful obedience.
Readings
Romans 6:3–11
Exodus 20:1–17
Matthew 5:20–26
Preached at Faith Lutheran Church (LCMS) in Sullivan, Illinois.
"For Christ is the end of the law for righteousness to everyone who believes." — Romans 10:4