Martin Luther was a man who was all in. That is to say that when he was committed to something, whether it was becoming a monk or striving to make himself acceptable to God by good works, he gave his all. Therefore, it should not be surprising that when young Martin was converted by the pure, biblical gospel of grace alone, through faith alone in Jesus Christ alone, he became a man obsessed with biblical truth like never before.

God brought Luther to the realization that God’s saving grace was mediated to the believing sinner by faith in the finished work of Jesus Christ. The medieval Roman Catholic Church’s answer was that grace came only through the church’s sacraments which included the sale of indulgences.

In his continuing quest for a greater understanding of God’s Word, and the communication of such as a professor of theology and a lecturer, it was only a matter of time before Luther’s passion for the biblical gospel, and the traditions of the Catholic Church, would clash. This growing tension between the two came to a head during the summer of 1517. 

The Catholic Church was dominated by religious relics, centuries of traditions and unbiblical superstitions in 1517. It remains so five centuries later.

In 1513, Leo X became pope following the death of his predecessor Julius II. Leo wanted to make Rome the artistic and creative center of the Western world. In hiring such artists as Michelangelo, Raphael, Leonardo da Vinci and others, Leo consequently plunged the church into even deeper debt than what he inherited from Pope Julius.

Pope Leo needed money specifically to pay for the new St. Peter’s Basilica in Rome. Albert, archbishop of Magdeburg, wanted to also become bishop of Mainz. However, since holding two or more bishoprics was unlawful according to the church’s laws, Albert needed a papal dispensation or exemption, from the pope. Pope Leo was willing to grant such an exemption for a price.

Therefore, Albert took out a loan and agreed to give half the money to Pope Leo. This gave the papacy much needed cash flow. In return, Pope Leo granted that indulgences could be sold in Albert’s territories, whereupon Leo and Albert would split the proceeds. Therefore, Pope Leo would continue to receive the money he needed to pay for St. Peter’s, while Albert would have a steady income of cash to repay the bank. If you think this was rather unethical, imagine what Martin Luther thought. 

This growing controversy became centered on the abuse of the church’s sale of indulgences. What exactly are indulgences? What did the buyer receive? Are indulgences still sold by the Catholic Church today?

Indulgences were then, and are now, part of the sacrament of penance within the Roman Catholic Church. While there were many unbiblical practices observed by the church in the 16^th century, the practice and abuse of indulgences were the focal point of Martin Luther’s ire.

Indulgences are the payment of a gift to the church in order for the payer to avoid the temporal consequences of their sin. By paying an amount of money, the church leader or priest would remove the temporal consequence the individual could face because of a sinful act on their part. Consequently, the more that was paid the more effects of sin could be avoided.

The indulgence could be applied not only to the living and also to the dead in purgatory. One pastor explains, “Notice that the definition says that it (the indulgence) can also be applied to the dead because, after all, purgatory itself is seen as temporal penalty for sin. Although most people at death are too good to go to hell, they nonetheless are not good enough to go to heaven. Therefore, in the fires of purgatory, their sins are purged and they are made ready for heaven.”

Indulgences remain a most important sacrament in the Catholic Church today. While only God can forgive sin according to Catholic theology, the church continues to teach that an indulgence can cancel the temporal penalty the sinner may incur.

Nowhere in the Scriptures do we find a teaching of, or a validation for, indulgences. Rather, the Bible teaches the avoidance of sin altogether, even its appearance (I Thessalonians 5:22). Believers are to confess their sins to God (I John 1:9) in order to have intimate fellowship with God restored. However, even though sin can be forgiven, its consequences may remain. Avoidance of sinful behavior on the part of the believer is the key, not the purchase of an indulgence.

The increasing sale of indulgences were to become the focal point of Ninety-Five Thesis or criticisms Martin Luther would write and post about the 16^th century Romans Catholic Church. His thoughts would ignite the fires of Reformation.

The passionate pursuit for biblical truth spurring Martin Luther should also spur ourselves to ever remain committed to the Scriptures alone as our final and supreme authority.

Soli deo Gloria!

¹⁶ For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. ¹⁷ For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.”(Romans 1:16-17).

It is ironic that the portion of Scripture which God used to bring Martin Luther to saving faith, and to deliver him from the apostasy of the Roman Catholic Church, was Paul’s magnum opus epistle to the church at Rome. Romans 1:16-17 were the two verses which broke through the darkness of Luther’s attempts at salvation by works righteousness, unto a salvation by grace alone, through faith alone, in Christ alone, based upon the Scriptures alone and ultimately to the glory of God alone.

Following his pilgrimage to Rome, Martin continued in his pursuit of becoming right with God based upon the monk’s most sincere efforts to attain that righteousness by his good works. The Apostle Paul knew well the arduous spiritual road upon which Luther traveled because Paul had traveled upon it himself. He says as much in Philippians 3:1-9.

The apostle trusted in all his works righteous accomplishments in Judaism as Luther pursued the same works righteousness system in Roman Catholicism. As God shown the light of the gospel on the Damascus Road for Saul of Tarsus (Acts 9), so too would the sovereign Savior accomplish the same gracious work for a monk in Wittenberg, Germany. 

“Thereupon I felt myself to be reborn and to have gone through open doors into paradise.” Martin Luther

When Martin Luther returned from his three month pilgrimage to Rome he became a professor of philosophy at the University in Wittenberg. In 1511, he began teaching philosophy. Observing Luther’s continuing struggle regarding salvation, his mentor, Staupitz, counseled the young professor to begin teaching the Bible. This would become the final key God would use to unlock and free the deadened soul of the German monk.

In 1513, Martin began teaching from the Psalms. Shortly thereafter, he began teaching from the Apostle Paul’s magnum opus: the Epistle of Paul to the Romans. How ironic that God would use Paul’s letter to the church at Rome to convert Martin Luther and to repudiate the abuses and traditions of the Roman Catholic Church.

Martin trembled when he came across Romans 1:17 and the phrase “the righteousness of God.” Pastor Erwin Lutzer explains, “The righteousness of God struck fear into his heart because he knew that it was because of God’s unbendable righteousness that sinners were cast away from His most holy presence.” It was then the Holy Spirit unlocked the meaning of the phrase.

When Martin came across the words “the just shall live by faith” the Holy Spirit brought to his understanding through regeneration what the apostle truly meant. Luther wrote, “Then I grasped that the justice of God is that righteousness by which through grace and sheer mercy God justifies us through faith. Thereupon I felt myself to be reborn and to have gone through open doors into paradise.”

Martin grasped that not only is the righteousness of God one of His attributes, but it is also a free gift from God to sinners. Luther came to the understanding that sinners are saved by the sheer grace and mercy of God through faith in the person and work of Jesus Christ. God declares sinners righteous through the imputed righteousness of Jesus Christ, as our sins were imputed to Christ while He suffered the wrath of God while on the cross. Luther was miraculously converted by grace alone, through faith alone, in Jesus Christ alone, on the basis of Scripture alone to the glory of God alone.

Luther concluded it this way: “Thou Lord Jesus, art my righteousness, but I am thy sin. Thou hast taken upon thyself what is mine and hast given to me what is thine. Thou hast taken upon thyself what thou wast not and hast given to me what I was not.”

This great exchange (2 Corinthians 5:21) is at the core of the gospel. May we praise God daily for this wonderful truth.

God’s method of saving sinners has not changed. The people, names, faces and circumstances may differ from person to person, but the gracious work of God in saving a soul from hell is through the proclamation of the gospel of Jesus Christ. This heralding brings about the regenerating work by the Holy Spirit unto salvation within the soul of the sinner. It is this sovereign work of God which brings glory and praise to God from the life and lips of the sinner saved by the grace of God.

May we continue to hold this pearl of great price ever dear, while at the same time always willing to share its wealth with others.

Soli deo Gloria!

The monastery provided Martin Luther with a disciplined life. In fact, Luther was a disciplined man of prayer throughout his life. However, Luther was such a student of the law, he understood that he could not perfectly fulfill the law of God. It troubled him to his soul. He was filled with guilt and driven to discover forgiveness. A forgiveness he would not find in the monastery.

Luther was preoccupied by guilt while he was in the monastery. He would spend long hours in the confessional. He was involved in self-flagellation. He afflicted his body with great pain in order to purge himself of his sinful guilt.

At this time in church history, the church was very corrupt. The clergy were horrible in their ungodliness. Therefore, to enter into a monastery gave a person an inside track to heaven. Luther was hoping he would gain salvation by entering the most rigorous of monasteries.

Luther was asked once if he loved God. Luther responded, “Love God? Sometimes I hate God.” For Martin, there was always the question of guilt. Luther understood the law of God. He knew his soul was exposed to damnation. Luther did not rationalize his guilt. He did not ignore his guilt. The law of God terrified Luther. God terrified Luther.

This terror Luther felt towards God was visibly witnessed by many, including Luther’s family.  This was strikingly evident when Martin celebrated his first mass as an ordained monk. In recognition of this momentous occasion in his son’s life, and perhaps as a way to further reconcile himself to his son, Hans brought his associates to the celebration of the mass.

However, when Martin was at the point of the transubstantiation of the elements, at the prayer of consecration, he froze. He couldn’t speak. Someone else said the prayer for Luther. Hans was embarrassed. When he later approached his son and began berating him, young Martin said to his dad, “Don’t you understand? I was holding the body and blood of Christ. I was utterly stupefied and terror-stricken.”

Johann von Staupiz was the vicar general of the Augustinian Order in Germany during this period of the 16^th century. He received information about the intense monk known as Martin Luther and began to take an interest in the young man. It was Staupiz who recognized Luther’s academic abilities and sent him to Wittenberg to study the Bible and theology. Luther earned his BA in 1509 whereupon he returned to Erfurt and began to teach.

In 1510, the second “crisis” occurred in Martin’s life. Staupiz decided to send Martin on a pilgrimage to Rome so the Augustinian Order and the monasteries in Erfurt could renew their credentials. The pilgrimage to Rome would also give young Martin an opportunity to visit the holy city, see its various religious relics and perhaps even visit the Scala Sancta (Holy Stairs), reportedly the very steps Christ ascended at Pilate’s judgment hall in Jerusalem. But Luther’s trip to Rome would become the single most disillusioning experience of his life.

The trip was roughly 800 miles. Travelers would walk by day and then stop and spend the night at monasteries along the way. For Luther, the round trip took close to three months to complete.

When Luther arrived in Rome, he was shocked to witness the immoral behavior of the priests. Masses were spoken with little thought or interest. Priests engaged in heterosexual and homosexual behavior. Martin viewed Rome as having become a harlot. However, it was Luther’s visit to the Scala Sancta where his disillusionment reached its height. 

One church historian explains, “These twenty-eight marbled steps are believed to be the very steps that led up to the praetorian of Pontius Pilate in Jerusalem – the very steps Jesus walked on the way to His trial. The Emperor Constantine apparently had them removed and relocated to Rome. In 1510, there would be a table set up at the base of the steps where priests collected coins and handed out indulgences. Pilgrims, after they had turned over a few coins, would climb the steps on their knees, praying the rosary as they shuffled up and down. Luther waited his turn and then joined the stream of penitent pilgrims. When Luther reached the top, no spiritual awakening greeted him. No waves of peace rolled gently over his soul. All he could say was, ‘Who knows whether it be so’.”

What sincere act(s) are you pursuing in order to make yourself right with God? What sacrifice are you willing to give in order to assure yourself that your sins are completely forgiven? The Bible says there is but one way to know that you are reconciled to God and forgiven of your sins; faith alone in the person and work of Jesus Christ alone.

Soli deo Gloria!

Upon earning his bachelor’s and master’s degrees from the University at Erfurt, young Martin Luther was set to begin studies for his doctorate to eventually become a lawyer. His father Hans wanted his son to not only be a lawyer, but also to become a successful lawyer. This would mean that Martin would be able to take care of his parents when they were old.

Dr. R.C. Sproul explains that Luther seemed to encounter a crisis every five years. The first of these “crises” happened in 1505 when an event occurred in which Luther’s life would be irrevocably changed.

Following a visit with his family in Mansfield, Luther was returning to Erfurt. He encountered a violent thunderstorm. Lightning struck so close to him that he feared for his very life. At that moment, he cried out to St. Anne, the patron saint of miners and exclaimed, “Help me, St. Anne, and I will become a monk!”

St. Anne was supposedly the mother of Mary, the mother of Jesus. Superstition during Martin’s day taught that St. Anne would bring protection and prosperity to those who worked in the mines. This was Martin’s theological background.

As Pastor Erwin Lutzer explains, “And so it was—partly to fulfill this vow and, most assuredly, because of his own inner turmoil—that Luther went against his father’s wishes, left the university in Erfurt, and entered the Augustinian monastery in the same city.”

When physically entering the monastery, Martin was asked what he sought. He responded, “God’s grace and your mercy.” Luther moved into the Augustinian Monastery in Erfurt. It was known as the most rigorous of the Augustinian monasteries. Martin would now begin a rigorous and disciplined regimen of living which he hoped would satisfy the longing in his soul. More than anything, Luther sought relief from the guilt he felt because of his sins. 

Luther’s father, Hans, was furious at his son for going into the monastery. He was disappointed that Martin would not become a lawyer thereby enjoying a salary which would help the family financially. However, for Martin the making of money was not nearly as important as was the salvation of his soul.

You must understand that then, and now, salvation according to the Catholic Church is not a declaration by God and appropriated by God-given faith in the person and completed work of Christ. Rather, salvation is a rigorous process of one’s own righteous works in which you can never be certain you have done enough to avert hell, avoid purgatory and enter heaven.

Still there was hope that while salvation was difficult, it was not impossible. The rigors of monastic life included renouncing self-will, living on a meager diet, rough clothing, vigils day and night, working during the day, and the mortification of the flesh, the reproach of poverty, the shame of begging and the distastefulness of a secluded existence.

Luther renounced his past, and entered into the monastic life. He was given a cell. He then began to pursue his peace with God.

We often hear the expression that a person, who has recently died, has made their peace with God. However, the Bible says that we do not make our peace with God, but rather God makes His peace with us, through the substitutionary atonement accomplished by Jesus Christ (Romans 5:1-5).

In who or what are you trusting in for the salvation of your immortal soul? The only hope is Jesus Christ. Repent of your sins right now and trust Jesus to be your Lord and Savior (John 1:12-13).

Soli deo Gloria!

One of the pictures I have as a desktop background on my laptop computer is the International Monument to the Reformation located in Geneva, Switzerland. It is usually referred to as the Reformation Wall. The motto of the 16^th century Protestant Reformation is Post tenbras lux which means “After darkness, Light!”

A reformer, or a reformation, is defined as an improvement, a renovation or a reorganization of something which currently exits. A reformer does not seek to destroy the object of his reform. Rather he seeks to either overhaul or restore order where disorder or error has occurred. The reformers themselves considered their work to be a reformation and not a revolution to the church.

Martin Luther, and those who preceded him as well as those who followed him, were seeking to reform and not destroy the church. They saw abuses by the church which needed to be corrected. Not the least of these issues was the question of the ultimate source of authority within the church: the pope or the Scriptures. God would choose Martin Luther to be the preeminent individual to bring these issues to a head.

Martin was born on November 10, 1483 in the German town of Eisleben to Hans and Margarette Luther. He was named Martin because he was born on St. Martin’s Day. Luther lived in an exciting time.  He was nine years old in 1492 when Columbus discovered America. His parents were German peasants. Luther’s father eventually became a miner in Mansfield and ultimately owned six foundries.

Luther’s childhood was marked by prayer, strict morality, and loyalty to the church and its traditions. It became quickly evident during his childhood that Luther possessed a melancholy personality. He was consumed and driven not only with fits of depression and insecurity, but also with an overwhelming sense of guilt before God because of his sins.

From 1492-1498 he attended school at Mansfield, Magdeburg and Eisenach, where Martin learned Latin. From 1501-1505 he attended the University of Erfurt where he earned his BA in 1502 and his MA in 1505. He was preparing for his doctorate in law. One biographer writes that “young Martin earned both his baccalaureate and master’s degrees in the shortest time allowed by university statutes. He proved so adept at public debates that he earned the nickname The Philosopher.”

Luther was set to be become a lawyer.  His father Hans wanted his son to not only be a lawyer, but also to become a successful lawyer. This would mean that Martin would be able to take care of his parents when they were elderly.

Dr. R.C. Sproul explains that Luther seemed to encounter a crisis every five years. The first of these crises occurred in 1505. It was an event in which Luther’s life would be irrevocably changed.

Soli deo Gloria!

The Protestant Reformation’s enduring legacy, and that of Reformer Martin Luther, centers upon the doctrines of the “solas.” The Reformers believed and taught these five truths and they remain indispensable to the health of the Gospel of Jesus Christ and the authentic growth of the church. 

Why? It is because these five tenants did not originate with the Reformers of the Reformation. On the contrary, the Reformers rediscovered truth God had given in Scripture and which had long been buried by the church. Therefore, the “solas” are to be continually studied, embraced, taught, and defended as God’s eternal truth in a fallen, temporal, and worldly culture. 

A brief description of each “sola” is appropriate.  In April 1996, the Alliance of Confessing Evangelicals held its first major meeting of evangelical scholars. The Cambridge Declaration, first presented at this meeting, is a call to the evangelical church to turn away from the worldly methods it has come to embrace and to recover the Biblical doctrines of the Reformation. The Cambridge Declaration explains the importance of regaining adherence to the five “solas” of the Reformation. The fine “solas” are as follows:

• Thesis One: Sola Scriptura
  We reaffirm the inerrant Scripture to be the sole source of written divine revelation, which alone can bind the conscience. The Bible alone teaches all that is necessary for our salvation from sin and is the standard by which all Christian behavior must be measured.
  
  We deny that any creed, council or individual may bind a Christian’s conscience, that the Holy Spirit speaks independently of or contrary to what is set forth in the Bible, or that personal spiritual experience can ever be a vehicle of revelation.

• Thesis Two: Solus Christus
  We reaffirm that our salvation is accomplished by the mediatorial work of the historical Christ alone. His sinless life and substitutionary atonement alone are sufficient for our justification and reconciliation to the Father.
  
  We deny that the gospel is preached if Christ’s substitutionary work is not declared and faith in Christ and his work is not solicited.

• Thesis Three: Sola Gratia
  We reaffirm that in salvation we are rescued from God’s wrath by his grace alone. It is the supernatural work of the Holy Spirit that brings us to Christ by releasing us from our bondage to sin and raising us from spiritual death to spiritual life.
  
  We deny that salvation is in any sense a human work. Human methods, techniques, or strategies by themselves cannot accomplish this transformation. Faith is not produced by our unregenerate human nature.

• Thesis Four: Sola Fide
  We reaffirm that justification is by grace alone through faith alone because of Christ alone. In justification Christ’s righteousness is imputed to us as the only possible satisfaction of God’s perfect justice.
  
  We deny that justification rests on any merit to be found in us, or upon the grounds of an infusion of Christ’s righteousness in us, or that an institution claiming to be a church that denies or condemns sola fide can be recognized as a legitimate church.

• Thesis Five: Soli Deo Gloria
  We reaffirm that because salvation is of God and has been accomplished by God, it is for God’s glory and that we must glorify him always. We must live our entire lives before the face of God, under the authority of God and for his glory alone.
  
  We deny that we can properly glorify God if our worship is confused with entertainment, if we neglect either Law or Gospel in our preaching, or if self-improvement, self-esteem or self-fulfillment is allowed to become alternatives to the Gospel.

As any Christian should realize, the 16^th century Protestant Reformation was anything but a tempest in a teapot. It was a cataclysmic event which shook the then known world, and continues to do so today. May we continue to hold fast to the truths of Scripture, especially the Five Solas.

Be strong and courageous!

Soli deo Gloria!

We are suspending our study from the Gospel of Matthew to conduct a profile on the Protestant Reformer Martin Luther. A profile is a sketch or a summary of an individual’s life or a brief episode in a person’s life. Courage refers to doing what is right, even when facing opposition. It is synonymous with bravery, nerve, valor, or guts.

Periodically, we will take a brief look at particular individuals in Scripture and church history who profile, or illustrate, a courage and conviction to stand for biblical truth. One such individual is Martin Luther. October 31, 2023 marks the 506^th anniversary of the beginning of the Protestant Reformation.

Martin Luther is a hero of mine. As many of you know, and for those of you who do not, my family and I attended a Lutheran church in metropolitan Detroit when I was a child. I was baptized as an infant and even confirmed in the Lutheran tradition. When I attended Sunday school as a youth, we not only studied the Scriptures, but also church history; especially the Protestant Reformation in general and Martin Luther in particular.

There are a lot of opinions about Martin Luther, both within the church and also popular culture. In the film, The Bells of St. Mary’s, starring Bing Crosby as Father O’Malley, we witness the following bit of dialogue:

Father Chuck O’Malley: [Sister Mary Benedict calls a boy name Luther to recite material] “Luther? How’d he get in here?” Sister Mary Benedict: “We never knew.”   

Pope Leo X called Luther “a wild boar in the vineyard of the Lord.” Pope Leo also responded to Luther’s writings concerning the Catholic Church’s abuses by saying, “Luther is a drunken German. He will feel different when he is sober.”

Dr. R.C. Sproul comments, “The division of the church that occurred during the Protestant Reformation was not something that the Reformers originally intended to happen. However, when it became clear that the church authorities would be unwilling to submit themselves to the teaching of sacred Scripture, Martin Luther knew that it was necessary to stand against them for the sake of the Gospel.”

Luther was a man that God greatly used. However, even though he was a godly man, we must not forget that as a man, he possessed feet of clay; as we all do. We must always remember Luther’s accomplishments, while at the same time never forgetting his shortcomings. Much like ourselves, he was all too sinfully human, but he met, was saved and was used by an awesome and gracious God.

Pastor Burk Parson explains, “Ultimately, the Word of God was the hero of the Reformation, not Luther. The power was not in Martin Luther or John Calvin or any of the Reformers – the power was the gospel unto salvation for everyone who believes. The fuel and the fire of the Reformation was the Holy Spirit who brought revival and reformation not only in doctrine, but in worship, in the church, in the home, and in the hearts of all those He brought to repentance and faith in Jesus Christ – all for the glory of God to the end that the nations might know, love and proclaim the name of our triune God coram Deo, before His face forever.”

Soli deo Gloria!

³⁴ “And when they had crossed over, they came to land at Gennesaret. ³⁵ And when the men of that place recognized him, they sent around to all that region and brought to him all who were sick ³⁶ and implored him that they might only touch the fringe of his garment. And as many as touched it were made well.” (Matthew 14:34–36 (ESV)

Following Jesus’ miracle of walking on the water, the Lord and His disciples crossed over the now still Sea of Galilee and landed on shore at the town of Gennesaret. Gennesaret was located on the northwest shore of the Sea of Galilee between Capernaum and Magdala. It was where many of Jesus’ healing miracles took place (Mt 14:34; Mk 6:53).

“The topography is generally level, with the land rising slowly as it nears the bordering mountains. The unusually fertile soil is laced with flowing streams and rivers and noted for its productivity. Temperatures ranging from hot to mild allow for a long growing season and abundant crops. The fruits of Gennesaret were so exceptional that the rabbis did not allow them in Jerusalem during feast observances, fearing many would attend only to enjoy their succulence. Rabbis termed this area the Garden of God. During Jesus’ lifetime, the area was considered the garden spot of Palestine. Trees such as the walnut, palm, olive, and fig, which require a wide diversity of growing conditions, all flourished here. Rich harvests of grapes, walnuts, rice, wheat, vegetables, and melons, as well as wild trees and flowers, were common,” states the Tyndale Bible Dictionary.

When Jesus and His disciples arrived at Gennesaret, instead of their original destination Bethsaida, several of the village’s men recognized Jesus. They in turn spread the news that the miracle worker was in the area. Consequently, many people brought the sick to the Lord.

Mark’s Gospel account provides some further insight as to the seriousness of the people’s illnesses. “⁵³ When they had crossed over, they came to land at Gennesaret and moored to the shore. ⁵⁴ And when they got out of the boat, the people immediately recognized him ⁵⁵ and ran about the whole region and began to bring the sick people on their beds to wherever they heard he was.” (Mark 6:53–55 ESV)

Whether it was superstition or faith, or perhaps a mixture of both, the people begged Jesus that they be allowed to only touch the fringe of His garment in order to be healed. Matthew records that those who touched the Lord’s garment became well.

“Healing by touching Jesus’ garment recalls the story of the woman with the perpetual issue of blood, and like her, the people in Gennesaret probably had some superstition mixed in with their faith (Mark 5:24b–34). Nevertheless, the power of faith is not found in its purity but in its object, and in trusting Christ the people were healed (6:56). Once again, Jesus met the needs of suffering people when they came to Him for help,” explains one commentator.

“We must take care not to view Jesus merely as a miracle-worker whose purpose is always to restore us physically. Nevertheless, we must believe that Christ can heal us when we seek His face. Of course, He has the sovereign right to determine whom, when, and how He will heal, but make no mistake, Jesus can and often does heal us when we ask Him to do so.”

Matthew concludes the fourteenth chapter of his gospel with this positive account of Jesus’ miraculous power as the eternal God/Man.

Soli deo Gloria!

²⁸ “And Peter answered him, “Lord, if it is you, command me to come to you on the water.” ²⁹ He said, “Come.” So Peter got out of the boat and walked on the water and came to Jesus. ³⁰ But when he saw the wind, he was afraid, and beginning to sink he cried out, “Lord, save me.” ³¹ Jesus immediately reached out his hand and took hold of him, saying to him, “O you of little faith, why did you doubt?” ³² And when they got into the boat, the wind ceased. ³³ And those in the boat worshiped him, saying, “Truly you are the Son of God.” (Matthew 14:28–33 (ESV)

How strong is your faith? How healthy and undivided is your faith in Jesus Christ; not only as your Savior but also as your Lord.

The New Testament word for faith (πιστος; pistos) means to trust in. commit to, depend upon and honor an object. In a general way, everyone is an individual of faith. The question is, faith in what or who?

Saving faith, justifying faith, sanctifying faith and glorifying faith is a trust in, a commitment to, a dependence upon and a worship and honor of Jesus Christ alone as Savior and Lord. The sinner is to trust, commit, depend and honor Jesus as the Savior of their soul from the penalty of sin. This also applies to Jesus being the Lord and Master of their Christian life.

Today’s text regarding Peter walking on the water vividly illustrates this point.

There is no doubt that Peter is a disciple of Jesus. The question is how strong is his faith in Jesus as his Lord?  

Upon seeing Jesus walking on the water, and understanding that the Lord is not a ghost, Peter asks Jesus to command him to come and walk on the water with Him. Jesus commands Peter to come. Peter proceeds to get out of the boat, walk on water and come to Jesus. As previously noted, the disciples’ boat is likely in the middle of the Sea of Galilee (Matt. 14:24). The water is not shallow.

“Jesus is walking upon the water, approaching their ship tossed far from the shore by a powerful storm, the first time the disciples see Him after this prayer vigil (vv. 25–27). This act is a powerful proof of His deity. In Scripture, Yahweh, the one, true Lord of all, is described as walking upon the water (Ps. 77:16–20; Hab. 3:15). Whether or not Peter has a full-orbed understanding of Christ’s divinity at this point in his life is doubtful, but he does understand the extraordinary authority that Jesus must possess if He can make His path on top of the waves. Such faith prompts Peter to ask for permission from Jesus to step off the boat and join Him upon the sea (Matt. 14:28–29),” explains Dr. R. C. Sproul.

As long as Peter’s eyes were fixed on Jesus, he was fine even in the midst of extraordinary circumstances. However, when he began to notice the violent wind, and presumably the waves and darkness surrounding him, he began to panic and sink into the deep. He then intensely and continuously screamed, “Lord save me.”

Without hesitation, Jesus immediately extended His hand and took hold of Peter. Jesus then said to Peter, “O you of little faith, why did you doubt?” Jesus’ tone is not harsh but rather instructive. The insufficiency of faith and the uncertainty of life is a toxic combination.  James described a man who doubts as like the waves of the sea driven and tossed by the wind (James 1:6). Such a man is unstable.

“Peter takes his eyes off of Jesus and sinks, but we would miss a vital lesson of this story if we focus only on Christ’s criticism of His disciple’s “little faith” (vv. 30–31). Though mixed with doubt and fear, Peter’s faith is nonetheless true — he does walk on the water. More importantly, the fisherman is not abandoned when he falters; rather, the Savior extends His hand to save him (vv. 32–33),” states Dr. Sproul.

I see myself in the example of Peter. My faith is sometimes insufficient. Doubts often arise in my thinking, emotions and decisions. However, Jesus is always there to extend a loving and corrective hand through His Word. I sense Him saying, “O you of little faith, why did you doubt?” How about you?

As an epilogue, Matthew concludes the story with these words. And when they got into the boat, the wind ceased. ³³ And those in the boat worshiped him, saying, “Truly you are the Son of God.”

Jesus again stilled a storm (Matt. 8:23-27). He is Lord of all creation. He rescues those who cry out to Him in distress (Psalm 107:23-32). Rather than simply fear as before, the disciples worship Jesus and confess Him as the Son of God. He is to be the object of their faith.

“Peter’s faith is much like ours, small and incomplete, a mixture of trust and doubt. Nevertheless, God does not wait for us to have perfect faith before He saves us. The mere presence of authentic trust is required, and periods of doubt say nothing about the legitimacy of our faith. No matter the fervor of your trust this day, know that Jesus is a Savior who rescues those who struggle with doubt,” concludes Dr. Sproul.

Soli deo Gloria!