LCMS Convention Workbook St. Louis, Missouri — 2019, Page 259

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II. THEOLOGICAL DOCUMENTS­­—COMMISSION ON THEOLOGY AND CHURCH RELATIONS
6. Bill wants to be a pastor, but his pastor and other members of the church are not certain that he has the gifts for it.
Should what others think matter to Bill if he really believes?
Why or why not?
The process of becoming a pastor, which includes
pre-seminary interviews, letters of recommendation from
others, seminary classwork and vicarage, is designed to
help those aspiring to the ministry draw more certain
conclusions about their fitness for service and to help
them assess whether or not they have the skills and gifts
required. In other words, Bill would be encouraged to test
the inner desire he has to see if it is matched by the skills
needed for the work and by the judgment of others who
have watched him. The heart can be deceitful by assessing
one’s skills too highly.
7. Positive thinking is as old as another childhood railroad
story, The Little Engine That Could.2 While attempting a
steep hill, the little engine’s refrain was, “I think I can, I
think I can, I think I can.” Read Phil. 4:13. Some understand Paul’s words to be the Christian equivalent of the little
engine’s mantra. Now read the verse in its context, 4:10–13.
How does the context inform the reader of the meaning of
Paul’s words?
Whereas some translations (ESV, NKJV) say, “I can do
all things, etc.” the 2011 NIV translates, “I can do all
this, etc.” Such a translation helps the reader understand
the limits of “all” that Paul says he can do. The context
makes it clear that this refers to his ability to live with
either scarcity or abundance, with hunger or plenty. The
verse does not mean Paul can teach quantum physics
or anything else he sets his mind to do! Yet such sports
figures as Evander Holyfield, Tim Tebow and Jon Jones
(the youngest Mixed Martial Arts champion), all have
displayed Phil. 4:13 on their clothing or body! What are
they saying? In what way can we rightly claim that God
will enable us to accomplish something? How can such a
claim be false or misunderstood?

Session Two:
“Prosperity shows
that you have God’s
approval.”

misplaced, and therefore, worthless. His confidence
is now located outside himself, in Christ Jesus. The
important point here is that, while self-confidence and
pride of one’s accomplishments may bring success and
admiration from other people, it plays no positive role in
obtaining approval from God. God justifies only through
faith in Christ.
9. The phrase “Just believe!” is also dangerous and misleading when it encourages us to trust in our own faith rather
than in Christ. At the time of the Reformation, for example,
Anabaptists taught that a person must be able to profess his
or her faith before being baptized. Luther noted that such
a requirement makes the Sacrament dependent upon a
person’s profession of faith rather than on God’s command
and the promises connected to Baptism. He criticized that
practice, saying that such a person “trusts in and builds on
something of his own, namely, on a gift which he has from
God, and not on God’s Word alone. So another may build
on and trust in his strength, wealth, power, wisdom, holiness, which are also gifts from God” (See AE 40:252). What
is the difference between “faith in faith” and “faith in God”?
When a person bases his hope and confidence on his own
faith, he locates the source of hope and confidence in
himself rather than in the God whom Scripture reveals
as the One who justifies through faith in Christ and who
is the Giver even of the gift of faith. Scripture reminds us
not simply to believe, but warns us not to “believe every
spirit” (1 John 4:1) or seemingly pleasant dream. Rather, we
“believe the love that God has for us” (1 John 4:16) and our
faith is not in ourselves but in Christ alone (1 John 5:13).

2
Piper, Watty. The Little Engine That Could. (New York: Platt & Munk Publishers,
1930).

Leader’s Guide |

6. Read 1 Tim. 6:17–18. Can wealth be a blessing? Are there
circumstances where it is alright to desire riches?
God gives all things richly for human well-being. They
are blessings from His gracious hand and are designed
for human enjoyment (see, e.g., Eccl. 5:19 and 1 Tim. 4:4–6).
The tension is that such physical blessings can also lead to
greed and may cause the recipient to develop an ungodly,
superior attitude toward those who have less. Wealth may
lead them to put their trust in those riches rather than in
the One who gave such blessings.

1. Read Eccl. 9:11. According to this verse, why is it unwise
to point to one’s wealth as a sign of God’s favor?
It is unwise because, humanly speaking, there are too
many variables at work. For example, one person’s sale of
a certain stock on a day when it is trading lower results
in a loss. But it triggers another person’s purchase of the
same stock at a bargain price. If both were Christians,
one would be hard pressed to say that on this basis, one
had God’s favor while the other did not.

One cannot suppose that a wealthy person has God’s
approval based on the fact of that wealth, for one does
not know how that wealth was obtained. Whereas wealth
might indeed be a barrier to entering the kingdom, Jesus’
words that “with God all things are possible,” indicate
that, just as wealth is not a guarantee of God’s approval,
neither is it a sign of God’s condemnation. A person’s
salvation depends solely upon trust in God’s promise of
salvation through faith in Christ. The man’s response of

Paul’s confidence was in the high standing he had
achieved within his Jewish community. He now considers that confidence in his accomplishments to have been

Wealth can turn a person away from trust in God to find
security in one’s possessions. Wealth does not give one a
good standing with God, but trust in His promise of life
and forgiveness in Christ does.

While participants may think that “the wealthy” in this
study refers to others and not to them, it might be helpful to remind them that if their annual family income
exceeds $34,000, they are in the top 11 percent of the
world’s population.

2. Read Matt. 19:16–24. If wealth is a sign of God’s
approval, how does one explain Jesus’ words that such
wealth makes it more difficult for the person to enter
the kingdom?

8. Read Phil. 3:3–9. At one time where was Paul’s confidence? What did he believe about himself? What has
replaced that confidence?

5. Read Job 31:24–28. How can wealth or any created thing
interfere with one’s faith in God?

Throughout history, many people have interpreted wealth
as a sure and certain sign of divine approval. Some modern-day preachers and teachers point people to Christ not
primarily as their Savior from sin, but as their Deliverer
from sickness, disease, sorrow, grief and poverty. All the
benefits of Jesus’ life, death and resurrection, they claim —
prosperity included — can be actualized in this life through
faith in Jesus. Temporal health, wealth and prosperity are
then seen as sure signs (even necessary) that one has God’s
approval, because they can and should be claimed by faith.
A Christian who lacks such wealth is giving evidence of
little or no faith and so does not have God’s approval.

5

Session Three: “God
only expects you to do
the best you can.”

There is no reliable outward sign that God is more favorably inclined toward any person over another. He makes
the rain and sun serve as blessings for both good and bad
(Matt. 5:45). Without the revelation of Scripture, one could
not even know that the crucifixion of Jesus or the means
of grace (Baptism, the Lord’s Supper, Absolution, the
spoken and written Gospel) were, and are, sure and certain signs of God’s love. The best that can be said about
outward prosperity is that one humbly should receive all
material gifts from God with thanksgiving and use them
to His glory and for the neighbor’s welfare.

A Bible class participant shared this with other members of
his class: “Before I came to this church, I thought that I was
a Christian because I provided for my family, supported my
church and was loyal to my country. After coming here, I
learned how wrong I was. A Christian is one who has faith
in Jesus Christ as his Savior.”
A system where people receive approval or rewards based
on their own work rather than on family lineage, skin color,
religion or other factors, is called a meritocracy. If one is
perceived to be a hard worker, loyal to company or country,
there is an expectation that such efforts will be recognized
and rewarded in some fashion. That’s how “the system”
works. So, if that’s how the system works in our world, isn’t
it reasonable to believe that that is how it works in God’s
economy, too?
1. Read Matt. 20:1–16. Why did the workers who were
hired first grumble when they received their pay? How did
they try to justify their expectation of receiving a higher
wage than the later workers received? How does the owner’s
words to them show that the Kingdom of God is not a meritocracy? By what system does the vineyard owner operate if
not a meritocracy? Read Rom. 9:14–16.
The first workers grumbled because they received the
same wage as those who were hired later in the day.
They tried to justify their expectation of meriting more
because they worked longer and under more strenuous conditions. The owner of the field shows that the
Kingdom is not a meritocracy when he asks, “Am I not
allowed to do what I choose with what belongs to me?”
The vineyard owner operates on the principle that the
vineyard is his to do with as he pleases and therefore he
can pay wages as he pleases. (The earth is the Lord’s. See
Ps. 24:1) As the verses from Romans indicate, God chooses
to have mercy on those whom He chooses to have mercy,
and no human merit influences Him.

7. Luther imagines how Esau’s family might have regarded
Isaac’s blessing of Jacob, which resulted in his exile: “‘This
blessing did not please God; and the fact that he is forced
to be an exile is an important sign that he was not blessed.
We are the wives of the prince and priest; we are the
daughters-in-law of Isaac, to whom the promise was made.
Consequently, we shall not bother about that fugitive.’
Such undoubtedly were the thoughts of all who were in the
household of Esau; for when there is prosperity and a false
persuasion about the blessing is added, people say at once:
‘God is well disposed toward us.’ But prosperity and a godless opinion make people proud and smug” (AE 5:175).

2. Read Luke 7:1–6a. On what grounds did the elders make
their case for Jesus to help the centurion? Do you think that
Jesus went with them because they convinced Him that the
centurion was worthy of His help? Why else might He have
gone with them? See Ps. 50:15 and John 9:4.

Leader’s Guide |

7

walking away from Jesus’ instruction to rid himself of his
wealth and his invitation to follow Jesus indicates that
such faith was lacking.
3. Read Luke 12:13–21. What warning does Jesus give
about material wealth? What if someone says, “I understand
that material blessings bring with them all kinds of temptations. But I’m not tempted to idolatry by wealth.”
Jesus warns against covetousness and the idea that quality
of life is determined by the number of one’s possessions.
Storing up material treasures for oneself does not equal
being rich toward God. If one quickly brushes aside the
possibility of being tempted by wealth, he should consider Paul’s warning: “Therefore let anyone who thinks
that he stands take heed lest he fall” (1 Cor. 10:12).
4. Read Luke 6:20. On the basis of these words, can it be
said that poverty is a sign of God’s approval?
One needs to be careful of the context here. Two groups
are present: the disciples and a large crowd of people
from as far away as Tyre and Sidon. Verses 11–26 contrast
two groups, simply identified in verses 11 and 24 as the
poor and the rich. The first group is blessed, the second
is not. That Jesus is not thinking strictly in economic
terms can be seen in verse 22, which further describes
these “poor” as persecuted followers of Jesus. It is also
important to note that Jesus did not say that, as a category, the poor are blessed, only “you [disciples] who are
poor.” Perhaps these are disciples, who, like Peter and the
others, have left everything to follow Jesus. Although the
second group is described as rich, it is a different feature
of that group that will make them woeful — they have
already received their consolation. Therefore, they will
miss the consolation, which faithful Israelites such as
Simeon awaited (Luke 2:25).
Throughout the Gospel of Luke, the wealthy who are
condemned are not rich toward God (Luke 12:21). Like the
rich whom Jesus mentions here, the rich man of the parable (Luke 16:19–31) received his good things in his lifetime.
Lazarus did not have good things on earth because the
rich man did not help him even though he saw Lazarus’
misery every day. That the rich man wants Lazarus to
warn his brothers so that they repent indicates that
he realizes that he is in torment because of his callous
attitude toward his neighbor, not simply because of his
wealth (Luke 16:30).

6 | Unjustifiable Faiths: Four Common — and Wrong — Beliefs about Justification

If people judge by outward appearance while God judges
the heart (1 Sam. 16:7), is there any reliable earthly sign that
God is favorably inclined toward anyone? What is the best
that can be said about prosperity?

Wealth is also a blessing as it is put to use on behalf of the
neighbor. If God is the generous Giver of all good gifts,
can His people act otherwise? Such sharing is pleasing to
God as a fruit of one’s faith, and, as Paul notes, lays up
treasures for oneself in heaven. Jesus speaks favorably to
the faithful who give food, drink, clothing and shelter to
those in need; wealth used in such ways by the faithful
receives a commendation (Matt. 25:31–46). It is in this context that one can understand why certain passages speak
positively of wealth in the Old Testament — it enables
them to care for those who lack it. Psalm 112 says that
wealth and riches are in the house of the one who fears
the Lord, but also notes that such wealth is blessed when
it is used generously on behalf of others (v. 5). Conversely,
it also explains why in other places — the Bible can speak
negatively about wealth that is used only for oneself.

259

The elders based their plea on what the centurion had
done for them — he built their synagogue and was
favorably disposed toward Israel. According to Ps. 50:15,
God invites those in distress to call upon Him and gives
a promise of deliverance. Jesus went to the centurion in
keeping with that invitation and promise, since He came
to do the works of Him who sent Him (John 9:4).
3. Now read Luke 7:6b–8. Does the centurion agree with
their assessment that he deserved Jesus’ help? What did the
centurion believe about Jesus?
The centurion’s own assessment is that he is unworthy for
Jesus to come to his home. Despite the works that commended him to the elders, he knows he is still a Gentile.
His trust is not in any “entitlement,” that is, in what he
had done for Israel. Having heard about Jesus, he asks the
elders to ask Jesus for help.
It is important to note what the centurion’s words testify
about his belief about Jesus. First, he believes that Jesus,
too, is a person set under authority. This hearkens back
to Luke 4, where Jesus reads from the Isaiah scroll about
Himself, “[The Spirit of the Lord] has anointed me … he
has sent me.” This relation to authority may also be noted
later in Jesus’ words, “All things have been handed over to
to me by my Father” (Luke 10:22), a sentence that reminds
one of sayings in John’s Gospel, such as, “The words that
I say to you I do not speak on my own authority, but the
Father who dwells in me does his works” (John 14:10).
As the centurion has been given authority to command
with a word those who are beneath him, so he believes
that Jesus has been given authority to command by His
word. He believes what many others in Israel do not
(Luke 20:2), namely that Jesus has been sent with authority
from God.
4. Finally, read Luke 7:9–10. On what basis did Jesus heal
the centurion’s servant?
Upon returning home, the delegation, which the centurion had sent to Jesus, found the servant well. Yet Luke
gives no record that Jesus even spoke a word to bring
healing to the servant! Jesus marvels at the quality of the
man’s faith. He trusted that as an authorized servant of
God, Jesus would deliver on God’s promise to help those
who call upon Him.
5. Some have noted that their pastor or priest only visits in
the hospital those members who are very supportive of the

8 | Unjustifiable Faiths: Four Common — and Wrong — Beliefs about Justification

2019 Convention Workbook