What does God work in us through Baptism?

Christian Baptism was commanded by Jesus when He told His disciples, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you” (Matthew 28:19-20). The apostles also taught that all should be baptized, with Peter stating, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Acts 2:38).

The Bible’s teachings about Baptism are:

Baptism is God’s work, not man’s. When water is applied “in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19), God Himself is working through it. As it is written, “Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead” (Colossians 2:12).

Baptism grants and assures to penitent sinners the forgiveness of sins and everlasting life through faith in Jesus Christ. Peter said, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins” (Acts 2:38). Ananias told Saul, “Arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16).

The Holy Spirit works through Baptism to instill faith and foster a new spiritual life. Jesus told Nicodemus, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:5). Paul wrote, “He saved us, by the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5).

Through Baptism, God brings us into a new covenant relationship with Him. This makes us children of God and heirs to the promises of forgiveness and eternal blessings. “For as many of you as have been baptized into Christ have put on Christ” (Galatians 3:27). This new covenant includes the promise: “I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more” (Hebrews 8:12). In Hebrews 10:19-22, we read: “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.”

Why Baptize Infants and Young Children?

Some argue against infant baptism, but God’s Word provides clear answers:

Infants are sinners in need of forgiveness. “All have sinned” (Romans 3:23), and “sin and death are passed upon all men” (Romans 5:12) because of Adam’s sin. “The imagination of man’s heart is evil from his youth” (Genesis 8:21). The Bible doesn’t say people are not accountable for sin until a certain age but says, “The soul that sinneth, it shall die” (Ezekiel 18:20).

Infants and small children can believe in Jesus. Jesus said, “Whoso shall offend one of these little ones which believe in me…” (Matthew 18:6). When infants were brought to Jesus, He said, “Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God” (Luke 18:15-17). No one, not even an adult, can come to faith on their own; “one must be born of God” (John 1:12-13). Children also need this spiritual rebirth called “the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5), which is Holy Baptism, to be made alive to God.

Baptism is more than an outward profession; it’s God’s work that gives forgiveness and new life. Acts 2:38-39 states that Baptism is “for the remission of sins” and that the Holy Ghost is given. Titus 3:5 teaches that regeneration and salvation are given in Baptism. Matthew 28:19 shows God works through Baptism, as it’s done in His name.

Jesus desires infants and small children to be brought to Him in Baptism. Luke 18:15-17 shows that Jesus wants them in His kingdom, and John 3:5 teaches that Baptism is God’s means of bringing someone into His kingdom.

Scripture supports the baptism of infants and small children. Acts 2:38-39 commands “every one” to be baptized and states the promise is “to your children.” Matthew 28:19 commands “all nations” to be baptized and excludes no one. Colossians 2:11-12 calls Baptism the “circumcision made without hands,” and Old Testament circumcision was done on the eighth day (Genesis 17:9-14). Acts 16:15, 33, and 1 Corinthians 1:16 tell of whole households being baptized, likely including small children and infants.
The command to “teach” in Matthew 28:19-20 means “to disciple,” by going out, baptizing in the name of the Triune God, and teaching them all that Christ commanded. The Greek indicates making disciples by baptizing and then teaching.

Infant Baptism was practiced from the time of the apostles. Early church leaders, such as Polycarp, Justin Martyr, Irenaeus, Hippolytus, Origen, and Cyprian, all provide historical evidence that infant baptism was a common and accepted practice among Christians.

Rejecting infant baptism is a serious matter. While faith in Jesus is essential for salvation (Mark 16:16), rejecting God’s counsel in Baptism can have grave consequences. Jesus warned, “But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea” (Matthew 18:6). To prevent a child from entering into God’s covenant of grace and receiving the forgiveness and eternal life God offers through Baptism could lead to their eternal ruin.

Why Infants and Small Children Should Be Baptized

A. They are sinners in need of forgiveness and salvation (Romans 3:23; Psalm 51:5). B. Scripture commands that they, too, be baptized (Acts 2:38-39; Matthew 28:19; Luke 18:15-17). C. Fathers are commanded to raise their children in the “nurture and admonition of the Lord” (Ephesians 6:4), which includes bringing them to Christ in Baptism. D. In Holy Baptism, the Holy Spirit works to create saving faith in Jesus Christ and to regenerate (Acts 2:38-39; Titus 3:5; John 3:5-6). Baptism is God’s appointed means to do this saving work in infants and small children. E. In Holy Baptism, they are offered and given forgiveness of sins for the sake of Jesus’ innocent sufferings and death on the cross (Acts 2:38-39; 22:16; Colossians 2:11-14). F. In Holy Baptism, they are given new life and empowered to live for Jesus Christ (Romans 6:3-4; Colossians 2:12-14; 3:1). G. In Holy Baptism, eternal salvation is given to all who believe (Mark 16:16; 1 Peter 3:21; Titus 3:5; Galatians 3:26-29).

Therefore, we baptize infants and small children as commanded in Acts 2:38-39 and Matthew 28:18-20. Our baptisms, even if received as an infant, are valid and bring blessings today. For Christ’s sake, God, in our baptism, has given us forgiveness for all our sins, His Holy Spirit, and eternal salvation. We pray that we may treasure our baptisms and the work that God has done in us through them.

The ancient Church and Church Fathers generally held to the practice of baptizing infants and small children, viewing it as an apostolic tradition and a means of grace for the remission of sins, including original sin. While there were some varying opinions on the timing or conditions, the overall consensus affirmed the practice.

Here’s a breakdown of what the early Church and Church Fathers said:

Early Evidence and General Practice

“Household” Baptisms in the New Testament: While not explicitly mentioning infants, the New Testament accounts of whole “households” being baptized (Acts 16:15, 33; 1 Corinthians 1:16) are often cited as foundational for the practice of infant baptism, implying that children and infants within these families would have been included.

Early Church Writers

Polycarp (about 69-155 A.D.), a disciple of the Apostle John, was baptized as an infant. This enabled him to say at his martyrdom. “Eighty and six years have I served the Lord Christ” (Martyrdom of Polycarp 9:3).

Justin Martyr (100-166), of the next generation, states about the year 150: “Many, both men and women, who have been Christ’s disciples since childhood, remain pure at the age of sixty or seventy years” (Apology 1:15). Further, in his Dialog with Trypho the Jew, Justin Martyr states that Baptism is the circumcision of the New Testament.

Irenaeus (c. 189 AD): Assumed infant baptism, stating that Jesus “came to save all through himself; all, I say, who through him are reborn in God: infants, and children, and youths, and old men.” This implies that infants could be “reborn in God” through baptism.

Hippolytus (c. 215 AD): In his Apostolic Tradition, he explicitly states: “Baptize first the children, and if they can speak for themselves let them do so. Otherwise, let their parents or other relatives speak for them.” This is a clear instruction for infant baptism.

Origen (c. 248 AD): Affirmed the practice, stating, “In the Church, baptism is given for the remission of sins, and, according to the usage of the Church, baptism is given even to infants. If there were nothing in infants which required the remission of sins and nothing in them pertinent to forgiveness, the grace of baptism would seem superfluous.” He also stated, “The Church received from the apostles the tradition of giving baptism even to infants.”

Cyprian of Carthage (c. 253 AD): Notably, a controversy arose not whether to baptize infants, but when. Some, like Fidus, argued for delaying baptism until the eighth day, in parallel with Old Testament circumcision. However, Cyprian and a council of bishops vehemently rejected this, affirming that infants should not be denied baptism and God’s grace from birth. He wrote, “No one agreed to the course which you thought should be taken. Rather, we all judge that the mercy and grace of God ought to be denied to no man born.”

Augustine of Hippo (late 4th/early 5th century): Strongly defended infant baptism, particularly in his debates against the Pelagians. He emphasized the necessity of baptism for the remission of original sin, arguing that infants inherit sin from Adam and need the grace of baptism for salvation. He stated that the “custom of Mother Church in baptizing infants is certainly not to be scorned, nor is it to be regarded in any way as superfluous, nor is it to be believed that its tradition is anything except apostolic.”

Gregory of Nazianzus (late 4th century): Encouraged the baptism of infants, saying, “Have you an infant child? Do not let sin get any opportunity, but let him be sanctified from his childhood; from his very tenderest age let him be consecrated by the Spirit.” While he also discussed reasons for delaying baptism in certain adult cases, his overall stance supported infant baptism, especially in cases of danger.

John Chrysostom (late 4th/early 5th century): Also supported infant baptism, enumerating the many benefits of baptism, not just remission of sins, and affirming that infants are baptized “so that there may be given to them holiness, righteousness, adoption, inheritance, brotherhood with Christ, and that they may be his [Christ’s] members.”

Arguments and Rationale

The Church Fathers’ rationale for infant baptism often included:

• Remission of Original Sin: A prominent reason, particularly from Origen and later Augustine, was the belief that all humans inherit original sin from Adam and that baptism is the means by which this sin is washed away, even in infants who have not committed personal sins.

• Inclusion in the Covenant: Many saw baptism as the New Covenant equivalent of circumcision in the Old Covenant, which included infants in God’s people.

• Sanctification and Regeneration: The belief that baptism imparts spiritual regeneration, new birth, and sanctification, making the baptized a member of Christ’s body.

• Apostolic Tradition: Many Fathers asserted that the practice of infant baptism was a tradition received from the Apostles themselves.

In summary, the overwhelming evidence from the early Church Fathers and councils indicates that infant baptism was a widely accepted and practiced tradition, understood as a vital means of grace and an apostolic inheritance, primarily for the remission of original sin and inclusion in the Christian covenant. While some, like Tertullian, recommended delaying it for pragmatic reasons, the legitimacy of infant baptism was not generally challenged until later periods in Christian history.

[Scripture is quoted from the King James Version of the Bible.]

“Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.” Psalm 19:13

The final part of David’s prayer in Psalm 19:13 is a powerful plea for deliverance from sin’s enslaving power: “Let them not have dominion over me.” This highlights a critical truth about sin: it’s not merely a momentary lapse; it seeks to establish dominion over our lives. What starts as a seemingly small indulgence can quickly become a powerful habit, a chain that binds us and pulls us further away from God’s will.

David knew this from personal experience. His initial lust for Bathsheba led to adultery, which then spiraled into deception and murder. Had God not sent Nathan the prophet to confront him, David might have remained entangled in his sin, leading to eternal ruin.

Sin, by its very nature, is deceitful. It promises pleasure or satisfaction but delivers addiction and spiritual bondage. We often find ourselves repeating behaviors we know are harmful, caught in a cycle we feel powerless to break. Whether it’s substance abuse, sexual immorality, dishonesty, or spiritual apathy, sin desires to reign over us.

But the good news for believers is that we are no longer slaves to sin. The apostle Paul passionately declared, “What then? shall we sin, because we are not under the law, but under grace? God forbid. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?” (Romans 6:15-16). Through Christ, we have been set free from sin’s dominion. We are given the power, through the Holy Spirit, to choose obedience rather than surrender to our sinful desires.

St. Paul wrote, in Romans 8:1-2: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.”

David’s prayer, “Let them not have dominion over me,” is a daily surrender and a declaration of dependence on God. It’s a recognition that true freedom comes not from indulging our desires, but from yielding to God’s righteous rule. When sin loses its grip on us, we become “upright” and “innocent from the great transgression” — innocent from that deep, soul-destroying rebellion against God. This doesn’t mean we’ll never stumble, but it means that, with God’s help, sin will not be our master.

Dear Heavenly Father, we pray with David, “Keep back thy servant also from presumptuous sins; let them not have dominion over me.” We confess that sin often seeks to enslave us and pull us away from You. By the power of Your Holy Spirit, strengthen us to resist its allure and break free from its grip. Help us to yield ourselves to You in obedience, that we may be upright and walk in the freedom Christ has secured for us. May You reign supreme in our lives. Amen.

[Scripture quoted from the King James Version of the Bible]

Justification stands as a cornerstone of Christian theology, defining how individuals are declared and accounted righteous in God’s sight. While most Christians agree on the universal atonement of Christ, meaning Jesus Christ’s perfect life, suffering, and death satisfied God’s righteous wrath and atoned for the sins of all humanity, the precise timing and scope of the justification of sinners have been subjects of theological debate. This paper will explore the Biblical understanding of justification, focusing on God’s universal provision through Christ’s atoning sacrifice and the indispensable necessity of individual faith for the application of its benefits, thereby demonstrating that there is no universal justification but only justification by faith.

The Foundation of Justification: Christ’s Atonement

The Scriptures unequivocally affirm that Jesus Christ, in His suffering and death on the cross, made a full and complete atonement for the sins of the entire world, thereby propitiating God’s wrath. This universal provision highlights God’s profound desire for all humanity to be saved.

The atoning work of Christ is clearly articulated in the Holy Scriptures:

John 1:29: “The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.” This declaration by John the Baptist signifies Jesus’ sacrificial role as the one who makes atonement for the sin of all humanity.

2 Corinthians 5:15: “He died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.” Paul emphasizes that Christ’s death was comprehensive, encompassing “all.”

1 John 2:1-2: “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” This passage powerfully states that Christ is the propitiation for sins, meaning His sacrifice appeased God’s holy wrath, not just for believers, but for “the sins of the whole world.” This underscores the universal scope of His atoning work.

1 Timothy 2:6: “Who gave himself a ransom for all, to be testified in due time.” Christ’s self-giving was a ransom, a payment for the release of “all.”

This universal provision underscores God’s deep love and desire for the salvation of every individual:

John 3:16: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” God’s love extends to the “world,” and His provision is for “whosoever” believes.

2 Peter 3:9: “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.” This verse clearly states God’s desire for “all” to come to repentance, implying His universal offer of salvation.

The Great Commission further demonstrates God’s universal intent, commanding the Gospel to be preached “to all nations” (Matthew 28:18-20), “to every creature” (Mark 16:15-16), and that “repentance and remission of sins should be preached in his name among all nations” (Luke 24:46-47). Ezekiel 33:11 also echoes this sentiment: “Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?”

Thus, it is abundantly clear that Christ’s atoning sacrifice was a comprehensive, objective work sufficient to cover the sins of all humanity and propitiate God’s wrath against the sins of the world. God genuinely desires the salvation of all and has made the necessary provision.

Justification by Faith Alone: The Means of Receiving Benefits
While Christ’s atonement is universal in its provision and scope, the forgiveness of sins and eternal salvation are consistently presented in Scripture as being received by faith. God works this faith through the preaching and hearing of the Gospel. This is commonly referred to as “justification by faith alone.”

Romans 1:16-17: “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.” The Gospel is God’s power for salvation, but its offer of forgiveness and life is applied “to every one that believeth.”

Romans 10:17: “So then faith cometh by hearing, and hearing by the word of God.” This highlights the instrumental role of the Word of God in generating faith.

Ephesians 1:13-14: “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.” Hearing the Gospel and then believing are the precursors to being sealed with the Holy Spirit and receiving the promise of salvation.

John 1:12-13: “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” Becoming a child of God, a status intrinsically linked with justification, is granted to “as many as received him,” specifically “to them that believe on his name.”

The confessional writings of the Reformation affirm this understanding:

The Augsburg Confession, Article IV, states: “Also they teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ’s sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ’s sake, who, by His death, has made satisfaction for our sins. This faith God imputes for righteousness in His sight. Rom. 3 and 4.”

The Smalcald Articles, Part II, Article I, emphasizes: “Now, since it is necessary to believe this, and it cannot be otherwise acquired or apprehended by any work, law, or merit, it is clear and certain that this faith alone justifies us as St. Paul says, Rom. 3:28: For we conclude that a man is justified by faith, without the deeds of the Law.”

These theological statements align perfectly with the Biblical teaching that while Christ’s atoning sacrifice is a finished work for all, the benefits of forgiveness and justification are applied to individuals by faith alone.

The Role of Faith in Receiving Justification

Scripture consistently links justification directly and exclusively with faith in Jesus Christ, demonstrating that without faith, the benefits of Christ’s atonement, though universally provided, are not applied.

John 3:16-18, 36: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God… He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.”

Note: This passage is crucial. While Christ was sent to save the world, it is explicitly stated that only believers escape condemnation and receive everlasting life. Those who do not believe remain condemned, demonstrating that God’s universal desire for salvation is conditioned on individual faith for its realization.

John 8:24: “I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.”

Note: Jesus directly states that a lack of faith results in dying in one’s sins, unequivocally linking the state of unforgiveness to unbelief.

1 John 5:11-12: “And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life.”

Note: Forgiveness and eternal life are “in his Son.” To “have the Son” means to believe in Him. Those who do not trust in the Son do not have forgiveness and life.

Romans 3:21-26: “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe… being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood… that he might be just, and the justifier of him which believeth in Jesus.”

Note: This passage directly connects justification with “faith of Jesus Christ.” The “all” who receive this righteousness are clearly identified as “all them that believe.” God is the “justifier of him which believeth in Jesus.” This passage refutes any notion of universal justification apart from faith.

Romans 4:23-5:2: “Now it was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ…”

Note: While Christ’s resurrection is indeed for “our justification,” the text explicitly states that this justification is imputed to us “if we believe.” Justification is unequivocally “by faith.”

Romans 5:16-19: “And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ. Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.”

Note: While Adam’s sin brought condemnation upon all, the “free gift” of justification unto life, through Christ’s righteousness, is explicitly for “they which receive abundance of grace and of the gift of righteousness” — a reception that Scripture consistently identifies as occurring through faith. “Many” are made righteous by Christ’s obedience, which aligns with the “many” who believe.

Galatians 2:16: “Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.”

Note: Paul unequivocally states that justification comes through “faith in Christ,” not through “works of the law.” This leaves no room for justification apart from personal belief.

Colossians 1:19-23: “For it pleased the Father that in him should all fulness dwell; and, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: if ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister….”

Note: This passage clarifies that while God made peace through the cross to reconcile all things, reconciliation is applied to individuals “if ye continue in the faith.” Reconciliation and justification are not automatic or universal apart from faith.

2 Corinthians 5:18-21: “And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.”

Note: While God “was in Christ, reconciling the world unto himself, not imputing their trespasses unto them” (a statement reflecting the objective provision of atonement), the immediate context is a fervent plea: “we pray you…be ye reconciled to God.” If all were already reconciled and justified apart from faith, this plea would be unnecessary. The present participles indicate an ongoing action of God reconciling the world through the means of the Gospel, which produces faith. It is through this active faith in Christ that we are made the righteousness of God in Him.

Even in the Old Testament, justification was by faith:

Genesis 15:6: “And he believed in the LORD; and he counted it to him for righteousness.” This refers to Abraham, long before Christ’s earthly ministry, showing that faith has always been the means of righteousness.

Psalm 32:1-6: “Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile…I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin.”

Note: This psalm, quoted by Paul in Romans 4, describes the blessedness of having sins forgiven for those who confess and believe. The blessing of non-imputation of sin is for the one who turns to God in repentance and faith. Those who do not acknowledge and confess their sins remain under God’s wrath and condemnation until they repent, as echoed in 1 John 1:7-10.

Psalm 86:5 states: “For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee.” For the sake of Jesus Christ and His atoning sacrifice, God is good and stands ready to forgive all our sins and count us as just and righteous, but God’s mercy and forgiveness are given only to those who call upon the Lord with faith in His promises.

These passages consistently demonstrate that while Christ’s atoning work is for all, the benefits of justification, forgiveness, and salvation are specifically applied to those who repent of their sinful ways and place their faith in Jesus Christ and His atoning sacrifice.

The Practical Implications of Justification by Faith

The Biblical understanding of justification profoundly impacts Christian life and practice, affirming that there is no universal justification.

Preaching the Gospel: The Gospel is the good news that God offers and promises forgiveness and eternal life to those who look in faith to Christ and His atoning sacrifice (John 3:14ff). It is a call to repent and believe rather than merely an announcement that all sins are already universally forgiven apart from faith. If sins were universally forgiven apart from faith, the imperative to “repent and believe” would lose its urgency and meaning.

Addressing Unbelief: Those who do not believe remain under God’s wrath and condemnation (John 3:36; 8:24). Therefore, the message to the impenitent and unbelieving is that they must repent and believe in the Lord Jesus Christ to be saved (Acts 3:19). The notion of universal justification would negate the Biblical reality of ongoing condemnation for the unbelieving.

The Keys of the Kingdom: Christ gave His disciples the authority to “remit” (forgive) and “retain” (not forgive) sins (John 20:23; Matthew 16:19). This authority is exercised in relation to repentance and faith. Absolution is proclaimed to the penitent and believing, while sins are retained for the impenitent. If all sins were already objectively forgiven for everyone, this authority would be rendered meaningless, or worse, a falsehood, as telling an unbeliever their sins are not forgiven would be a “lie” if universal justification were true. The parable of the Pharisee and the Publican (Luke 18:9-14) further illustrates this: only the tax collector, who humbly pleaded for mercy, “went down to his house justified.” If both were objectively justified, Jesus’ statement about the tax collector being “justified rather than the other” makes no sense.

Holy Baptism and the Lord’s Supper: These Sacraments are means by which God works and strengthens faith and offers and gives forgiveness. In Baptism, sins are washed away, regeneration occurs, and individuals are made children of God through faith in Christ (Acts 22:16; Galatians 3:26-27; Titus 3:3-7; John 3:5-6). In the Lord’s Supper, believers partake of Christ’s sacrifice, of His body and blood given and shed for all on the cross, and partake through faith of His mercy and forgiveness (Matthew 26:26-28). If all sins were already universally forgiven prior to and apart from faith, the significance and efficacy of these Sacraments would be diminished to mere symbolism or reminders of a past event. In Acts 22:16, Paul was asked, “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” If sins were already washed away for all, this command would be redundant. Similarly, if sins were universally pardoned, the continuous partaking of the body and blood of Christ given and shed for the remission of sins would lose its profound purpose and meaning.

Conclusion

Based on a thorough examination of Scripture, it is evident that Christ Jesus, true God and true man, fulfilled the righteous demands of God’s Law and suffered the just punishment for the sins of the entire world on the cross. He effectively propitiated God’s just wrath against the sins of all humanity, and His resurrection on the third day serves as divine proof that His sacrifice was accepted as full payment.

Therefore, it is accurate to state that Christ has indeed purchased and won (or procured) the forgiveness of sins and justification for all mankind, and that God, in His infinite mercy, reaches out to all in the Gospel with His gracious offer and promise of forgiveness and pardon in Christ Jesus. However, the consistent teaching of the Bible is that the benefits of this atoning sacrifice are applied to those who, in response to the Gospel, repent of their sinful ways and place their faith in Jesus Christ and His atoning sacrifice. It is these who are forgiven by God, declared justified, and counted righteous.

Conversely, those who do not believe the Gospel remain impenitent, dead in their sins, and are not pardoned, forgiven, or justified by God (John 3:16, 18, 36; 8:24; Mark 16:15-16; Colossians 1:19-23; 1 John 5:11-12).

The concept of “universal justification,” which asserts that God has already declared all people forgiven, righteous, and justified in Christ prior to or apart from individual, God-wrought faith in Christ, is not taught in the Scriptures. The Bible consistently connects justification with faith, and its practical implications for evangelism, the administration of the Sacraments, and the ministry of the Keys underscore the critical and ongoing necessity of repentance and personal faith for the reception of God’s saving grace.

[Scripture quotations are from the King James Version of the Bible]

Scripture Lesson: 1 Corinthians 6:1-20
1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? 2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 3 Know ye not that we shall judge angels? how much more things that pertain to this life?
4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. 5 I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? 6 But brother goeth to law with brother, and that before the unbelievers. 7 Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? 8 Nay, ye do wrong, and defraud, and that your brethren.
9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, 10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. 11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.
12 All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any. 13 Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body. 14 And God hath both raised up the Lord, and will also raise up us by his own power.
15 Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid. 16 What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh. 17 But he that is joined unto the Lord is one spirit. 18 Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.
19 What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? 20 For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.

In this powerful passage, the Apostle Paul addresses the Corinthian believers, reminding them of their new identity in Christ and the profound implications for their lives, particularly concerning sexual purity. After addressing the shameful fact that they were taking fellow believers to the civil courts for judgment, he continues with a stark warning: those who persist in unrighteousness will not inherit the kingdom of God. This list of sins is not meant to be comprehensive or to condemn those who have stumbled but to highlight the kind of life that is contrary to God’s character and His kingdom.

However, Paul quickly shifts to a message of grace and transformation: “And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.” This is the glorious truth of the Gospel! Through Christ, we are forgiven, made holy, and declared righteous. Our past does not define our present or our future in God. We are a new creation in Christ Jesus (cf. 2 Cor. 5:17).

The core of Paul’s argument then turns to the sanctity of the human body. He challenges the Corinthian philosophy that seemed to separate the spiritual from the physical, suggesting that what one did with one’s body had no bearing on one’s spiritual life. Paul vehemently refutes this. He declares that our bodies are not merely disposable vessels but “members of Christ.” This is an astonishing truth! Just as Christ has a physical body, we, His church, are His body on earth. To use our bodies for sin, especially sexual immorality, is to defile the very members of Christ.

Then comes the profound declaration in verse 19: “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?” This verse is a cornerstone for understanding Christian ethics regarding the body. The Holy Spirit, the very presence of God, dwells within every believer. Our bodies are not our own to do with as we please; they are sacred dwelling places for the divine.

In 1 Corinthians 3:16-17, Paul already addressed this very issue when he wrote: “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.”

The reason for this sacredness is given in verse 20: “For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.” The “price” is the precious blood of Jesus Christ, shed on the cross for our redemption. We have been purchased from the slavery of sin and now belong to God. This ownership is not oppressive but liberating, calling us to live lives that honor Him in every aspect — body and spirit.

In his second letter to the Corinthian believers, Paul wrote: “He died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again” (2 Cor. 5:15).

Application:

This passage calls us to a high standard of living, not out of legalism, but out of gratitude and reverence for God’s incredible grace.

Acknowledge Your New Identity: If you are in Christ, you are washed, sanctified, and justified. Let this truth empower you to live differently. Your past sins do not define you.

Respect Your Body as Christ’s Member: Consider how you use your body — your eyes, hands, feet, and indeed, your sexuality. Are you using them in ways that honor Christ, or are you defiling His members?

Cherish Your Body as the Holy Spirit’s Temple: Recognize the incredible privilege of having the Holy Spirit reside within you. This awareness should lead to a desire to keep your temple pure and undefiled.

Live for God’s Glory: Because you are “bought with a price,” your life, both physically and spiritually, belongs to God. Let your choices, actions, and attitudes bring glory to Him. This includes fleeing from sexual immorality and any other sin that defiles the temple of the Holy Ghost.

May we all strive to live lives that reflect the sacred truth that our bodies are indeed temples of the Holy Ghost, purchased by the precious blood of Jesus and dedicated to glorifying our God.

“And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.” Matthew 6:5-8

Prayer is not to be a show of religious piety but the sincere communication of the heart and soul to God, our Father. Jesus urges His followers to quietly and, in the privacy of their own homes, pour out their hearts before the LORD God, trusting in Him to mercifully hear and answer their prayers. Those who make a show of their prayers to be seen by men have their only reward, but those who pray to God in secret will be heard by God in secret and rewarded openly.

Nor are Christians to use vain or empty repetitions in their prayers, as the heathen do, thinking that God will hear and answer their prayers because of their many words. Jesus teaches us that God desires the prayers of our hearts and not empty words uttered by our lips. Thus, the mere repetition of prayers will merit us nothing before God and is not really even prayer at all! Rather, Christians are invited by God to come before Him with their petitions and thanksgiving, trusting that He indeed will hear and answer us for the sake of Jesus and His atoning sacrifice on the cross for the sins of the world (cf. 1 John 5:11-15).

It is not our many words or our religious piety that persuade God to hear and answer our prayers. Rather, it is His love and mercy toward us for Jesus’ sake that moves Him to reach out to us and invite us to come humbly before Him with our prayers and petitions, knowing and believing that He will hear us and grant what is best for us as His dear children through faith in Christ Jesus. And, as Jesus says, our Father knows the things we need before we even ask Him.

Dear Father in heaven, we thank You for Your grace and mercy toward us for Jesus’ sake, and we thank You for the privilege of coming before You in prayer. Move us to come before You in humility, trusting that You will hear and receive us for the sake of Jesus and His blood shed for us on Calvary. Amen.

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“After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.” Matthew 6:9

The Lord’s Prayer is perhaps the most misused prayer in the world. People recite its words — sometimes repeatedly — with little or no thought as to what the prayer really asks of God. Instead of being a sincere prayer of the heart, it is often only empty words uttered from the lips. When we remember that Jesus tells us, when we pray, to “use not vain repetitions, as the heathen do” (Matt. 6:7), we would do well to consider the meaning of the Lord’s Prayer and take the time to pray through it with our hearts and minds and not just recite its words without thought.

We pray to “Our Father which art in heaven” (Matt. 6:9). What a privilege it is for us to address the Almighty God, Maker of heaven and earth, as “our Father”! But that is what He is to us — our Father. Not only did He create each and every one of us, but He also redeemed each and every one of us from our own sin and rebellion by sending His only-begotten Son to fulfill all righteousness for us and to suffer and die for all our sins. As believers in Christ Jesus, we sinners have the privilege of addressing God as “our Father” and can be assured that He forgives us and will both hear and answer our prayers for Jesus’ sake.

The Bible tells us in Galatians 3:26-27: “For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ.” Hebrews 10:19-22 says, “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.”

In 1 John 5:13-15, we also read: “These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. And this is the confidence that we have in him, that, if we ask anything according to his will, he heareth us: and if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.”

Because Christ Jesus suffered and died on the cross for the sins of all and then rose again and ascended to the right hand of God the Father to intercede for us with His blood and be our Advocate before the Father, we can come boldly before the holy LORD God and He will hear us!

Is any petition too large when coming before the Maker of all things? Is any request too small for a God who has given such great attention to even the most minute detail? What a privilege we have to be able to call God, the Maker of heaven and earth, our Father! And we can call Him just that and know that He, as our loving Father in heaven, will hear and answer all our prayers for the sake of His Son, Christ Jesus, who suffered and died for all our sins and rose again.

Dear Father in heaven, we thank You for Your love and mercy toward us and for the gift of Your Son to redeem us and make us Your own children through faith in Him. We thank You for the privilege of calling You “our Father” and for Your promise to hear and answer our prayers for Jesus’ sake. In His name, we pray. Amen.

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“Our Father which art in heaven, Hallowed be thy name.” Matthew 6:9

And what should be our first request, as Jesus here teaches us to pray? “Hallowed be thy name.”

Hallowed means to keep holy and set apart. We might ask, “Isn’t God’s name already holy?” And, most certainly it is. What then do we ask of the LORD God when we ask that His name be kept holy? We ask that His name be kept holy among us and in our lives. In this petition, we ask God to let all we think, say, and do bring glory and honor to His holy name. We ask that we live in such a way that we do not dishonor His holy name and drag it down with us into the mud and muck of sin.

It brings God glory and hallows His name when we humbly believe His Word, acknowledge our sinfulness, and trust in His Son, Jesus Christ, as our Savior (cf. Eph. 1:3-14).

Isaiah the prophet wrote (Isa. 8:13): “Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread.” Instead of looking to ourselves, other gods, and other people or things for help, we are to look to the LORD God and place our trust in Him. God Himself says to us in Psalm 50:15: “And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.”

The Bible tells us in Jeremiah 23:28,31-32: “The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the LORD. … Behold, I am against the prophets, saith the LORD, that use their tongues, and say, He saith. Behold, I am against them that prophesy false dreams, saith the LORD, and do tell them, and cause my people to err by their lies, and by their lightness; yet I sent them not, nor commanded them: therefore they shall not profit this people at all, saith the LORD.”

God teaches us that it brings honor to the name of the LORD God when we are faithful to His holy Word in our teaching, preaching, and in our witness for Him. It dishonors the LORD when we preach our own words, ideas, and opinions and attribute them to Him.

We pray in this petition of the Lord’s Prayer that all we think, speak, and do may bring glory to our Father in heaven — that His name would indeed be kept holy among us.

Jesus said in Matthew 5:16: “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.”

May we bring Him glory!

Our dear Father in heaven, Your name is indeed holy of itself. Grant that we would keep it holy among us also and not misuse it. Let us bring glory to You and Your holy name by acknowledging our sin and trusting in Your Son and our Savior, Jesus Christ, for forgiveness and life everlasting. And grant that we might live for You here in this world and faithfully speak Your Word until we join You in heaven in Christ’s eternal kingdom. Amen.

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“Thy kingdom come.” Matthew 6:10a

Even though God is patient and longsuffering with the people of this world, not wanting any to perish but all to come to repentance and faith in Jesus Christ (2 Pet. 3:9), He already rules over all things and the day is coming when every knee shall bow and every tongue confess that Jesus Christ is Lord to the glory of God the Father (Eph. 1:19-23; Phil. 2:10-11). And so, we might wonder, why does Jesus direct us to pray to the Father: “Thy kingdom come”?

Jesus here directs us to pray that His kingdom of mercy and grace would come to each of us and to people all over the world. Messiah Jesus was lifted up on the cross and crucified to pay the full penalty for our sins against God the Father. He died for the sins of the whole world and rose again from the dead on the third day. But, in spite of that fact, we would go on our merry way in ignorance of the import and meaning of what took place on that Roman cross outside of Jerusalem.

Of ourselves, we cannot enter God’s kingdom or be a part of it. As Jesus says, we must be born again of water and of the Spirit (John 3:3ff.). And so Jesus directs His followers to pray for God’s kingdom to come — for God the Holy Spirit to graciously regenerate us through water and the Word and keep us trusting in Jesus and His shed blood for forgiveness and life everlasting. In this way, with childlike faith in Jesus and His atoning sacrifice, we are God’s children and a part of His eternal kingdom.

The Bible tells us: “For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ” (Gal. 3:26-27).

Not only do we pray that God’s gracious kingdom would come to us, but that it would come to others also. We pray that people, both near and far, would hear the good news of salvation through faith in God’s Son and that they would turn from their sinful and rebellious ways and trust in Jesus and His shed blood for forgiveness and life. Jesus Himself was moved with compassion for the multitude of people around Him because they were weary and scattered like sheep without a shepherd. He tells us: “The harvest truly is plenteous, but the labourers are few; Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest” (Matt. 9:37-38).

Finally, we are directed to pray for Jesus’ coming and the establishment of God’s everlasting kingdom. As the Scriptures teach us, “For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself” (Phil. 3:20-21). We look forward to the day of Jesus’ return in hope and longing for the blessings of His eternal kingdom (cf. Rom. 8:22-23), and so we pray: “Even so, come, Lord Jesus” (Rev. 22:20).

Dear Father in heaven, graciously grant that Your kingdom would come to us — that we might have a place in Your kingdom through faith in the Son, Jesus Christ, and His sacrifice on the cross for our sins. Grant that others, too, both near and far, may learn of Your mercy and forgiveness in Christ Jesus and trust in Him. And, dear Father, as You have promised, come and reign over us forever through Your only-begotten Son and our Savior, Jesus Christ. In His name, we pray. Amen.

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“Thy will be done in earth, as it is in heaven.” Matthew 6:10b

In heaven, all live in accord with God’s perfect and holy will. The psalmist writes: “Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word. Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure. Bless the LORD, all his works in all places of his dominion: bless the LORD, O my soul.” (Psalm 103:20-21).

On earth, since the fall of mankind into sin, which is recorded in Genesis 3, it is not so; but man, as he is by nature, rebels against God’s perfect will and seeks to go his own way. Again, the Bible tells us: “All we like sheep have gone astray; we have turned every one to his own way” (Isa. 53:6).

Jesus, in the prayer which He has taught us to pray, directs us to pray that God’s will be done on earth — in our own lives — as it is in heaven! And what is God’s will? We find His perfect will recorded for us in the Holy Scriptures; God would have us faithfully believe and teach God’s Word and live according to it, submitting our will to His perfect will for us.

Jesus, God’s Son, faithfully carried out the will of His Father in heaven, even praying in the Garden of Gethsemane, “not my will, but thine, be done” (Luke 22:42). The Bible says of Jesus: “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross” (Phil. 2:8).

We, on the other hand, so often say with our words and actions, “Not Thy will, but mine be done!” But God the Father laid all our sin and guilt upon His Son, Christ Jesus; and Jesus paid the just penalty for our sins (Isa. 53:6). Jesus died on the cross, making full atonement for our sins and the sins of all, and rose again on the third day (1 Cor. 15:3-4).

God’s will for us is that we repent of our rebellion and sin against Him and trust in Christ’s shed blood for forgiveness and life. And, as a fruit of our faith in Christ, God desires that we conform our lives to that of His Son. This is His will for all mankind (cf. 1 Tim. 2:3-6).

Thus we pray: “Thy will be done in earth, as it is in heaven.”

Dear Father in heaven, I am by nature sinful and rebellious. I have not lived in accordance with Your holy and perfect will. Forgive my sins for Jesus’ sake. Fill me with Your Holy Spirit and grant me both the desire and the strength to live in accord with Your perfect will. “Not My will, but Thine be done.” “Thy will be done in earth, as it is in heaven.” Amen.

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“Give us this day our daily bread.” Matthew 6:11

Though the LORD God provides for the needs of both believer and unbeliever, God desires that we look to Him and trust in Him to provide us with food, clothing, and all we need day by day. As the Gospel of Luke says, “Give us day by day our daily bread” (Luke 11:3).

God taught His children that very thing when He led them out of Egypt and into the wilderness. When they needed food, He provided them with manna from heaven, sufficient for all to eat. But He also commanded them to gather only enough for each day. When some disobeyed His commandment and gathered more than needed for a single day, the leftover manna bred worms and stank the next morning. On the day preceding the Sabbath, God commanded that they gather enough for two days, and it did not spoil as on other days. Again, when some did not listen and went out on the Sabbath to gather manna, there was none. Cf. Exodus 16. Thus, God taught His people, who had grumbled and complained because they needed food in the wilderness, to trust Him each day for their daily bread.

Moses told the people: “And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live” (Deut. 8:3).

God even let His people suffer hunger that He might teach them to look to Him for their daily bread, and to His Word for their very life! The Bible teaches us that we should be satisfied if we have the food and clothing needed for each day.

Paul wrote to Timothy: “And having food and raiment let us be therewith content” (1 Tim. 6:8).

Yet we are often fearful if we do not have our needs supplied for months, or even years, in advance. Jesus would have us trust our heavenly Father and look to Him to meet all our needs each and every day of our lives. He would not have us worry about what we will eat, what we will drink, or what we will wear. Rather, He would have us, in faith, turn to Him who knows our every need and so graciously provides (cf. Matt. 6:25-34).

Indeed, He may even let the cupboards be bare and the closets be empty to teach us to trust Him day by day. God would have us cast all our care upon Him, for He careth for us (cf. 1 Pet. 5:7).

Thus, Jesus teaches us to pray: “Give us this day our daily bread.”

Dear Father in heaven, we look to You to provide our daily bread each day. Keep us from worry or complaint and teach us to trust You to care for our every need, day by day. In Jesus’ name, we pray. Amen.

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“And forgive us our debts, as we forgive our debtors.” Matthew 6:12

The Bible teaches us that “there is not a just man upon earth, that doeth good, and sinneth not” (Eccl. 7:20); and that even our best “righteousnesses are as filthy rags” in His sight (Isa. 64:6). Therefore, our greatest need from God the Father is His mercy and forgiveness; and so we ask that He would not look upon our sins and failures to keep His commandments but forgive our sins for the sake of Christ Jesus and His innocent sufferings and death for us on the cross.

Like the tax collector who knew his own sinfulness and shortcomings and would not even lift up his eyes to heaven, we also say, “God be merciful to me, a sinner” (Luke 18:13).

Because God’s own dear Son, Messiah Jesus, took our sins upon Himself and bore our punishment when He suffered and died on the cross in our stead, God is merciful and forgiving toward us and promises pardon and life eternal to all who believe.

The Bible tells us: “For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee” (Psalm 86:5); “If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared” (Psalm 130:3,4); and, “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. … And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 1:8-9; 2:1,2).

It is because of Jesus, who suffered and died for our sins and rose again, that we can confidently come before God the Father and seek His mercy and forgiveness, saying, “Forgive us our sins” (Luke 11:4). God has graciously provided atonement for our sins and the sins of the whole world in His Son, and all who look to Christ Jesus in faith have God’s mercy and forgiveness instead of the eternal punishment they deserve.

The Bible tells us in Psalm 103:10-12 that God “Hath not dealt with us after our sins; nor rewarded us according to our iniquities. For as the heaven is high above the earth, so great is his mercy toward them that fear him. As far as the east is from the west, so far hath he removed our transgressions from us.”

Because God has been merciful to us and forgives all our sins for the sake of His Son, we also promise to forgive those who have sinned against us. We pray that God would forgive us “as we forgive our debtors.”

The Bible calls upon us to “be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Eph. 4:32).

When we consider and remember our own unworthiness to be shown mercy, and the great debt of sin which our heavenly Father has forgiven each of us for Jesus’ sake, certainly we can also share and extend that mercy and kindness toward others who have sinned against us!

When Peter asked Jesus how often he should forgive his brother who sins against him, suggesting up to seven times, Jesus said to Peter: “I say not unto thee, Until seven times: but, Until seventy times seven” (Matt. 18:21,22; cf. verses 23ff.).

Jesus also said, “For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses” (Matt. 6:14-15).

Dear Father in heaven, graciously forgive us all our sins against You for the sake of Jesus and His blood shed for us on the cross, and move us also to extend Your grace and mercy to others by forgiving those who have trespassed against us. We ask this in Jesus’ name. Amen.

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“And lead us not into temptation, but deliver us from evil:” Matthew 6:13a

The Bible clearly tells us: “Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man. But every man is tempted, when he is drawn away of his own lust, and enticed” (James 1:13-14).

Therefore, we are not, in this petition of the prayer which the Lord Jesus has taught us, asking God not to tempt us; for He “cannot be tempted with evil, neither tempteth he any man.” Rather, since we are tempted when we are drawn away by our own sinful longings and desires, we ask our Father in heaven to lead us in such a way through our daily lives that we are not tempted — to be led on such a path where we are kept safe and protected from our own sinful longings as well as from all the enticements which the devil and the world put before us.

The Bible also assures us: “There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it” (1 Cor. 10:13).

Though God does not send temptation to evil, He does permit temptations to come. Yet, He limits the temptations and provides us a way out so that we may be able to endure and overcome them. Thus, we ask our heavenly Father to lead us in such a way that, when temptation does come, He will lead us safely through it and give us the victory.

Connected with this petition to our heavenly Father is the prayer that He would also “deliver us from evil.” Again, the Bible tells us that we are to “be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world” (1 Pet. 5:8-9).

The devil — or Satan — is the father of lies and the deceiver. He seeks to keep us from God and His truth (cf. John 8:44). Like the roaring lion that stalks its prey and seeks out those who are weak or straying, so the devil watches for our weaknesses and attacks us when and where we are most vulnerable to his ploys. He seeks to keep us from God our Father and life everlasting through faith in Christ Jesus by causing us to doubt God’s Word and by leading us into a life of disobedience and sin.

Therefore, we are in constant need of the protection and deliverance of our Father in heaven; and we humbly pray: “deliver us from evil.”

And included in this petition, we pray that, when we do fall into sin and disobedience, God would graciously, for Christ’s sake, deliver us from the grasp of the devil and bring us to repentance. We pray that we would acknowledge our sin and disobedience and turn to the LORD God for His mercy and forgiveness for the sake of Christ Jesus and His innocent sufferings and death in our stead.

The Bible says, “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:1-2).

When we repent of our sin and turn to the LORD for His mercy and forgiveness in Messiah Jesus, He delivers us from the grip of the evil one and brings us back into His eternal kingdom for Jesus’ sake.

As believers, we take heart in the words of St. Paul to Timothy (2 Tim. 4:18): “And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen.”

Dear Father in heaven, lead me through life in such a way that I do not fall into temptation and sin; and deliver me from the attacks of the evil one upon my soul and my salvation in Your Son, Jesus Christ. And, Father, when I do fall, mercifully bring me to sincere repentance and faith, and preserve me for Your eternal kingdom. I ask this for the sake of Jesus’ blood shed for me. Amen.

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“For thine is the kingdom, and the power, and the glory, for ever. Amen.” Matthew 6:13b

The Lord Jesus teaches us to pray to the Father and say, “Thy kingdom come.” Indeed, the kingdom belongs to the LORD God, our heavenly Father, for He not only created all things, but He is building and establishing His kingdom of grace and mercy in Jesus Christ. Though all other kingdoms of this world will pass away, His kingdom is an everlasting kingdom that will never end (cf. 1 Chron. 29:10-13; Dan. 2:44; Rev. 7:9-17; 19:16; 21:1ff.).

God the Father established this kingdom by sending His only begotten Son to suffer and die for the sins of the world and rise again. And, by the gracious working of the Holy Spirit through the preaching of the Word, He calls His elect children to faith in Christ Jesus and gives them life in Jesus’ name, thus rescuing them from the kingdom of darkness and bringing them into the kingdom of His own dear Son, in whom there is forgiveness of sins through His shed blood.

It is as the Bible says, “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: In whom we have redemption through his blood, even the forgiveness of sins” (Col. 1:13-14).

Thus, we pray to God the Father and trust that He can and will hear and answer our prayers because His is the kingdom and His is the power. In His grace and mercy, God the Father has brought us to repent of our sinful ways and trust in His Son, and so He has brought us into His kingdom. By His gracious power and working, He has called us from spiritual darkness and death to life through faith in Christ Jesus.

And, of course, He continually rules over all and works for the good of His children. He can and will provide us with our daily bread. He can and does lead us safely through this life, and He will deliver us from every temptation and attack of the devil, the world, and our own sinful flesh upon us and bring us safely into His eternal and heavenly kingdom of glory.

His is the glory. He has done it all. He created us by His almighty Word. He redeemed us by the innocent sufferings and death of the Son, Jesus Christ. As He raised up Christ from the dead, so He, by the gracious working of the Holy Spirit through His Word, called us from death to life through faith in Christ Jesus. He, through the ministry of God’s Word, preserves His children in the faith and keeps them in His kingdom, and He shall bring them to glory. All the glory is His!

The Bible tells us, “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast” (Eph. 2:8-9). Our salvation is entirely “unto the praise of his glory” (Eph. 1:14). With the Apostle Paul and the Prophet Jeremiah, we can say, “He that glorieth, let him glory in the Lord” (1 Cor. 1:31; cf. Jer. 9:23-24).

Dear Father in heaven, we laud and praise Your holy name for creating us, redeeming us, and making us Your own dear children through faith in Your Son, Jesus Christ. We thank You for hearing and answering our prayers. “For thine is the kingdom, and the power, and the glory, for ever. Amen.”

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“For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.” Matthew 6:14-15

Clearly connected to the petition, “And forgive us our debts, as we forgive our debtors,” Jesus points out a truth we often are ready to forget: “For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.”

Does our heavenly Father forgive our sins because we forgive others? No, but rather, we forgive others because He forgives us; and, if we are unwilling to forgive those who have sinned against us, it indicates that we have not really accepted and grasped in faith God’s mercy toward us in Christ Jesus — His pardon and forgiveness won for us by the shed blood of His own dear Son.

A refusal to forgive another who has offended us in some way, after God Himself so loved us that He sent His only-begotten son into the world to suffer and die on the cross for our sins and the sins of all that we might be forgiven, is really a refusal to take hold of God’s mercy toward us in Christ Jesus.

In Matthew’s Gospel, chapter 18, verses 21 through 35, Jesus speaks of this further, illustrating with the parable of the servant who was forgiven a great, great debt by his master but who then would show no mercy and forgiveness toward a fellow servant who owed him a very small debt in comparison. Since the servant who had been forgiven so much was unwilling to show mercy to his fellow servant, he was delivered to the torturers until he paid all that was owed to his lord. Jesus concludes by saying: “So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses” (v. 35).

Clearly, Jesus’ words are a warning to us against refusing to pardon and forgive others, as we have been pardoned and forgiven by our heavenly Father for the sake of His Son, the crucified and risen Messiah and Savior. Rather than being without mercy and love in our dealings with others, the Scriptures encourage us to “be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Eph. 4:32).

And how can we do this? Consider your own sinfulness according to God’s law, and consider the great debt of sin God has forgiven you because He sent His only-begotten Son and punished Him in our stead. When we consider and receive God’s forgiveness through faith alone in Christ Jesus, forgiving others for their sins against us will suddenly grow easier.

Dear Father in heaven, I have deserved nothing but Your wrath and punishment and am undeserving of the lovingkindness and mercy which You have shown to me for the sake of the innocent sufferings and death of Your beloved Son in my stead. Thank You for graciously forgiving and pardoning my great debt of sin against You. Grant me also a merciful and forgiving heart toward others who sin against me, that I may be like You and show mercy and lovingkindness for Jesus’ sake. Amen.

[Scripture is quoted from the King James Version of the Bible.]