The Practical Importance of
the Right Division of Law and Gospel.
by Franz Pieper
Kansas District, 1892–Google Books
tr. by pastor of ELCR (Australia)
published by BackToLuther in America here
(In 1892 Dr. F. Pieper delivered this excellent practical Essay to the Kansas District synodical convention of the old Missouri Synod. It is found in the Synodical report in pages 7-57. Some longer paragraphs have been shortened and headings added. Since most of the readers of this Essay are lay people a large number of Footnotes are used for further explanation. Translator: BLW.)
[Dr. Pieper gives the references for further study from which this essay is taken:
Compare: Formula of Concord Article V; VI. From Luther: Sermon on the Distinction of Law and Gospel, Erlangen Edition 19, 234 ff ; Writing against the Antinomians. S L. XX, 1610 ff (Am. Ed. vol. 47); Gospel Sermons 5 Sun after Trinity. XI, 1328; 18 Sun after Trinity XI, 1700. Luther in his Commentary: on Genesis 21:15,16 (Am. Ed. vol. 4); on Galatians 3:19,21; 4:21 ff. (Am. Ed. vol. 26)]
Thesis 1.
Although both Law and Gospel are God's Word, yet they are two fundamentally different doctrines and therefore they are to be strictly divided from each other.
Thesis 2.
The strict division of Law and Gospel is of the greatest importance for everyone:
A. for every Christian; because only through the division of Law and Gospel
1. is he a Christian and does he remain a Christian;
2. does he understand the Holy Scriptures;
3. can he prove (examine, Ed.) the spirits (teachers, Ed.) and distinguish correctly between true and false teachers;
4. can he be certain of the grace of God and salvation;
5. does he have the power for sanctification (to lead a Godly life, Ed.) and the desire to do good works.
B. for the pastor; because
1. only he is an orthodox teacher who in truth preaches Christ (co-mingling of Law and Gospel is false doctrine);
2. only then can he not only in public preaching, but also in the private care of souls give everyone his due (the properly apportioned and applied Word of God, Ed.) and attain the purpose of the Pastoral Office, the salvation of his hearers (co-mingling of Law and Gospel is always a hindrance on the way to salvation);
3. only then can he break the rule of sin, bring about true sanctification and diligence in good works in the congregation (co-mingling of Law and Gospel is the greatest obstacle to the true sanctification).
C. for the entire Christian congregation; because only then can they
1. judge correctly the carrying out of the Office of their Pastor and practise rightly the supervision of the same, which is commanded by God (Col. 4:17);
2. judge and care for their individual members correctly, as well as practise in the right manner the discipline commanded by God towards those who have fallen into sin; also only then can they take up the right position over against the world;
3. only then can they proceed with the establishment and administration of church order in a truly Christian way.
INTRODUCTION
AN ORTHODOX LUTHERAN FIRMLY BELIEVES THAT THE BIBLE IN EVERY WORD IS GOD’S WORD AND THAT LAW AND GOSPEL ARE TO BE RIGHTLY DIVIDED.
In the visible church of our time it is denied that Holy Scripture is the infallible Word of God. In Germany this unbelief, as far as the universities and those pastors who are trained there are concerned, has attained an almost unlimited reign, and also here in America it displays its power, especially among the English sects. If it is denied that Holy Scripture is God’s infallible Word, then the foundation for doctrine and faith in the Christian Church has therefore been abandoned. If Scripture is no longer God’s infallible Word, then the church no longer has for itself an (absolute, BLW) standard and norm for its faith, then God's Word no longer rules in the church, but then human opinion has been placed on the throne to rule in the church.
By God’s grace we want to continue in the state of not being confused by this error and over against this error we want to hold fast to the following: The entire Holy Scripture is God’s infallible Word. In faith we want to hold fast to what Christ says: "The Scripture cannot be broken" (John 10:35). We want to confess with Luther: "Scripture has never erred." Well do we know: God has given us the Holy Scriptures through men, men have written them. And yet Holy Scripture is not the fallible word of men, but only God’s infallible Word. Why? These holy men of God have not spoken by their own will, but they have spoken as they were moved by the Holy Ghost. And because Holy Scripture has been given by inspiration of God, then it is also profitable for doctrine, for reproof, for correction, for instruction in righteousness and for comfort. It sounds like mockery, when those same people who deny the inspiration of Holy Scripture, still want to be Lutherans, yes, orthodox Lutheran.
However, also not everyone who still accepts the Scriptures as God's Word is therefore an orthodox Christian and teacher. A part of the sects still holds fast to, yes, fights for this, that Scripture is God’s infallible Word, and yet they do not teach the way to salvation correctly. Even the pope’s church outwardly does not dispute that Holy Scripture is God’s infallible Word, and yet the papacy is the anti-Christ. In order to be orthodox it is also necessary that one can properly distinguish between these two doctrines which are contained throughout the entire Holy Scriptures, namely, the Law and the Gospel. By the Law we understand that part of the divine doctrine in which God tells us what we human beings should do and not do, and by the Gospel we understand that part of divine doctrine in which God proclaims to us what He through Christ has done for us and what He has given us in Christ. Whoever does not learn to distinguish both these doctrines, nothing in the entire Scriptures is profitable to him, the Scriptures remain a closed Book for him, he knows nothing of true Christianity and cannot be saved. Luther says: Where both these doctrines are not distinguished, there consciences must be destroyed in blindness and error. Therefore, above all, we are also an orthodox church body in which the way of God is correctly taught, because we by God’s grace are able to distinguish Law and Gospel. When we can no longer distinguish between both these doctrines, then we will cease to be an orthodox church body. The division of Law and Gospel is of the utmost importance. Of the practical importance of this distinction we want to deal with in these synodical sessions this year.
Thesis 1.
Although both Law and Gospel are God's Word, yet they are two fundamentally different doctrines and therefore they are to be strictly divided from each other.
If we want to deal with the distinction between the Law and the Gospel, then it is of benefit that we first of all realize wherein the distinction between Law and Gospel consists. Otherwise we might state the distinction falsely or extend it too far. Law and Gospel of course not only differ, but also have certain things in common with each other.
BOTH LAW AND GOSPEL ARE GOD’S WORD
There have been people who have said the Law differs from the Gospel in this that the Law is not even God's Word, and therefore is not also to be taught in the church. These false teachers already arose in Luther’s time and have received the name Antinomians or Law Stormers (those who attack the Law, BLW). It is certainly necessary for our welfare to be warned against antinomianism. This opposition towards God’s Law according to which a person denies that the Law is God’s Word is even implanted still in our corrupt flesh. The fleshly security which is still found in the Christian himself is caused by this that he does not seriously regard the Law, which reveals and admonishes sin, as God’s unbreakable Word.
Therefore, on the basis of Scripture, we adhere firmly to this that the Law is just as certainly God’s Word as the Gospel. For example, the words of Scripture: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.” (Luke 10:27); furthermore: “This do, and thou shalt live.” (Luke 10:28); and again: “Cursed be he that confirmeth not all the words of this law to do them.” Deut. 27:26 ---- these words are no less God’s Word than the words of the Gospel: “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.” (John 3:16); “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.” (Acts 16:31); “Every one which seeth the Son, and believeth on Him, may have everlasting life.” John 6:40 (also see verses 41-47). Whoever then wants to say: I accept the Gospel as God’s Word, but not the Law, makes a false distinction between Law and Gospel.—
LAW AND GOSPEL ARE MEANT FOR ALL PEOPLE.
In fact, the Law is a Word of God which concerns all mankind without exception, just as the Gospel. The Gospel is of course international and universal, that means, there is no person in the whole world for whom the Gospel is not meant. All mankind have been redeemed through Christ and all are to be saved through faith. There is no person who can truthfully say: there is no Gospel for me, Christ has not died for me, God does not love me. The Scriptures testify that God so loved the world that He gave His only begotten Son, that Christ is the reconciliation of the whole world, that God wants all men to be saved and to come to the knowledge of the truth. Whoever is excluded from the Gospel, excludes himself, God does not do it.
However, as universal as the Gospel is, so universal is also the Law. Also the Law is international and universal. There is no person in any country and at any time for whom the Law does not apply. The words: “Thou shalt love the Lord thy God with all thy heart and all thy soul and thy mind and thy neighbour as thyself,” “Do this and thou shalt live,” “Cursed is everyone that continueth not in the book of the Law to do them.” – these words refer to everyone who calls himself a human being. In heaven and on earth everyone must act according to God’s Law. In the highest places and in the lowest places everything occurs just as God wants to have it so. The sun, moon and stars do not move along the path they determine for themselves, but along the path which God has appointed for them. Now man is a special creation of God. He is a being who has the ability to reason. He has thoughts, words and actions. So God has also given mankind completely a special Law in which He says how man should act in thoughts, words, deeds and desires. No person can say: I am not bound by the divine Law; I can think, speak and do as I want. The king as well as the beggar, the rich as well as the poor, have to acknowledge that they are bound by the obligation of the divine Law. Of course man in his corrupt condemned state seeks to deny this. The mighty of this world behave as if they, like other mortals, were not subject to the divine Law. But will God put up with that! Even the poor take exception because of their oppressed position in which they find themselves. But they deceive themselves! The Law of God binds all people in all areas of social standing, in all situations of life, in all times. The Law is the standard for all conditions and the rule of life for the creature of which man is called. Man must first cease to be man before the Law could cease to bind him. So the Law is God’s unbreakable Word for all mankind.
THREEFOLD USE OF THE LAW IN THE CHURCH
Also in the Church the Law must be put into practice according to its threefold use until the last day. It is a cunning trick of the devil when he seeks to persuade people that they have no need of the Law in the Church. Without the use of the Law of God the Church would lie completely paralysed in its work. Without the use of the Law no person could be converted and be prepared for the message of salvation through the work of the Church. Certainly, conversion actually and essentially consists in the acceptance of the Gospel. In the same moment in which a small spark of the faith in Christ is ignited in the heart of a person, a person is converted, is a Christian. But only that person believes the Gospel who has recognized beforehand through the preaching of the Law that he is a sinner worthy of damnation. The Gospel which is proclaimed in its complete fullness and sweetness cannot produce any effect where the Law has not beforehand carried out its convicting power of condemnation and death.
Luther says: “But how is it that many more have heard this good news concerning Christ, who have not followed Him, and did not regard it at all as good news? Answer: The doctor is able to be of help and benefit to the sick; the healthy have no use for him. But this young woman felt her need, hence she followed the sweet aroma, Song of Solomon 1:3. In like manner Moses must precede and teach people to feel their sins in order that grace may be sweet and beneficial to them. Therefore all is in vain, however friendly and lovely Christ may be pictured, if man is not first humbled by a knowledge of himself and he possesses no longing for Christ, as the Magnificat (BLW: Mary’s hymn of praise to the Lord) says, ‘The hungry He has filled with good things; and the rich He has sent away empty,’ (Luther’s translation) Luke 1:53.” (Sermon on the Gospel for Second Sunday in Lent Reminiscere, SL XI:546.)
Luther earnestly admonishes the Antinomians: “And isn’t that blindness that he (Agricola) does not want to preach the Law without and before the Gospel which however is impossible? How is it possible, however, to preach about the forgiveness of the sins, where sins are not pointed out beforehand? How is a person to proclaim the message of life when the message of death is not proclaimed beforehand? Or are we to preach the Gospel of the forgiveness of sins and the deliverance from death to those who have not beforehand yet received the message of sin and death?” (Against Agricola, 1939, Erl. Ed. Vol 32, p. 73.)
ACCORDING TO THEIR SINFUL NATURE EVEN CHRISTIANS STILL NEED THE LAW AS A MIRROR.
But even Christians who are already converted still need the preaching of the Law; certainly, not in so far as they are Christians, but in so far as they still have their sinful flesh in themselves. How do they need it? According to the flesh even Christians are inclined to sins which still adhere to them and to which they pay little attention. To the same degree, however, to which they pay little attention to these sins, the fire of faith also decreases and they stand in danger of losing faith completely. But through the Law it is again and again revealed to them that they, after having seen their own spiritual condition, are still sinners worthy of damnation. So they daily ask with new fervour: “Forgive us our sins;” so daily they themselves cling to their Saviour with a renewed longing for salvation. Luther made the unusual remark that no one could remain a Christian who did not recognise the so-called venial sins, that is, those sins which believers still commit, as (in themselves) mortal sins, that is those sins deserving damnation. You see, if a Christian does not daily recognise that he still has deserved death and damnation, then he also does not daily stand in possession of the faith which has rescued him from death and damnation. When a Christian thinks, “I still certainly sin but I do not thereby deserve damnation,” then faith must cease to exist. Faith very soon becomes a faith of the mouth, a faith which no longer comforts itself with the merits of Christ against the condemning judgment of the Law. Hence we also see from the Letters of the Apostles that the Apostles did not cease the constant rebuking and revealing of the sins and shortcomings of the Christians with the Law. Thus the Law is also still always to be used by the Christian as a mirror.
Luther: "For when I compare my life with the Law, then all the time I see and feel the exact opposite in me. I am under obligation to trust in God with my body and soul and from my whole heart, and yet I am happier, when I know I am going to win ten guilder, than when I hear the entire Gospel. If a prince gives someone a castle or several thousand guilders, how much does that person leap and rejoice? On the other hand, where someone is baptized or where the Sacrament is received which are heavenly, eternal treasures, then the tenth part of joy does not exist there. Thus we have all been capable of this; there is no-one who takes such heartfelt delight over God gifts and grace more than money and goods: what is that other than that we do not love God as we are in duty bound? If we loved and trusted Him, then it should be precious to us that He gives us an eye, then we would have the entire world; and when He gives us a word of comfort as He speaks it to me through the Gospel then it should be a greater delight to me than all worldly favor, money, goods and honor. But such a thing as that does not happen and ten thousand guilder can make men happier than all of God grace and blessings. That shows what kind of little fruit we are and what a wretched and an abominable thing the Fall is in which we lie. And still we do not yet pay attention to see such things where it is not revealed to us through the Law, and we must continue in this state and be eternally damned, so we are not helped up again through Christ. Therefore the Law and Gospel have now been given for this purpose that we learn to recognize such things, both what we are guilty of and to Whom we should again return." (St. L. XI, 1705-1706).
Luther again: "The true and evangelical sermon is, as much as is possible, to make sins great so that man is brought to terror and genuine repentance…. I confess for my person that for as long as I have read the Scholastics, I have never understood what and how great venial or daily sin is. Whether they understand it themselves that I do not know. I said this recently: Whoever does not constantly himself fear and act as if he were full of mortal sin[1], he will scarcely ever be saved, because the Scriptures state in Psalm 143:2, ‘LORD, enter not into judgment with Thy servant.”…. For not only the venial or daily sins, as one now generally calls them, but also the good works could not endure the Judgment of God, but we need mercy which pardons them. For he does not say: Enter not into judgment with your enemies, but with your slaves and servants who serve You. Because of this, this fear (terror) is to teach us to sigh for the mercy of God and to trust in it. Where this is lacking, then we begin to rely more on our conscience than on the mercy of God, in that we ourselves are not conscious of any coarse sins and vices which we had done; and this will plunge us into a terrible judgment." (Resolutions or Proof of his Proposals against Tetzel. 1518. XVIII, 518 ff.).
CHRISTIANS NEED THE LAW AS A GUIDE FOR THE CHRISTIAN LIFE.
But Christians also still need the Law as a norm, that is, as a rule and standard, from which they learn how they are to live a God-pleasing life. Certainly again, not in so far as they are regenerate (born again) or Christians. That means in so far as they have the Law of God in their inner man (new man, BLW) and need no outward rule and standard for their conduct. Here the Word of God belongs: “The Law is not made for a righteous man[2]” (1 Tim. 1:9). But in so far as Christians still have the flesh in themselves, blindness and perversity rule in them in regard to the will of God.
Then they want to do things which God forbids them and the things which they should do, they want to omit. The history of the church and of every Christian’s life provide enough examples in addition to this. Let us only consider monkery. People have come and are coming to the strange delusion of wanting to serve God in this way that they leave their calling (profession) and run into the cloister. Let us think about this that we ourselves, by ourselves, that is, in our flesh (sinful nature, BLW), often feel little pleasure for the works our calling, but certainly have delight for the things which are not commanded of us. Therefore we cannot earnestly emphasize enough that in the Church the Law constantly is to be taught as the norm for a God-pleasing life. To the same people to which the apostle said: “Christ is the end of the Law,” Rom. 10:4, he admonished: “Let us walk honestly (conduct ourselves decently, BLW), as in the day; not in rioting (carousing, BLW) and drunkenness, not in chambering (sinning sexually, BLW) and wantonness (wild immoral living, BLW), not in strife (quarrelling, BLW) and envying (being jealous, BLW); but put ye on the Lord Jesus Christ, and make not provision for the flesh to fulfill the lusts thereof.” Rom.13:13,14.
Furthermore: Paul certainly gives Christians the testimony that they willingly give of their possessions to the Lord. He testifies of the Christian congregation that they "were willing to give to the limit of their ability and even beyond," 2 Cor. 8:3, “For to their power, I bear record, yea, and beyond their power they were willing of themselves.”[3].
And again: "I know your good will," (Luther’s trans.). [KJV: “For I know the forwardness of your mind.”[4]2 Cor.9:2.
-- And yet the same apostle admonishes the same people using as the rule and norm: “God loveth a cheerful giver” (2 Cor.9:7), and reminds them: “But this I say, he which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.” 2 Cor. 9:6. From this we see that we follow the apostolic example only then when we admonish Christians to use the Law also as a norm that shows them what they should do. Let us exercise great care that in these places no antinomian practices creep in among us. There could be someone who thinks: “Before God outward conduct has no value. Therefore I will certainly want to continue with the preaching of the Gospel, but be silent about the Law as norm of Christian conduct. I want to wait until the right works come forth by themselves.” That is called making a false distinction between Law and Gospel. That is called neglecting a part of the right use of the Word of God. It is certainly true, a Christian as a Christian, is of himself not only willing to live according to all of God’s commandments, but he knows as a Christian also of himself (because, namely, the Law according to the new man in him has been written in his heart), what the good will of God is. But a Christian certainly consists of two natures (Lit.: two men). He still has the old man in himself which always directs him the wrong way in regard to works. However because the old man does not stand alongside of or of at a distance from him, but lives in the Christian, forms a person with him, then he also still constantly obscures in the Christian the right knowledge of what the will of God is. Therefore Law of God as the norm for a God-pleasing life must always still be held up before the Christian.
CHRISTIANS NEED THE LAW AS A CURB FOR THEIR SINFUL NATURE.
Finally, also Christians still have need of the Law as a curb, so that the flesh is outwardly kept in check (restrained). In Mark 9:42-48 the Lord Christ places his threefold solemn repetition of the terrors of hell before our eyes: "There their worm does not die and their fire does not go out," (Luther’s Translation, BLW). See verses 44,46,48.
The church also urges the same use of the Law in its hymns. Compare Number 434 in our hymnal (German Synodical Conference hymnal):
“1.Eternity! tremendous word!
A soul and body piercing sword,
Beginning without ending.
Eternity! O timeless tide,
To sound thy depths in vain I’ve tried,
And yet to thee I’m tending!
My heart affrighted scarce can breathe,
My tongue doth to my palate cleave.”[5]
“2. Here sorrow hath its bound and stay;
Still after night returns the day;
Still hope its solace lendeth:
But everlasting is the grief;—
Nor mercy there, nor sweet relief
From heav’n to man descendeth.
Eternity forevermore
Doth on the soul its terrors pour.”
“5. If all the pains of Satan’s peers
Endured for but as many years
As there are humans living,
As there a stars in heaven bred,
Or leaves of foliage overhead—
Yea, all in earth and heaven—
Such pain at last would have to end,
And reach the goal by God ordained.”
“6. But there, when thou hast suffered through
A countless thousand years anew,
And by the demons jeering
Been tortured for so many days,
In many grim and gruesome ways
No closure yet is nearing.
The time, which never thought can span,
Repeats from whence it once began.”
Even the Christian should be shown the terrors of the hell. Why? Not for the purpose of making them inwardly pious, but for the purpose of outwardly keeping the flesh in check (restrained), so that the operation (Lit.: working) of the Spirit is not at all hindered.
Our Confessions summarize the threefold use of the Law, which also is still to be observed by the Christian, in the Formula of Concord thus:
“But since believers are not completely renewed in this world, but the old Adam clings to them even to the grave, there also remains in them the struggle between the spirit and the flesh. “Therefore they delight indeed in God's Law according to the inner man, but the law in their members struggles against the law in their mind; hence they are never without the Law, and nevertheless are not under, but in the Law, and live and walk in the Law of the Lord, and yet do nothing from constraint of the Law.
“But as far as the old Adam is concerned, which still clings to them, he must be driven not only with the Law, but also with punishments; nevertheless he does everything against his will and under coercion, no less than the godless are driven and held in obedience by the threats of the Law, 1 Cor. 9:27; Rom. 7:18,19.
“So, too, this doctrine of the Law is needful for believers, in order that they may not hit upon a holiness and devotion of their own, and under the pretext of the Spirit of God set up a self-chosen worship, without God's Word and command, as it is written Deut. 12:8,28,32: Ye shall not do ... every man whatsoever is right in his own eyes, etc., but observe and hear all these words which I command thee. Thou shalt not add thereto, nor diminish there from.”
“So, too, the doctrine of the Law, in and with [the exercise of] the good works of believers, is necessary for the reason that otherwise man can easily imagine that his work and life are entirely pure and perfect. But the Law of God prescribes to believers good works in this way, that it shows and indicates at the same time, as in a mirror, that in this life they are still imperfect and impure in us, so that we must say with the beloved Paul, 1 Cor. 4:4: I know nothing by myself; yet am I not hereby justified. Thus Paul, when exhorting the regenerate to good works, presents to them expressly the Ten Commandments, Rom. 13:9; and that his good works are imperfect and impure he recognizes from the Law, Rom. 7:7ff ; and David declares Ps. 119:32: … I will run the way of Thy commandments; but enter not into judgment with Thy servant, for in Thy sight shall no man living be justified, Ps. 143:2.” (Sol. Decl. Article VI, page 643 f; Triglotta, pages 967, 969).
Hence Law and Gospel are to be acknowledged alongside of each other as God’s inviolable Word and as such are to be taught alongside of each other in the church until the last day. Whoever does not want to admit that the Law is God’s inviolable Word, would make a false distinction between Law and Gospel. --
LAW AND GOSPEL ARE TO BE DISTINGUISHED AS FAR AS THEIR CONTENTS ARE CONCERNED.
But Law and Gospel are now to be further recognised as two fundamentally different doctrines and are to be strictly distinguished from each other. In the first place Law and Gospel have completely different contents. According to their contents Law and Gospel act in relationship to each other as Yes and No. The Law demands of man works if he is to please God. It commands man: “Thou shalt love the Lord, thy God, with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself” (Luke 10:27). In fact man is to do everything which has been commanded in the Law. “Cursed is every one that continueth not in all things which are written in the Book of the Law to do them” (Gal.3:10). The Law is satisfied with nothing else than works. “The Law is not of faith; but, the man that doeth them shall live in them” (Gal.3:12). On the other hand, the Gospel calls man to look away from all his own works and calls to him only to believe. But the faith which the Gospel requires is the opposite of all man’s works. Of the Gospel Rom.1:16 says, “It is the power of God unto salvation to every one that believeth.” The apostle writes in Rom.4:5, “But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness.” The Gospel does not require of man either small or great works for salvation. When it is said, the Gospel requires faith, then by this is meant that the Gospel calls upon man to look away from all his own works and to accept the gift of the grace of God for salvation. The Gospel is precisely the wonderful message of God that Christ has already done everything which is necessary for man to obtain salvation, and that God for Christ’s sake now offers man salvation as a free gift of grace.
LAW AND GOSPEL ARE TO BE DISTINGUISHED AS FAR AS THEIR PROMISES ARE CONCERNED.
-- Thus it is in this connection that furthermore also the promises of the Law and the Gospel are completely opposite in character. The Law promises eternal life on the condition that man continues to do everything that stands written in the Book of the Law. When the scribe (man learned in the Scriptures, Ed.) of Luke 10 asked Christ how could he be sure of coming to heaven by the way of the Law, then Christ called on him to quote the law and since he had quoted it correctly, the Lord said to him, “This do, and thou shalt live” (Luke 10:28). St. Paul writes in Rom.10:5, “For Moses describeth the righteousness which is of the Law, that the man which doeth those things shall live by them.” Certainly also the Law has a promise of life, but with a condition: with the condition that man fulfils it in all parts (perfectly).
-- The promise of the Gospel is the complete opposite of the promise of the Law. The Gospel speaks to man of salvation without any condition, free, without regard to works which have been done or to works that are still to be done. The Gospel requires of man neither past, nor present, nor future works. Whether man has done good or evil works does not at all come into consideration in the promise of the Gospel. The Gospel promises grace and salvation without the works of the Law, completely detached, independent from all the works of man. The faith which is required in relation to the promise of the Gospel on the part of man is not a condition in the actual sense, but the means of appropriating (acquiring, Ed.) the promise. Thus Law and Gospel are completely different when a person looks at them on the basis of their promises.
St. Paul describes this in Romans 10 in such a way that he explains how both Law and Gospel show salvation to man. But the Law shows salvation in the remote distance. Between the Law and salvation, of course, lies that which is demanded by the Law and that which can be achieved by man in the fulfilment of the Law. On the other hand, the Gospel shows salvation completely close at hand, brings salvation with it, the word itself is salvation. Between the Gospel and salvation, of which it is said, there is no distance at all, there does not lie an inch (millimetre, Ed.), not even a line of man’s works. When I take the Word of the Law into my mouth and reprove man, then salvation for man is not at the same time in my mouth, but salvation is far, far away. Salvation by the Law only then comes about for man when he has kept the Law perfectly throughout his entire life. On the other hand, when I take the Gospel into my mouth, then salvation is at the same time in my mouth. Why? Between the Gospel and salvation which the Gospel promises lies no demand for man’s works. Salvation by the Word of the Gospel is distinguished above all by not even the least works of man. Salvation is always with the Word, in the Word. With every Gospel text which I take into my mouth or move the heart, salvation is in my mouth, in my heart. If anyone has learnt the text, “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” (John 3:16), or, “The blood of Jesus Christ, His Son, cleanseth us from all sin” (1 John 1:7), then he carries with these words, so to say, salvation in himself. If he himself holds in faith to this Word, then he has salvation. “But the righteousness which is of faith speaketh on this wise, Say not in thine heart, ‘Who shall ascend into heaven?’ (that is, to bring Christ down from above;) or, ‘Who shall descend into the deep?’ (that is, to bring up Christ again from the dead.) But what saith it? The Word is nigh thee, even in thy mouth and in thy heart: that is, the Word of faith, which we preach.” (Rom.10:6-8).
LAW AND GOSPEL ARE TO BE DISTINGUISHED AS FAR AS THEIR EFFECTS ARE CONCERNED.
From this a third distinction between Law and Gospel at once follows. Because the Law demands works of mankind for salvation, then it condemns everyone, because after the Fall they are all completely transgressors of the Law. Since then the Law proclaims to man God’s wrath. “The soul that sinneth, it shall die,” (Ezek.18:4) the Law says to man. On the other hand, the Gospel, because it does not at all require any works and nor does it requires one’s own worthiness on the part of man, says no word about God’s wrath and punishment to the transgressor; it does not condemn sinners because of their sins, but speaks the exact opposite: all souls who have sinned are to live. There is no harm for the transgressors that they have violated the Law; their transgressions are certainly forgiven them. “Come unto Me, all ye that labor and are heavy laden, and I will give you rest” (Mat.11:28). The Gospel is precisely “the Gospel of the grace of God” (Acts 20:24) towards the sinner condemned by the Law.
LAW AND GOSPEL HAVE COMPLETELY OPPOSITE CONTENTS
But now here someone could say: how is a person now to regard this? For isn’t that nothing but downright confusion? Law and Gospel have completely opposite contents: the Law demands of a person to do works, the Gospel calls upon a person to refrain from all works for salvation; the Law promises eternal life if a person keeps the Law perfectly, the Gospel promises eternal life without having any regard for the works of a person; the Law condemns the sinner and throws him into hell, and the Gospel pardons that same sinner of his sins and lifts him to heaven. If now both are God’s inviolable Word and are to be proclaimed until the last day, must a person here not waver back and forth between the two with uncertainty, always hovering between fear and hope? Certainly, if that were so, then we would be unhappy creatures. But it is not so. However it is necessary that we understand that a further distinction has to be made between the Law and the Gospel.
LAW AND GOSPEL DIFFER AS FAR AS THEIR PURPOSE ARE CONCERNED
Law and Gospel have their specifically appointed demarcated areas to which they apply. Within the order of salvation which is fixed by God the Law serves for this purpose, to lead people to the knowledge of their sins; beyond this area the Law is outside its jurisdiction. It is never to serve this purpose to make man better or even to save him. Only through the Gospel does God want to make us free from sin and to save us. Therefore when the Law has led a person to the knowledge of his sins, it has reached the boundary of its area of jurisdiction. The question, how the sinner is to be saved, is to be answered for him alone from the Gospel. This can be expressed still in another way: according to God’s requirement the Law is to be placed before secure hardened sinners and the Gospel is to be placed before poor crushed sinners. Therein exists the right distinction between Law and Gospel in regard to the object of both. This distinction is difficult for others, but it is even more difficult for us ourselves. We are born comminglers of Law and Gospel because according to our natural man we want to be saved through the Law.
Luther states: “The order everywhere indicated and observed by Scripture is this, that sin must always be acknowledged and fear of God's wrath be realized, through the preaching or experience of the Law, before there can be such comfort as proceeds from forgiveness, the purpose of this order being that men may be led to long for grace and be made fit to receive the comfort of the Gospel. Those, therefore, who are yet without any fear of God's wrath, who are secure and hardened and unyielding, must be strongly admonished and urged, to repentance by the threats and terrors of that wrath, that is, to them no Gospel is to be preached, but only the Law and Moses.
“On the other hand, no law is to be preached to those in whose hearts it has wrought its purpose so that, through the realization of their sins, they have become terrified, faint-hearted and fearful. To such as these nothing is to be preached but the Gospel and its comfort. For it is really the purpose of Christ's coming, and of his command to preach the Gospel to all poor sinners, that they should believe that it abolishes and does away with all the accusations and fears and threatenings of the Law, and puts a perfect comfort in their place. This he everywhere teaches in the Gospel; and in Luke 4:18, quoted from Is. 61:1, He says: ‘The Spirit of the Lord is upon Me, because He anointed Me to preach good tidings to the poor.’ I have often said, therefore, that Moses must not be permitted to dominate the consciences that are agitated by the assaults of the devil and the dread of God's wrath, but that these are straightway to dismiss Moses, together with the entire Law, and not listen to him.” (SL XI, 1330; Taken from “Our Redeemer Lutheran Church Website,” Second Sermon for the Fifth Sunday after Trinity, Luke 5:1-11.”)
THE GOSPEL IS SO DIFFICULT FOR OUR HUMAN NATURE TO UNDERSTAND
In regard to this that the Gospel is so difficult for our human nature to understand and that we are by nature comminglers of Law and Gospel, Luther says: “But such is the awful wickedness of our nature that, even when Christ comes to us with His grace and comfort, we avoid and flee from our Saviour, while we rather, though naked and barefooted, should run after Him to the ends of the earth. We turn and twist, and resort to our own works, and would first, by our own efforts, cleanse and make ourselves worthy enough to deserve such a gracious God and Christ. Thus Peter thinks to seek peace and to escape sin by running away from the Lord. He first looks for something in himself to make him worthy of coming to Christ, but thereby only falls all the more deeply into terror and despair, until the Saviour, by His word, raises him up again.” (SL XI, 1327; Taken from “Our Redeemer Lutheran Church Website,” Second Sermon for the Fifth Sunday after Trinity, Luke 5:1-11.”)
THE LAW CONDEMNS THE SINNER TO ETERNAL WRATH
Finally, because Law and Gospel are so different according to their contents, they also have completely different effects on fallen mankind. If a person remains under the Law, or is led back under the Law, then this has the effect on the person that he is condemned. The Scriptures say quite expressly: “For as many as are of the works of the law are under a curse: for it is written, ‘Cursed is every one who continueth not in all things that are written in the book of the law, to do them” (Gal.3:10). But after the Fall no-one continues to do everything that stands written in the Book of the Law. Therefore if a person remains under the Law, or is led back again under the Law, then the outcome is that he is condemned. All those who observe the Law for salvation and those who are led into damnation, are identical. The Latter condition of mankind (those who are led into damnation, Ed) is the necessary consequence of Former (those who observe the Law for salvation, Ed).
THE LAW INCREASES IN A PERSON THE DESIRE TO SIN.
-- Furthermore the Law has the effect that it makes people more evil and godless. Outwardly, of course, a person can be kept in check by the Law, but the inner desire to sin is so little stifled by the Law that it is rather increased by it. The Scriptures expressly teach that in Rom.7:5: “For when we were in the flesh, the sinful passions, which were through the law, wrought in our members to bring forth fruit unto death.” All those who observe the Law for salvation and those who are under the dominion of sin are one and the same. The Latter (those under the dominion of sin, Ed.) is the necessary consequence of the Former (those who observe the Law for salvation, Ed.). This is certainly not the fault of the Law, but of the completely corrupt state of man according to which he cannot keep the Law of God perfectly. Therefore the Law enters with its demands on man so that the only thing which man has the ability to do against these demands is this, that he rebels against them. The Law rebukes man in clear and plain teaching; it says to him quite bluntly how he is to be constituted in his nature and what he should do, yes, it impresses on man that which is good so earnestly that it says: If you don't do the good (if you are not perfect, Ed.), then your lot is eternal damnation. Now if there were still something spiritually good in man, then this instruction of the Law would have the result that through it this spiritual goodness would be drawn out of him. But now there is nothing spiritually good in man by nature, there is no true love to God and to the neighbour. Therefore when the Law with its demands rebukes man, then he cannot do anything else than say: I am not pleased with that and I do not want that.
That is why it is stated in Rom.7:9: "When the commandment came, sin revived,[6]” but it is not stated: there sin died. Certainly, the Law does not bring into man any evil. But with its commands it becomes the inducement by which the evil which is planted in the heart of man is displayed.
THE GOSPEL IS THE POWER OF GOD UNTO SALVATION
-----The Gospel has a completely different effect on sinful man. People who are under (who believe, Ed.) the Gospel are not under the curse, but have eternal life. How does that occur? It occurs in this way that the Gospel forgives the sins of sinners and by grace without any works of man, free of charge, gives heaven and salvation as a free gift. Also before the Gospel man stands there as a sinner, totally without any righteousness of his own, but the Gospel is that unique Word of God which forgives sins, promises righteousness and salvation without the works of the Law. In spite of his transgression of the Law man by the Gospel obtains salvation if he only believes the Gospel. The Gospel is the power of God unto salvation to everyone who believes it. It is the Word of life for those deserving death, Phil. 2:16 (“Holding forth the Word of Life, that I may rejoice in the day of Christ that I have not run in vain, neither labored in vain.). Those who are of faith (who believe in Christ, Ed.), they are the children of Abraham and therefore they are also blessed with the faithful Abraham, Gal.3:7-9 (“7. Know ye, therefore, that they which are of faith, the same are the children of Abraham. 8. And the Scripture, foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, ‘In thee shall all nations be blessed.’ 9. So, then, they which be of faith are blessed with faithful Abraham.”).
THE GOSPEL GIVES THE TRUE BELIEVER IN CHRIST THE POWER TO LEAD A CHRISTIAN LIFE
-- Furthermore the Gospel has this effect on man that it puts the sin in him to death, creates a new spiritual life in him and fills him with the power and the desire to good works. Rom. 6:14: “For sin shall not have dominion over you; for ye are not under the Law, but under grace.” In Gal.4:21 ff. the Apostle describes the unique effects of the Law and the Gospel using the example of the sons of Abraham. Isaac, the child of the promise, obtained the inheritance. Ishmael, the child of the Law, was cast out. Isaac is spiritually minded, Ishmael is evil and persecuted the child of the promise.
Hence in some chief points it has been stated how Law and Gospel are two fundamentally different doctrines and therefore they are to be strictly divided. Now in Thesis 2 it is to be pointed out how important it is to maintain this distinction.
THESIS 2 A.
The strict division of Law and Gospel is of the greatest importance for everyone:
A. for every Christian; because only through the division of Law and Gospel
1. is he a Christian and does he remain a Christian;
2. does he understand the Holy Scriptures;
3. can he prove (examine, Ed.) the spirits (teachers, Ed.) and distinguish correctly between true and false teachers;
4. can he be certain of the grace of God and salvation;
5. does he have the power for sanctification (to lead a Godly life, Ed.) and the desire to do good works
1. THROUGH THE PRACTICAL DISTINCTION OF LAW AND GOSPEL A PERSON IS A CHRISTIAN AND HE REMAINS A CHRISTIAN.
WHO IS A CHRISTIAN?
Who is a Christian? -- Rationalists describe a Christian approximately in this way: A Christian is a person who strives to be virtuous and who, according to his human reason, or also according to the regulations of “the great Teacher of virtue,” strives to live a respectable life. When asked a Papist would define a Christian approximately in this way: A Christian is a person who subordinates himself to the rulership of the pope and submits to the regulations of the church. And there would also certainly be those among Lutherans every now and then who describe a Christian as follows: A Christian is a person who goes to church and from time to time to the holy Lord’s Supper, pays his church contributions and devotes himself to living a respectable life before the world.
-- But these are descriptions which on the one hand are quite wrong, and on the other hand do not reveal clearly the essence a true Christian. On the basis of the Scriptures we say: A Christian is a person who by the operation of the Holy Spirit is convinced of a twofold truth: (1.) of the fact that before God he is a sinner worthy of damnation, and (2.) of the fact that God for Christ’s sake forgives him all his sins; that is, a Christian is a person who knows how to distinguish between the Law and the Gospel.
A CHRISTIAN KNOWS HOW TO DISTINGUISH BETWEEN LAW AND GOSPEL
He allows the Law to operate in himself. By the Law he lets his sins be revealed. He does not say: “The demands and threats of the Law are not meant so severely for me.” No, he lets the demands of the Law stand just as they read. Not only with words, but also in his heart he confesses: “I am a sinner worthy of damnation.” Through the Law he comes to the knowledge of his sin and that he deserves damnation. But he also allows the Law to remain in its area of responsibility. The question as to how he can be saved, he can only answer from the Gospel itself. He believes that in the Gospel God forgives him his sin which He has revealed to him through the Law. He recognizes the Law as God’s Word; but he also knows that God still has another Word (message, Ed.), the Gospel, and that all poor sinners are to listen to this other Word (message, Ed.) and from it they are to obtain the conviction that their sins have been forgiven. Hence a Christian is a person who allows both the Law and the Gospel be effective in himself, but also knows how to distinguish between both. Where this does not occur, there is no true Christianity.
SALVATION IS IMPOSSIBLE BY THE WORKS OF THE LAW
If it occurs within a person that he dismantles the Law to this extent that he thinks that God is pleased with him if he only does as much as exists in his strength to do, he still lives in carnal security. By this he shows that he still also wants to be saved by the Law – namely, by that Law which has been weakened by him. He is still held fast in the false opinion in which the whole world is swallowed up (drowned in) that a person becomes righteous and is saved by the works of the Law. Faith in Christ with him is out of the question. Such a person still has the belief of a Jew, the belief of the heathen and the belief of the Turk even if he regards himself as being in the middle of visible Christendom. For that is exactly the religion of all the heathen, Jews and Turks that they want to be saved by their own works.
SALVATION IS POSSIBLE ONLY WHEN A LOST SINNER BELIEVES IN JESUS AS HIS SAVIOUR
-- Furthermore, Christianity is also out of the question with people in whom the Law certainly is effective, who, by the Law itself are led to the knowledge of sin, but now the Law does not restrict itself to its area of responsibility, that means, they do not comfort themselves with the Gospel against the condemnation of the Law. Such a person must die in despair. Thus a person is a Christian only by the practical division of Law and Gospel. And only in this way can he also remain a Christian. A Christian must himself still daily acknowledge that he is guilty of damnation before God and be comforted by the Gospel against the accusations of the Law and his conscience. If he allows himself to be dragged again into the state of comingling Law and Gospel, so that it again becomes the actual opinion of his heart that he thinks he can become righteous through the works of the Law, then faith in Christ the Saviour of sinners and therefore of Christendom ceases. The Galatians stood in this danger. Therefore Paul wrote his letter to them. Gal.5:4, “Christ is become of no effect unto you, whosoever of you are justified by the Law; ye are fallen from grace[7]” Hence a person is a Christian and he continues to be a Christian through the daily practical division of Law and Gospel.
Luther Says This distinction between the Law and Gospel is the Highest Art in the Christendom
Luther: “St. Paul’s meaning is this: that in Christendom, both the preachers and the hearers should be taught and should firmly grasp a true distinction between Law and Gospel, between works and faith; as he then also commanded Timothy about such things as he admonished him in 2 Tim.2:15, ‘Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of Truth.’ This distinction between the Law and Gospel is the highest art in the Christendom which every person and all persons who accept or glory in the name of Christian should know and be able to state this difference. For where this ability is lacking, there a person cannot tell a Christian from a heathen or a Jew; of such supreme importance is this distinction. This is why St. Paul so strongly insists on this that the two doctrines, namely the Law and the Gospel, are to be distinguished from each other in a clean-cut and right way among Christians. Certainly, both are God’s Word: the Law, or the Ten Commandments, and the Gospel; the latter was first given by God in Paradise, the former on Mount Sinai. But everything depends on the proper distinction of these two messages and on not mixing them together; otherwise a person will know and retain the proper understanding of neither the one nor the other; indeed, while under the impression of having both, a person will have neither…. It is therefore a matter of utmost necessity that these two kinds of God’s Word be well and properly distinguished. Where this is not done, neither the Law nor the Gospel can be understood, and the consciences of men must perish with blindness and error. The Law has its goal fixed beyond which it cannot go or accomplish anything, namely, until the point is reached where Christ comes in. It must terrify the impenitent with threats of the wrath and displeasure of God. Likewise the Gospel has its special function and task, namely, to proclaim forgiveness of sin to sorrowing souls. These two may not be commingled, nor the one substituted for the other, without a falsification of doctrine. For while the Law and the Gospel are indeed equally God’s Word, they are not the same doctrine.” (Sermon on the Distinction between the Law and Gospel. 1532. IX, 410 ff.)
Again Luther states: “As the devil then by the fanatics mixed Law and Promise (Gospel, Ed.), faith and works with each other and tortured poor consciences, so he allows neither Law nor Gospel to be viewed distinctly and correctly, drives and chases a person to the Law and entangles him in a net to trap him, so that he says: ‘This I should do and that I should not do (if I am to be saved).’ If I do not distinguish carefully here between Moses and Christ, then I am caught and remain imprisoned, cannot be released and set free, but must despair. But if I knew how to correctly divide the Law and the Gospel, then I would not be in distress (misery), then I could say: ‘Has only one and the same Word (message, Ed.) been given by God as, namely, the Law? Has He also not commanded the preaching of the Gospel of grace and the forgiveness of the sins?’ Yes, the conscience says, where there is no faith in the promise (Gospel, Ed.), there the Law soon intrudes, declaring: ‘You are commanded to do this and that, this you have not done, therefore you must suffer punishment.’ In such conflict and fear of death it is high time and necessary that faith itself takes courage and with all its strength breaks forth and tramples on the Law right in front of it and encourages him with comfort, saying: ‘Ah, dear Law, are you alone God's Word? Isn’t the Gospel also God's Word? Has then the promise (Gospel, Ed.) an end? Has God’s mercy ceased? Or have the two, Law and Gospel, or works and grace, now become something mixed together and cooked?’ Just as we don't want to have a God who can no longer then give the Law but who knows it fully and with certainty, so we also want to have the Law unmixed with the Gospel. Therefore let us keep this distinction free, unhindered and unimpeded (unobstructed): that you insist on duty and the Law, but the Gospel shows us nothing but grace and a free gift. Therefore, if the Law accuses me saying: ‘I have not done this and that; I am unrighteous and a sinner, my sins are recorded in God’s account book of debts:’-- I must confess, it is all true. But the conclusion: ‘Therefore you are damned,’ I must not agree with, but with a strong faith I must resist it and say: ‘According to the Law which charges the debt of my sins to my account, I am truly a poor, condemned sinner, but I appeal from the Law to the Gospel; for God has given still another Word (message, Ed.) higher than the Law, that is the Gospel which gives us His grace, the forgiveness of sins, eternal life and righteousness, and in addition it frees and releases us from our fear and condemnation, and comforts me. All our debt is paid for by the Son of God, Jesus Christ Himself. Therefore it is highly necessary that a person correctly knows how to use and apply both Words (messages of Law and Gospel, Ed.) and take diligent care that they do not become intermingled with each other." (Sermon on the Distinction between the Law and Gospel. 1532. IX, pages 419-421)
Again Luther says: "This delusion or opinion all work-righteous people and hypocrites, yes, all people here on earth have from human reason, namely, that a person must become righteous by the works of the Law. And even this completely destructive delusion and arrogance of human reason is so deeply and firmly rooted, that it by no means whatever wants to allow him to take or to speak freely of another way, for it does not understand, what the righteousness of faith is. . . . Certainly this delusion that a person intends to become righteous by his own works, is the chief source for all misery and the greatest sin of all sins in the whole world. For in regard to all other sins it still so happens that a person recognizes it to be sin and amends his life, or he can indeed resist it by punishment of the earthly authorities. But this sin, namely, the self-conceit, that everyone regards himself by his works to be righteous is so cunningly skilful that it does not want to be regarded as sin at all, but even passes it off as the greatest holiness and worship of God. In this way the devil also by this sin exercises the greatest power and by this does the greatest damage in all the world. To summarise, it is the true snake’s head and trap so that the devil ruins and holds all mankind in his power (by nature, Ed.); for naturally they all together hold that a person must become righteous by the Law. So on this point St. Paul points out what is still the right, proper and special work of the Law and takes hold of and removes the misunderstanding and error out of the heart of people. Thus he states on this important question: ‘It was added,’ not that it should or could make us righteous, but rather, ‘because of transgression.’” (Luther on Gal.3:19.)
2.THE STRICT DIVISION OF LAW AND GOSPEL IS OF THE GREATEST IMPORTANCE BECAUSE ONLY THROUGH THE DIVISION OF LAW AND GOSPEL DOES THE CHRISTIAN UNDERSTAND THE HOLY SCRIPTURES.
-- Without the ability to divide Law and Gospel Scripture is a closed Book to us. In a series of texts the Scriptures demand works of man and promises him eternal life if he fulfils them. For example, in Luke 10:28 we read: “This do, and thou shalt live.” In another series of texts Scripture directs man to look away from all his own works and only believe the Gospel. For example, in Acts 16:31 we read: "Believe on the Lord Jesus Christ, and thou shalt be saved and thy house.” Now if a person here does not recognise two different messages and if he does not know why each is there, namely, that the Law is there to reveal to us our sin and the Gospel is there to deliver us from sin, then he indeed thinks that the Scriptures contradict themselves, that it is a Book no person can understand. Or, on the other hand, he attempts to unite both doctrines so that by doing so he makes a third doctrine from them, by putting half Law and half Gospel together in addition to some works. When he reads from the Law: “This do, and thou shalt live,” then he explains it thus: “Do as much as you can, then God will be pleased.” And when he reads from the Gospel: “Believe on the Lord Jesus Christ and thou shalt be saved,” then he understands faith as a work of man. Whoever so reads and understands the Scriptures, he does not even understand one dot of Scripture. He knows neither what the Law nor what the Gospel is. And what he has deduced in regard to the way of salvation from the Scriptures is not the way of salvation which has been revealed in the Scriptures, but pagan false doctrine. As a result of his mixing Law and Gospel he deduces from the Holy Scriptures what also all pagan religious books teach, namely, that man must also be saved through his own works. Therefore it is certainly true: without the distinction between Law and Gospel the Scriptures cannot be understood; it remains a completely closed Book.
Over against this, whoever can distinguish between the Law and the Gospel, he understands the Scriptures, to him it is completely clear and a bright light. He reads the parts of Scripture which are Law; he recognizes the contents of the Law and does not weaken them. He lets the demands of God on mankind stand in their entirety: "Ye shall be holy; for I, the Lord, your God, am holy” (Lev.19:2). He also knows that it is meant in complete earnestness when the Law pronounces the threat: “The soul that sinneth, it shall die” (Ezek.18:20). Finally he also knows what God wants to accomplish with His Law with mankind, namely, that they are led to the knowledge of their sins and that they are worthy of damnation. -- On the other hand, now the Christian also knows when he reads the Gospel what he has to believe about it and what he understands by it. He knows that the Gospel is the Word of the free grace of God in Christ to which all poor sinners are to hold firmly to in faith and are to comfort themselves against the condemnation of the Law. He knows that the question: What must I do to be saved? is to be answered from the texts themselves in which the Gospel has been revealed. So he who rightly divides the Law and Gospel uses both these doctrines and consequently Holy Scripture just how God wants to have them used. He understands the Scriptures and uses them correctly.
EXAMPLES TO ILLUSTRATE THIS
Let us now bring to mind some examples how the Scriptures cannot be understood without correctly distinguishing between the Law and the Gospel. We read in Mat.12:36, “That every idle word that men shall speak, they shall give account thereof in the Day of Judgment.” Furthermore we read in 1 Cor. 4:5: “The Lord both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.” -- On the other hand we read in Micah 7:19(b), “Thou wilt cast all their sins into the depths of the sea,” and in Jer.31:34 (b), “I will forgive their iniquity, and I will remember their sin no more.” How are both these pairs of statements, which at first glance appear to contradict each other, to be reconciled? The first two texts are Law, the last two are Gospel. All those who remain under the Law must fulfil it, mankind must give account for that, and the LORD will bring that all to light. On the other hand, for all those who are found under the Gospel it will be true that the LORD will throw their sins into the depth of the sea and will not remember their iniquity any more.
– Here is another example. What are Christians to believe as to how they are to obtain salvation? Then there are also two pairs of Scriptural statements which appear to contradict each other. On the one hand it is stated in 1 Cor.10:12, “Let him that thinketh he standeth take heed lest he fall.” Furthermore in Rom.11:20 (b) we read, “Be not high-minded, but fear.”[8] On the other hand it is stated in Phil.1:6: “Being confident of this very thing, that He which hath begun a good work in you will perform it until the day of Jesus Christ.” And in Rom.8:38-39 we read: "For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus, our Lord.” These two pairs of Scripture passages one has so sought to reconcile them that out of them he has made a third doctrine: the Christian is to be half certain and half uncertain as to his salvation; he is to continue to be suspended between fear and hope. That is a falsification of the Holy Scriptures due to a mixing of Law and Gospel. We let both pairs of Scripture passages stand in their full force, but restrict them to the areas in which they are to apply. We already notice from the wording: “Be not high-minded, but fear,” “Let him that thinketh he standeth take heed lest he fall,” what kind of words[9] these are and also those to whom they are addressed on which judgment is passed. They are Law and that is said to the old man in the Christian. In so far as a Christian still has the evil flesh in himself he is also still inclined to carnal security, the worst enemy of his faith. To that extent the Christian still has to be reproved by the Law. The other pair of Bible passages comprise the Gospel. They speak to the Christian insofar as he is a Christian or is a new man. To the Christian as a Christian the anxious question: “Will I be saved at the end of my faith?” is to be answered alone from the Gospel. Hence a Christian knows through the distinction between Law and Gospel that he is to be certain of his salvation by faith on the basis of the Gospel.
These are some examples which show how the distinction between the Law and the Gospel serves for the purpose of understanding the Scriptures and without this distinction the Scriptures cannot be understood. Therefore our Confessions call this distinction between the Law and the Gospel “a special brilliant light, which serves to the end that God's Word may be rightly divided, and the Scriptures of the holy prophets and apostles may be properly explained and understood.”[10] The Scriptures comprise only these two doctrines, the Law and the Gospel. Whoever has grasped them and adheres firmly to them can no longer err so that he is lost. He also has the correct light[11] to judge all teachings.
3.THE STRICT DIVISION OF LAW AND GOSPEL IS OF THE GREATEST IMPORTANCE BECAUSE ONLY THROUGH THIS DISTINCTION CAN THE CHRISTIAN PROVE[12] THE SPIRITS[13] AND DISTINGUISH CORRECTLY BETWEEN TRUE AND FALSE TEACHERS.
-- False churches have many things in themselves which, outwardly viewed, captivate people, yes, seduce them. Let us first of all think of the papacy. Large church and institutional buildings exist there. Great outward unity exists there. Many religious orders exist there which seem to be completely involved in the service of charity. Priests and bishops often appear there with great cleverness, confidence and outward piety. Even in our day the popes win over many people with their outward manner and appearance. They are no longer the outward monsters which they earlier often were. Their appearance is mostly such that visitors get taken in. Pius IX[14] was a gallant courtier. The present pope[15] impresses his visitors through a solemn, dignified conduct. Even so-called Protestant men and women confess to having been brought to tears through the mere sight of the pope.
But all this outward conduct wins people over only as long as a person cannot distinguish between Law and Gospel. If a person has learnt this art in the school of the Holy Spirit, then the pope is recognized as the greatest spiritual monster, and the papacy as the greatest abomination and as the anti-Christ[16]. Why? Under the appearance of Christianity, yes, under the claim of infallibility the papacy ordains[17] the mixing of Law and Gospel. Man is to seek salvation not alone from the Gospel, but also by the works of the Law. Yes, the papacy pronounces the curse over those who want to be saved alone through the Gospel. Hence the papacy constantly leads many millions into damnation, and so it constantly blasphemes Christ, to whom it does not want to give the glory that He alone is our Saviour. The entire great machinery of the papacy serves the purpose of mixing Law and Gospel, to make Law out of the Gospel, to seek righteousness and salvation by the works of men. The orders of monks and nuns, the penances, etc., serve this purpose. But now if a person knows how to divide Law and Gospel and has recognized that man is justified alone by faith without the works of the Law, then the works of monks and nuns, which outwardly win over the spiritually blind, appear as the most abominable works which mankind could only accomplish. Those who do these works are in a state of rebellion against God. God has not spared His own Son, but delivered Him up for us all,[18] so that we would have eternal life through faith in His Son. But the monks and nuns want something else; they want also to inherit eternal life through their own works. Hence the works of monks are really an abomination before God. But a person only recognizes this if he understands how to divide Law and Gospel. Hence the right distinction between Law and Gospel protects us from falling away into the papacy.
Also the sectarian churches[19] have much that is enticing for the flesh. They mostly have rich financial resources at their disposal. Also outwardly as a rule everything occurs properly among them. But do they clearly answer the question, how is a sinner to be saved? No, that is absent here amongst most sectarian preachers. For the most part they answer the question in regard to salvation by a mixing of Law and Gospel. They explain that the striving to keep the commandments is the quintessence[20] of Christianity; they teach the seeking of righteousness and salvation by the works of men. A person hears little of the clear, unconditional Gospel of grace among them.[21]
Whoever can distinguish between Law and Gospel, therefore will continue to love dearly his Lutheran Church and will not let himself be moved by outward things to fall away to the sects. The Lutheran Church is the most richest, the most blessed by God because it purely divides Law and Gospel and thereby souls are led on the right way to the heaven.
LODGES TEACH SALVATION BY WORKS
When someone can distinguish between Law and Gospel, he also correctly recognizes what is the true nature of the lodge. Many think and even state as follows: “If the nature of the lodge is not very important, then it cannot be of much harm; it is an innocent diversion.” This is the way a person judges only as long as he is not capable of distinguishing between the Law and the Gospel and does not adhere firmly to the truth that a person is saved alone through the Gospel, that means, through faith in Christ. What, of course, do the Freemasons, Odd Fellows, etc., believe in regard to religion? They want man to be led to heaven not through Christ, whose Name may not even be permitted to be mentioned once, but through his (man’s) own moral improvement. That is the belief of the lodge religion. However that is not something innocent, but something completely terrible. That means seeking salvation in the works of the Law; but those who are occupied seeking their salvation by the works of the Law are under the curse and are eternally lost[22]. Whoever can distinguish between the Law and the Gospel recognizes that the lodges are organizations which no Christian can join.[23] – Hence the correct distinction between the Law and the Gospel teaches us to correctly examine the preachers.[24] Without this distinction a person falls into all kinds of deception and can no longer distinguish between true Christianity and heathenism, true and false doctrine.
ENTIRE CHRISTIAN DOCTRINE REMAINS PURE IF THIS DISTINCTION IS OBSERVED
Luther writes on Gal. 3:21[25]: “We say therefore with St Paul: that no Law -- it is same whether it is human or divine -- can either make us righteous or alive[26]; therefore the Law is to be separated from righteousness[27] as far as death and life, hell and heaven are from each other. And that we are to adhere to and teach such, St. Paul in addition urges us in this plain and clear text[28], which there says: the Law had not been given, that it should or could make people alive, but directly for this purpose, that it should destroy, kill and condemn, as it was said in the above text at length, which by nature no person on earth has ever considered or kept, for everyone holds the following as their opinion that the Law was given so that thereby a person should obtain righteousness, life and salvation.
“Where this distinction between the Law and the Gospel is properly observed, there the entire Christian doctrine remains pure and clear, so that a person can thereby well guard himself against all offense and error. Likewise, hence from this comes this benefit that the believers in Christ become so skilful and wise that throughout all callings in this life they, above all, in addition can be a judge over all laws and doctrines of all men, can also examine all kinds of preachers. But, on the other hand, the papists do not understand and they know nothing certain to teach the Christian of this distinction, either of faith or works, of their calling in this life, etc. That shows that they have mixed the doctrines of Law and Gospel with each other in a confused and disorderly manner. Just as it occurs now also among the wild fanatical mob and fanatical spirits[29].” (Special Edition. Frankfurt and Leipzig of 1717. Page 393 f).
LEARN THIS DISTINCTION WELL
Again Luther states: “That was the time of blindness, when we knew nothing of God’s Word, but led ourselves and others into misery by our own idle talk and dreams. And I was one of those who indeed bathed in this sweat or in this bath of anxiety.[30] Therefore let us give heed that we may thoroughly grasp and retain this doctrine[31] if other fanatics and false spirits wish to attack it, so that we may be fore-armed and learn, while we have time, and the beloved sun again enlightens us, and buy while the market is at the door[32]. For it will come to this when once these lights[33], which God now gives, have departed, Satan will not take a furlough[34] until he raises up other fanatical spirits to do harm; as he has already commenced to do in many places during our generation. What will take place after we are gone?[35]
“Therefore learn, who can learn, and learn well, so that we may know, first the Ten Commandments, what we owe to God. For if we do not know this, then we know nothing and we will not enquire about Christ in the least. Just like we monks did who either held Christ to be an angry Judge or despised Him entirely in the face of our imaginary holiness. We fancied we were not in sin, which the Ten Commandments show and punish; but we had the natural light of reason and free will, and if we lived according to that, as much as we were able, then God would have to bestow us His grace, etc. But now, if we are to know Christ as our Helper and Saviour, then we must first know, out of what He can help us, not out of fire or water, or other bodily need and danger, but out of sin and the hatred of God. But whence do I know that I lie drowned in misery? From no other source than from the Law, that must show me what my loss and disease are, or I will never enquire for the Physician[36] and His help.
“Thus we have both parts of the help of Christ: the one, that He must represent us over against God and be a cloak to cover our shame, as the One who takes upon Himself our sins and disgrace; a cloak, I say, for us, as the One who takes our sins and shame upon Himself, but before God a throne of grace in whom there is no sin or shame; but only virtue and honour. And like a hen He spreads out His wings against the buzzard, the devil with his sin and death, so that God for His sake forgives all, and to us he can do no harm. But on the condition[37] that you only remain under these wings. For while you are under this mantle and protection and do not come out from under it, the sin that is still in you must not be sin[38] for the sake of Him who covers you with His righteousness.
“Then in the second place Christ does not only thus cover and protect us, but He will also nourish and feed us as the hen does her little chickens, that is, He gives us the Holy Spirit and strength, to begin to love God and to keep His commandments. And this shall continue to the last day when faith and this cloak of shame will cease, so that we will behold the Father without any medium or covering, and we ourselves stand before Him, and there will be no longer any sin in us to be forgiven; but all will be again restored and brought back or perfected, as St. Paul says in Acts 3:21, purified and perfect, what Satan from the beginning disturbed and ruined.” (S. L. XI, 1707 ff; Translation taken from Luther’s Church Postil (Lenker) Vol.5, pages191-193).
May God preserve with us and our whole synod the ability to rightly divide the Law and Gospel. Then a bright light will continue with us. Then error, if it raises itself among us, will always again be removed from our midst and the error which approaches us from the outside will be able to be repulsed. But if we no longer have the ability to rightly divide Law and Gospel, then error will soon overflow[39] everything.
4.THE STRICT DIVISION OF LAW AND GOSPEL IS OF THE GREATEST IMPORTANCE BECAUSE ONLY THROUGH THIS DISTINCTION CAN THE CHRISTIAN BE CERTAIN OF THE GRACE OF GOD AND SALVATION.
CHRISTIANS ARE TO BE CERTAIN OF THEIR SALVATION
A Christian indeed should be certain of the grace of God and of salvation. The Apostle Paul truly speaks in the name of all Christians, “Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1). Likewise Paul speaks in the name of all Christians, “For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus, our Lord” (Rom.8:39,39). In this certainty of the grace of God and of salvation a Christian is happy, for by it he can here on earth also endure affliction. But how does a Christian come to this certainty and how does he remain in this certainty? Not through denying the Law, which says that he is a sinner worthy of damnation, but indeed through the right distinction of the Law and the Gospel. He confesses: when I look at myself, I am a child of wrath. The Law has correctly pronounced its judgement of condemnation on me. But I see that there is still another Word of God, the Gospel. This, all are to hear who through the Law have come to a knowledge of their sins, and which promises to all sinners grace and salvation, free, for Christ’s sake.
– Hence even the greatest sinner can receive the certainty of the grace of God and of salvation. He has of course no good works to rely on, but only the violation of the Law. But now in the Gospel God gives grace and salvation "without the works of the Law." But every poor sinner is to cling firmly to the voice of the Gospel. Hence the complete absence of good works is required so that he does not err concerning grace and salvation. Even the poor wretch can still receive the certainty of God’s grace. Why? Because it is a message of God’s Word which promises grace and salvation without any works whatsoever. To this message of God’s Word he clings firmly against the judgement of condemnation of the Law. He confesses that he deserves God’s wrath and punishment. But he has learnt to know the Saviour who, because of Christ’s sake, not on account of his own works, takes the sinner into His Heavenly Kingdom. To that sinner He calls and says to him, “Verily I say unto thee, Today shalt thou be with Me in paradise” (Luke 23:42).
– But that is and remains the unanimous comfort for all those who, by God’s grace, have been faithful Christians. For when they look at their works, they find that they have also done many evil works. By the grace of God they have also certainly done good works. But when they are closely examined even these still prove to be a transgression of the Law, because sin even now still adheres to them. Hence the certainty of grace even for them is based on this that grace is completely removed from one’s own works. Yes, let us thank God that there is the Gospel which promises grace for free! If no such Word of God was given, then no person who has come to a knowledge of his sins could be certain of the grace of God and his salvation. For this reason, however, there is such a certainty that God has ordained such a way to salvation which is the pure way of grace. Rom.4:16, “Therefore it is of faith that it might be by grace, to the end the promise might be sure to all the seed.”
DOUBT COMES FROM COMINGLING LAW AND GOSPEL
Certainly, even Christians still find themselves constantly in real doubt in regard to grace and their salvation. But that occurs for this reason that they according to the flesh still constantly mix Law and Gospel with each other. If they would always purely divide Law and Gospel, if they would answer the question in this way that grace and salvation always and only are based on the Gospel, then no doubts concerning grace would arise in their hearts.
Luther (on Gal.4:6): "Let us thank God, therefore, that we have been delivered from this monster of uncertainty and that now we can believe for a certainty that the Holy Spirit is crying and issuing that sigh too deep for words in our hearts. And this is our foundation: The Gospel commands us to look, not at our own good deeds or perfection but at God Himself as He promises, and at Christ Himself, the Mediator. By contrast the pope commands us to look, not at God as He promises, not at Christ our High Priest, but at our own works and merits. From the latter course, doubt and despair necessarily follow; but from the former, certainty and the joy of the Spirit. For I am clinging to God, who cannot lie. He says: ‘I am giving My own Son into death, so that by His blood He might redeem you from sin and death.’” (Am. Ed Luther’s Works Vol. 26, page 387.)
5.THE STRICT DIVISION OF LAW AND GOSPEL IS OF THE GREATEST IMPORTANCE BECAUSE ONLY THROUGH THIS DISTINCTION DOES THE CHRISTIAN HAVE THE POWER FOR SANCTIFICATION[40] AND THE DESIRE TO DO GOOD WORKS[41].
One can only here really speak of sanctification and of good works[42] where true spiritual life exists. Where no true spiritual life exists, there all sanctification is only an illusion[43] and all works are dead works. But now how does true spiritual life enter into the nature of spiritually dead man? That is an amazing process! First God leads man through the Law into hell[44]; He kills[45] him first through the letter of the Law[46]. Then God lifts man through the Gospel again out of hell, leads him into the heaven and makes him truly alive. Yes, through the Gospel God makes man spiritually alive, after He had previously killed him through the Law. "Have you," St Paul asks the Galatians, "received the Spirit by the works of the Law, or by the preaching concerning faith[47]," that is, through the Gospel? And while a person continues in the Gospel[48], he remains in true spiritual life. The source of the spiritual life and the power which maintains it is the Gospel. Through the Gospel the Holy Spirit comes into the heart and fills it up with peace and joy on account of the forgiveness of the sins, on account of the fact that he is a child of God and has the inheritance of eternal life. Faith in the Gospel is the innermost nerve of true spiritual life.
But now where this true spiritual life exists, there it also busies itself in producing good works. By faith in the gospel the Christian has become the partaker of the spiritual and heavenly goods[49]; if the heart is in heaven, then it is freed from love of earthly goods and pleasures. The power of sin has been broken. The apostle writes in Rom. 6:14, “For sin shall not have dominion over you; for ye are not under the Law, but under grace.” In Rom. 12:1 he states, “I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." Through remembering the mercy of God, that is, through the preaching of the Gospel, the Christian is always willing to place himself and all that he has in the service of God. If sluggishness[50] comes upon us, then it occurs, therefore, that we forget the mercy of God, that is, the Gospel. If we want to become entangled in the things of this world, the pleasures of this world, the earthly goods, etc., then it occurs, therefore, that we are not presently standing firmly as if we through the Gospel already have heaven and salvation. But if a person has faith in Christ and has heaven and salvation, then the heart cannot possibly be entangled with the things of this world.
Luther: "You must have heaven and already be saved, before you can do good works; these works flowing from faith do not earn heaven; but on the other hand, heaven has been given to us out of pure grace, and a true Christian does good works here, without any idea of earning salvation, only for the benefit of the neighbour and for the honour of God, until that dead body is also delivered from sin, death and hell." (Halle XII, 183; quoted in Baier, volume III, page 295).
Hence from the distinction Law and Gospel comes the ability to perform true good works. On the other hand, if anyone mixes Law and Gospel, he looks for righteousness and salvation from the works of the Law, then all his works are worth nothing before God. Yes, these are the most terrible works, the greatest sins, which there can be. If someone gives all that he has to the poor -- but in so doing that he thereby mixes Law and Gospel, that is, in the belief that he is thereby trying to earn his salvation, even if only in part, then that is an abomination before God; because with this work he is in revolution against God, who wants to take people to heaven only by grace for the sake of His Son. All works which man does when co-mingling Law and Gospel are evil works before God. On the other hand the correct distinction between the Law and the Gospel is the true source of the spring which produces God-pleasing works.
Luther (on Gal.3:2): “Therefore when a preacher preaches in such a way that the Word is not frustrated in producing fruit but is efficacious in the hearers—that is, when faith, hope, love, patience, etc., follow—then God supplies the Spirit and performs powerful deeds in the hearers of the Gospel. Similarly, St. Paul also says here that our Lord God has supplied the Spirit to the Galatians and has performed powerful deeds among them. It is as though he were saying: ‘Through my preaching our Lord God has not only brought it about that you believed but also that you lived holy lives, produced much fruit of faith, and suffered many kinds of troubles and evil circumstances. Likewise, by the same power of the Holy Spirit you have also become different people, than you had been previously. For previously[51] you were idolaters, enemies of God, blasphemers, greedy, adulterous, angry, impatient and envious. But now you are believers, God’s children, generous, chaste, gentle, patient, and loving toward your neighbors.’ Therefore later on, in the fourth chapter (Gal. 4:14–15), he gives testimony about them that they had received him, Paul, as an angel of God, in fact, as Jesus Christ, and that they loved him so dearly that they would have plucked out their eyes for him.
“To love your neighbor so ardently that you are ready and willing to surrender your money, property, eyes, your life, and everything you have for his salvation, and afterwards also to bear all adversities patiently —these are certainly powerful deeds of the Spirit. ‘And these powerful deeds,” he says, “you received and had before these false apostles[52] came to you. But you have not receive them by the Law; you received them from God, who supplied and daily increased the Spirit in you in such a way that the Gospel had a very happy course among you as you taught, believed, worked, and bore your adversities.’ ”
Thesis 2.
B. The strict distinction between Law and Gospel is of the greatest importance for the pastor; because
1. only he is an orthodox teacher who in truth preaches Christ (co-mingling of Law and Gospel is false doctrine);
2. only then can he not only in public preaching, but also in the private care of souls give everyone his due (the properly apportioned and applied Word of God, Ed.) and attain the purpose of the Pastoral Office, the salvation of his hearers (co-mingling of Law and Gospel is always a hindrance on the way to salvation);
3. only then can he break the rule of sin, bring about true sanctification and diligence in good works in the congregation (co-mingling of Law and Gospel is the greatest obstacle to the true sanctification).
1.THE STRICT DISTINCTION BETWEEN LAW AND GOSPEL IS OF THE GREATEST IMPORTANCE FOR THE PASTOR, BECAUSE ONLY HE IS AN ORTHODOX TEACHER WHO IN TRUTH PREACHES CHRIST.
ONLY THAT PERSON IS AN ORTHODOX TEACHER WHO CORRECTLY PREACHES CHRIST
-- If a person wants to state the whole Christian doctrine in a brief summary of the main point, then he must say: The Christian doctrine is the doctrine that God receives sinners into heaven out of grace for Christ’s sake[53], and not somehow on the basis of their works. The essence of the Christian doctrine consists therefore in this, that one strictly avoids all works of man when it concerns the question, what is the cause and what is the way in which a man obtains salvation. In other words: the Christian doctrine consists in this that a person strictly divides Law and Gospel.
We see this very clearly and plainly from the Scriptures. In 1 Cor. 2:2 in which he states the summary of the entire doctrine which a pastor has to proclaim, Paul says, "For I determined not to know anything among you save Jesus Christ and Him crucified." How are these words to be understood? The Apostle Paul still also preached the Law. In the same first epistle to the Corinthians he very powerfully preaches the Law. "Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?" "Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth." (1 Cor.5:6,8). And yet the Apostle says in 1 Cor. 2:2 he has preached nothing else than Jesus Christ and Him crucified. This text[54] is therefore to be understood that the apostle has strictly excluded all works when it concerns the question, how a person becomes righteous and is saved. Here he has known of nothing else than of Christ and Him crucified. In Gal.1:23[55] it is stated what the Apostle Paul taught when he had separated from the Judaistic false teachers and had become a true teacher. It is reported of him: he now preaches the faith. Now he certainly also indeed urges sanctification and works. But when it concerns the question, how a person becomes righteous and is saved, then he preached that it is alone by faith. "Therefore we conclude that a man is justified by faith, without the deeds of the Law.”[56] This is the chief summary of the Christian doctrine. And when it is therefore said of Paul that he is no longer a false teacher, but a true teacher, then it is stated of him: he now preaches the faith.
WHOEVER INTERMINGLES LAW AND GOSPEL IS A PAPIST, OR A FANATIC, OR A RATIONALIST, OR A SYNERGIST
Hence let us briefly summarize the contents of this false doctrine in this way: The false doctrine consists in this that a person teaches that man does not become righteous and is saved alone by grace for Christ’s sake by faith, that means, not alone through the Gospel. The mixing of Law and Gospel is false doctrine. Whoever intermingles Law and Gospel, he is, indeed according to the degree and the manner of intermingling, either a papist, or a fanatic[57], or a rationalist, or a synergist, or he is the same as each other. If a person intermingles Law and Gospel in this way that he does not allow righteousness and salvation to depend alone on Christ’s merit[58], but also still on his renewal, confession of sins, his own works of satisfaction for sins, on the works of the saints and on their intercession, etc., then one is a papist. If a person intermingles Law and Gospel in this way that he refers poor sinners who ask for grace, not to the means of grace, to the promise of the Gospel, to absolution, to Baptism, to the holy Lord’s Supper, but rather to infused grace, to their feelings, to prayer, to the new birth, etc., then one is a fanatic. If a person intermingles Law and Gospel in this way that he refers mankind when the question as to their salvation is raised to his natural respectability, then one is a Rationalist, Unitarian, etc. If a person intermingles Law and Gospel in this way that he says: Conversion and salvation do not depend alone on God’s grace, but also on the conduct of men, as when a person says: Grace must certainly do everything in bringing about conversion, but the "decision" to be converted depends on men, then one is a synergist of the type as our Ohions and Iowans.[59]
EXAMPLES OF INTERMINGLING LAW AND GOSPEL
If a teacher does not rightly divide Law and Gospel, then everything is wrong in what he otherwise may outwardly teach correctly. What help is it when the preacher correctly teaches that Christ is true God and true man, but when he at the same time makes of Christ a Moses, a Judge who has the desire to damn poor sinners? This is indeed still taught in the papacy that Christ is true God and man, and yet Luther confesses, that he, in the papal manner of telling souls, was terrified of Christ, because through this co-mingling of Law and Gospel Christ was portrayed to him as a strict Judge. What help is it when a preacher teaches that Christ has purchased grace and salvation, but when he, by intermingling Law and Gospel, allows the acquisition of the grace still again to be dependent on man’s worthiness? What help is it when someone outwardly teaches correctly about Baptism, that it is the washing of regeneration, that in it forgiveness of sins is offered to mankind, but when he intermingles Law and Gospel so that he speaks of Baptism in such a way that the poor sinner comes to the idea that he must first still make himself worthy by the work of Baptismal grace and thus does not dare to comfort himself with his Baptism? What help is it when someone teaches correctly about the holy Lord’s Supper, that it is the true body and blood our Lord Jesus Christ given for the assurance of the forgiveness of sins, when he at the same time surrounds the Communion table with an enclosure of legal demands so that terrified sinners are frightened of the Communion table like the children Israel before Mount Sinai? A Lutheran preacher who does not correctly divide Law and Gospel is a teacher of works in a Lutheran cap. He does not teach Lutheran, nor Christian doctrine, but essentially papal, pagan doctrine. First, when Law and Gospel are correctly divided the individual doctrines are effective in the way God wanted them. Then first the doctrines of Christ’s person, of grace, of Baptism, of the Lord’s Supper become precious and beneficial for the poor sinner.
ONLY BY RIGHTLY DIVIDING LAW AND GOSPEL IS CHRIST RIGHTLY PREACHED
And only in this way does the pastor really preach Christ. What, namely, is meant by: “Christ is preached”? Many think one preaches Christ only then when he places Christ before our eyes as an example of holy living and of good works. The summary of Christian doctrine a person then proclaims when he says this to people is as follows: "Live as Christ has lived, then you are going to heaven." But to preach Christ means something completely different. To preach Christ means to teach and to inculcate that in Him alone salvation is found and that means that the works of man do not even come into consideration at all. In this way Paul Christ preaches. He says in Rom. 3:28, “Therefore we conclude that a man is justified by faith, without the deeds of the Law.” And he calls to the Galatians in warning them, “Christ is become of no effect unto you, whosoever of you are justified by the Law; ye are fallen from grace.” (Gal.5:4). Therefore only those preach Christ who teach that we are saved and become righteous by grace for Christ’s sake through the faith and that salvation does not depend even on the thousandth part of the works of mankind, not even the works by which we live for Christ. As soon as someone teaches that he obtains salvation also by his own works, Christ is no longer preached, but denied and blasphemed.
Luther speaks on this point when he defended his translation of the text Rom.3:28[60]. He says: "Are we to deny Paul’s word on account of such ‘offense,’[61] or stop speaking out freely about faith? Beloved, even St Paul and I want to give such offense; we preach so strongly against works and insist on faith alone, for no other reason than that the people may be offended, stumble, and fall, in order that they may learn to know that they are not saved by their good works but only by Christ’s death and Resurrection …. Now if it is not a work, then it must be faith alone. What a fine, constructive, and inoffensive doctrine that would be, if people were taught that they could be saved by works, as well as faith! That would be as much as to say that it is not Christ’s death alone that takes away our sins, but that our works too have something to do with it. That would be a fine honouring of Christ’s death, to say that it is helped by our works, and that whatever it does our works can do too – so that we are His equal in strength and goodness! This is the very devil, he can never quit abusing the blood of Christ.” (SL.XIX, 980-981: Am. Ed. 35, 196-197).
ONLY HE IS AN ORTHODOX TEACHER WHO IN TRUTH PREACHES CHRIST – TO MIX LAW AND GOSPEL IS FALSE DOCTRINE
The mixing of Law and Gospel can be examined from different aspects. But nevertheless it always emerges how in this way false doctrine originates. If a preacher through the Gospel teaches a Law which has been sweetened,[62] then he falsifies God’s Word, then he becomes a proclaimer of a doctrine which does not even exist at all. He preaches a false Law. If a preacher so presents his message as if God is thereby pleased, when, according to the Law, a man does what exists in his strength to try to keep it, then he preaches his own wild imagination, something that is purely his own thoughts, a man’s own little findings (discoveries). There is only one true Law which demands of all mankind that he keeps everything which stands written in the Book of the Law which he must do perfectly[63].
-- Similarly it is a mixing of Law and Gospel if a preacher through the Law preaches a Gospel which has been soured (robbed of its comfort), if he indeed speaks of a grace which Christ has obtained for sinners, but the acquisition of this grace is still made dependant on man’s works, his own worthiness, etc. There is not even such a Gospel at all. What is here given out as Gospel is purely man’s little findings (discoveries).There is only one true Gospel which imparts righteousness and salvation to the poor sinner without any worthiness on their part. Hence we recognize also in this respect that the mixing of Law and Gospel is false doctrine. If a person mixes the Gospel with the Law and the Law with the Gospel, then a person is occupied solely with human thinking. And such human thoughts also achieve nothing; by them no person can become a Christian. A person could just as well recite the fables of Aesop. The Law mixed with a corrupted Gospel brings no-one to a knowledge of their sin and the Gospel limited by the works of men does not bring any poor sinner to faith in Christ.
THE PURPOSE OF BOTH THE LAW AND THE GOSPEL MUST BE KEPT CLEAR
Let us look at the same matter yet from another aspect. If a preacher mixing Law and Gospel teaches that man obtains righteousness and is saved not alone from the Gospel, but also from the Law, then he promotes a completely disgraceful abuse of the Word of God. He uses God's Word quite differently than God wanted to have it used. In the Scriptures God has given the preacher two words (messages), Law and Gospel, and has said to him for what purpose and to what extent he should use each and what he should accomplish with each. With the Law he is to lead mankind to a knowledge of their sins; but then from the Gospel he is to reveal to poor sinners the grace of God which for Christ’s sake takes the sinner to heaven. The preacher is to teach grace and salvation alone from the Gospel. Now what does the preacher who mixes Law and Gospel teach about salvation from the Law? He actually says: “I want to have more to do with the Law than God wants me to do with it; I want to bring about the salvation of man by the Law.” Hence he causes, as much as is in him, a complete destruction to the way of salvation which God Himself has established.
Luther states: “Just as all things do not involve the same kind and skill, but there are many different kinds and skills, thus one cannot also altogether use them in one and the same way, but each one must be used for a purpose, the purpose to which it serves, or otherwise out of all things there certainly comes a desolate and strange, disorderly state. ‘A woman,’ says the Law in Deut. 22:5, ‘shall not wear anything that pertains to a man, nor shall a man put on a woman’s garment,’ but a man is to do what pertains to him, likewise also a woman is to do that which belongs to her. Let everyone accomplish what is required of him and for what purpose he is called. Let the minister and preacher see to it that they preach God’s Word pure and clear. Let those in authority rule their subjects; let these be subject to those in authority and so forth. Likewise let all other creatures serve each other where and when it is right. Let the sun shine by day, but the moon and stars by night. Let the sea produce fish, the earth produce fruit and grain, and the forests produce animals and wood, etc. Therefore also let not the Law dare to presume for itself an improper, foreign work or office so that it wants to make the people righteous because it is not able to do it. To what doctrine alone does it belong to make people righteous? To grace, to the promise, to faith. But what then is the function of the Law especially and its own work and office? It is this that its transgression is thereby recognized. Or as St. Paul says at another place: Therefore it (the Law) has come alongside so that the (knowledge of) sin would become all the greater.[64] ‘Oh, how does that makes sense?’ says reason. Whether you can make sense of it or not doesn’t matter! St. Paul stands here and speaks with blunt, clear words: ‘It was added because of transgressions,’ that is, it was given in addition with regard to the promise and beside the promise, ‘till the Seed[65] should come to whom the promise was made’”[66] (On Gal.3:19).
TO MAINTAIN THE DISTINCTION BETWEEN LAW AND GOSPEL IT IS NECESSARY TO RETAIN VITAL FORMS OF EXPRESSION
Concerning this it is still necessary to be pointed out that the Lutheran Church adheres firmly to certain forms of expression with great earnestness. This occurs for this purpose so that the distinction between Law and Gospel will be maintained. In this connection belongs the expression “by faith alone” (Rom.3:28). The papists indeed were willing to submit to the expression[67] “by faith” if one only removed the word “alone” and not say “by faith alone.” On the formula “by faith” they wanted to make peace[68] in 1530 at Augsburg. Melanchthon was also inclined to make peace on this basis. Nevertheless he wrote to Luther. But Luther wrote back immediately that the “alone” could not be given up.[69] Luther knew the papists better. Why of course did they not want to tolerate the “alone”? Because they still wanted to teach in the same manner as before that righteousness and salvation comes from works. The expression “by faith” they explained thus: Man is indeed saved by faith, but not by the faith which adheres to the Gospel and trusts alone in the merit of Christ[70], but through faith in so far as it is active though love and produces good works (fides formata[71]) in order to earn salvation. But by this the entire Christian doctrine is again denied. By faith we are saved, it is stated, according to the Scriptures,[72] through the work of Christ and in no way through our own works are we saved. In the Article of Justification faith completely excludes works. In order to express this we Lutherans say: “By faith alone.” And because the papists also make the works of men the basis for salvation, they want to teach justification also from the Law. For this reason they did not want, nor wanted the expression “by faith alone.” Therefore we must adhere firmly to the expression “by faith alone” so that the Gospel remains pure and is not perverted by the admixture of the Law.
On this Luther writes in his treatise, "Commentary on the Alleged Imperial Edict": "But since I see that the devil persists in blaspheming this chief article through the mouths of his swinish teachers, and is unable to rest or cease, I, Dr. Martinus Luther, unworthy evangelist of our Lord Jesus Christ, I say that this article (faith alone, without any and all works, makes one righteous before God) shall be allowed to stand and to remain by the Roman emperor, the Turkish emperor, the Persian emperor, the pope, all cardinals, bishops, priests, monks, nuns, kings, princes, lords, all the world, together with all devils, whether they want to or not, and they shall have hell-fire on their heads besides. Let that be my, Dr. Luther’s, inspiration of the Holy Spirit and the real holy Gospel.
“For this is the very article which the children pray, ‘I believe in Jesus Christ, crucified, dead,’ etc. No one has died for our sins except only Jesus Christ, God’s Son—only Jesus, God’s Son. And once again I say, Jesus, God’s Son, alone, has redeemed us from sin. That is certainly true and is the whole of Scriptures, and even if all the world and the devils should tear themselves and burst, it is still true. If, however, it is He alone who takes away our sin, then it cannot be we with our works. It is indeed impossible for me to grasp and attain to this one and only Redeemer from sin, Jesus, except through faith. He is and remains beyond the grasp of works. Since faith alone, before any works follow it, can lay hold of this Redeemer, so it must be true that only faith, before and without works, grasps hold of this redemption, which means nothing else but becoming righteous. For to have been redeemed from sin or to have sin forgiven must be the same as being or becoming righteous, etc. Good works, however, follow such faith or redemption or forgiveness of sin or righteousness, as the fruit of this faith. That is our teaching, as it is taught by the Holy Spirit and all of holy Christendom, and with this we remain in God’s name, Amen.[73]
Therefore we adhere firmly to the expression “by faith alone,” because we want to hold fast to this truth that Christ alone, the Son of God, has redeemed us through His blood and we could make no contribution whatsoever to our redemption.
FAITH ALONE JUSTIFIES
Still another way of speaking must be pointed out here[74]. Our Lutheran Confessions draw to our attention that a person is not to say that the works which flow from faith actually justify, even in the least.
In the Formula of Concord, in Article 3, it is stated: “If the question is about how faith has this result and what belongs to faith so that it justifies and saves, it is false and incorrect to say that faith cannot justify without works. Or, faith justifies or makes righteous if it has love with it, for the sake of which love, justification is ascribed to faith. Or, the presence of works with faith is necessary if a person is to be justified by faith before God. Or, the presence of good works in the article of justification, or for justification, is needful, so that good works are a cause without which a person cannot be justified, and that they are not really excluded from the article of justification by the exclusive terms: without works, and such (i.e., when St. Paul says, absque operibus[75]). For faith makes righteous only because, as a means and instrument, it lays hold of, and accepts, God’s grace and Christ’s merit the Gospel promise.”[76]
VITAL DIFFERENCE: JUSTIFICATION: NEVER INCLUDES WORKS; SANCTIFICATION: FAITH PRODUCES AND SHOW ITSELF IN WORKS OF LOVE.[77]
Faith In Christ | equals | JUSTIFICATION
|
Faith In Christ + Works | does not equal | JUSTIFICATION. |
Faith In Christ Produces Works of Love | equals | SANCTIFICATION |
Someone could say: “Nevertheless you Lutherans teach that true faith is never alone, but always produces good works. Why won’t you then also say that in the doctrine of Justification faith must have good works with it?”
Then we reply: We have good reason to avoid this way of speaking. Certainly, we teach on the basis of Holy Scripture that true faith is always active through love[78]. But by these words we are not saying that good works must also be present for Justification. Justification indeed occurs without works[79]; it is completely independent of works; works have absolutely no influence on Justification; moreover, they are absolutely out of consideration in Justification. Therefore we would only confuse a clear matter if we taught that good works must be present for Justification. Even the poor sinner on whose memory this has been impressed that good works must be present for Justification, would fearfully look to his good works instead of gazing alone upon the promise of the Gospel. Hence we see: for the pure distinction of Law and Gospel also belongs avoiding this way of speaking that the presence of good works is necessary for Justification.
Luther: “Here I urge and admonish all those who love the salvation God has obtained for us, and especially those who in the course of time are to teach this to other people, that from the writings of St. Paul, with great diligence you carefully learn this doctrine[80] which here teaches what is the true and proper teaching of the Law and of good works and how one is to correctly use them. I am greatly concerned that after our time it will again be greatly obscured and will be entirely and completely wiped out. For even now at the present time while we are still alive and while we are with the greatest diligence proclaiming this doctrine as to how both the Law and the Gospel in particular serve each other, nevertheless, there are very, very few, even among those who embrace the Gospel and who know how to speak beautifully about it, who correctly and properly know and understand such ministry of the Law. What do you think will happen when we have been taken away?
“Right now I am not even speaking about the Anabaptists, the neo-Arians[81] and the fanatical spirits who blaspheme and profane the holy Sacrament of the true body and blood of our beloved Lord Jesus Christ. As a group they indeed understand and know as little of this proper use and purpose of the Law as the papists themselves, even though they no doubt express their opinion with many words. They have long since defected from the pure doctrine of the Gospel to the teaching of the Law. Therefore they also do not teach Christ.
“They think they are doing well when they boast with a loud noise and swear with great pretence that they are teaching nothing else and seeking nothing else with their teaching than still being intent on maintaining the honour of God and the salvation of the brethren, and that they teach the Word of God pure and plain. But when a person examines them and their principles closely, he then finds that they falsify God’s Word and twist it into a confused erroneous meaning so that they must read and interpret it according to what they dream and how they want it to please themselves. That is why under the Name of Christ they teach their own dreams and under the Name of the Gospel they teach vain laws and ceremonies. Hence they remain, in spite of everything, true to form as the others, just as they have always been from the beginning, namely, monks, work righteous[82], teachers of the Law and of ceremonies[83], besides all they also do is invent new names or new works....
“Therefore the Law is also a light which shines here and makes plain and evident, not the grace of God, also not the righteousness whereby a person obtains eternal life, but shows us our sin, death, the wrath and judgement of God. When the Children Israel stood at the bottom of Mount Sinai and heard the terrible thunder, saw the lightning, the black, dark clouds, the smoking and burning mountain, and all the other more fearful things that happened there, this terrified them. It certainly was not a happy, amusing spectacle for them. They were so frightened on account of what they experienced, indeed, that they almost died. Just as, by this experience, they were made to feel and were taught that with all their outward holiness and purity they could not stand before God, nor did they hear a friendly and comforting voice of God, but one which said, namely: "I, the LORD, thy God" etc; just so also all hypocrites are to experience the same. When the Law begins to perform its own work or ministry, that is, the revealing of sin, the handing out of punishment, the accusing of consciences, people are terrified and are driven to despair. That is the proper and true work of the Law; there the work of the Law is to rest and it is not to proceed further.
“On the other hand the Gospel is a great and different light, namely, that which illumines terrified hearts, makes them alive, comforts and gives strength in times of trial. For it proclaims how God is gracious to unworthy and condemned sinners, for Christ’s sake, if they believe that they have been redeemed by His death from the curse, that is, from sin and eternal death, and that through His triumph and victory over Satan the blessing is granted as a free gift, that is, grace, forgiveness of the sins, righteousness and eternal life.
“When we distinguish between the Law and Gospel in this way, then we give to each doctrine its proper, true and specific work and ministry which belongs to it. But of such distinction between the Law and the Gospel you find absolutely nothing in all books of all monks, canonists[84] and sophists[85], yes, even the old fathers as well. St Augustine[86] has understood and taught this distinction to some extent. But Hieronymus[87] and others like him knew nothing at all about it. In other words, in all the schools and churches for many centuries, therefore, there has been nothing preached or taught in a thorough way of such distinction between the Law and the Gospel so that in this way poor, miserable consciences have come to great danger and harm.[88]" (A Detailed Explanation of the Epistle to the Galatians of 1535. Halle VIII, 2257-60).
LET US WITH ALL OUR EFFORT MAINTAIN THIS DISTINCTION
God has permitted us to understand something of the distinction between Law and Gospel and by this let the true spiritual light rise[89]. Let us see to it that we remain in this light. Especially the pastors are constantly to examine themselves to see whether they can also still divide Law and Gospel.[90] By this examination they will certainly recognize that one can never completely finish learning this art of rightly dividing Law and Gospel in this life. But they themselves continue practising this art. Hence they remain competent in this ministry and they grow in their competency to perform this ministry.
PASTORS ARE TO CONTINUE THEIR GROWTH IN RIGHTLY DIVIDING LAW AND GOSPEL
God has revealed to us in some measure the correct distinction between Law and Gospel and thereby has permitted the true spiritual light to appear[91]. Let us see to it that we remain in this light. Pastors in particular are to examine themselves continually, whether they can also still rightly divide Law and Gospel. During this examination they will certainly recognize that one can never completely finish learning this art of correctly distinguishing between Law and Gospel in this life. But they continue to exercise themselves in practising this art. Hence they remain proficient in their ministry and they grow in the proficiency in the carrying out of their ministry.
PASTORS ARE TO TEACH CORRECTLY ABOUT SANCTIFICATION
In spite of what has been said about the correct distinction between Law and Gospel a pastor is indeed not to let himself be timid in urging Christians to do good works[92]. Such timidity would be a sign that he has not yet clearly understood the correct distinction between Law and Gospel. Whoever knows how to divide Law and Gospel correctly is not silent about good works, but teaches about them confidently and vigorously, namely, at their right place and where they belong. It is not only the duty of an evangelical preacher constantly to urge Christians to do good works, that is, to remind his hearers constantly about it, that according to God’s will they are to prove their faith also through good works, but also he must make Christians aware how great and precious their good works are[93].
VALUE OF GOOD WORKS OF THE CHRISTIAN
Luther says he would not give away the least of his good works for the whole world; he would not allow a single Lord’s Prayer to be purchased from him for all the treasures of the world. He says a good work of a Christian is more dear and more precious than all the things of this earth.[94] Isn’t that an exaggeration? No, that is divine Truth. The good works of Christians are so glorious and valuable that we cannot find sufficient words to praise their glory and value sufficiently enough. The Scriptures say of these good works that God takes pleasure in them[95]. But that must be precious in which God takes pleasure! Just as a gardener is delighted when the fruit trees that he himself has planted produce good fruit, so God Himself is delighted when He sees, that this spiritual tree which has been planted and cared for by Him, the Christian, produces good fruit[96].
Yet still more! Also a pastor is to emphasize constantly that God has promised that He, out of grace, will graciously reward all good works eternally. All treasures of this earth will disappear when they will no longer last being burnt up in the fire of the last day; but the good works of Christians will continue in eternity and will be crowned by God with an eternal reward of grace[97]. Hence the pastor not only is to emphasize good works confidently, but also he is to make the Christian realize how valuable and important they are.
But one thing he dare not do with these works: he dare not make them the basis for grace and salvation. Here he must absolutely say nothing about works. In other words grace and salvation are not obtained by the works of man, but only by the work of the Son of God who became Man and who Himself shed His blood by His death on the cross for the children of men. If the preacher praises the works of men when he deals with how we are to obtain grace and salvation, then he speaks abominably, then he, in other words, mixes Law and Gospel.
Luther states: "Look at how nicely they," namely the fanatics, "teach about good works, saying that they give their good works for a groschen[98]! In this they want to ape us and imitate our teaching, because they have heard that we teach that good works do not make one righteous, do not wipe away sin, and do not reconcile God. And beyond this, the devil here contributes something of his own and so utterly despises good works that he is willing to sell them all for a groschen. So I praise God, my Lord, that the devil in his cleverness must so shamefully befoul and befool himself. We teach that reconciling God, making righteous, and wiping away sin is such a lofty, great, glorious work, that Christ, God Son, alone must do it, and that it is properly, purely, simply, and uniquely a work of the one true God and of His grace, in relation to which our work is and can do nothing. But to say that, because of this, good works should be nothing, or be worth only a groschen --- who has ever taught or heard this, except now, from the lying mouth of the devil?
“I should not give a single one of my sermons, one of my lectures, one of my writings, one of my Our Fathers[99] --- indeed, whatever small work I have ever done or will do --- in exchange for all the goods of the world. In fact, I hold one of these to be of more worth than my bodily life, which is and should be of more worth to each person than the whole world. For if it is a good work, then God has done it through and in me. If God has done it and it is God’s work, what is the whole world in comparison with God and His work? Even though I do not become righteous through such a work (for this must already have happened through Christ’s blood and grace, without works), it has still been done to the praise and honour of God, for the help and well-being of my neighbour. None of these things can be paid for or compared with the world’s goods. And these fine sects take a groschen for them! Oh, what a job the devil has done of hiding himself here! How could anyone fail to perceive him here?" (Preface to the Writing of Justus Menius, “The Doctrine and Secret of the Anabaptists, Refuted from Scripture.” American Edition Vol. 59, pages 270-271.)
FAITH MUST PROVE ITSELF AS TRUE FAITH BY PRODUCING WORKS OF LOVE -- LAW
It can be still stated here that the reference to the good works of Christians does not always need to be in the realm of the Law. This reference can just as well be in the realm of the Gospel as the Law. What matters most of all is in what sense I draw the attention of the Christian to works. When I refer to good works in the sense that faith must prove itself as true faith by works of love, then I am preaching the Law. In other words then I say to the Christian: “Do not deceive yourself! Faith must always prove itself by good works. If you do not find yourself doing any good works then your faith is a faith of the mouth; then you are still outside of Christ and are damned." This reference to the good works of a Christian is a sharp sermon of the Law. ---
TRUE GOOD WORKS ARE SIGNS OF THE EXISTENCE Of GRACE – GOSPEL
On the other hand, in referring to the good works of a Christian can also be a great comfort and then I am preaching to him the Gospel. For example, a person laments burdened with trial: “I am still not with God in grace because I do not see in myself any inner change at all. I do not notice any new life in me at all. I am lacking the distinguishing marks by which the Christian faith gives evidence of its existence in me. Hence I am still an unbeliever and damned." When I now say to such a person burdened with trial: “Behold, brother, how does it actually stand with you? Do you really find within you no change at all? Do you wish your neighbour only evil, or do you desire that everything goes well with him, in other words, that he through Christ be saved?” and he answers: “How should I not wish that? It would be a great joy to me if everything went well for him and he was saved[100]" --- then I can also place these words before him: “You bear in yourself the distinguishing marks that you stand in the faith, because this way of thinking toward the neighbour is in no-one by nature. It is only in those to whom grace has come and thereby has converted the heart.” In this way I am preaching the Gospel. In other words I am preaching a Gospel involving external signs[101]. True good works are signs of the existence of grace, namely, of the grace which has already been obtained for mankind by Christ.
The Apology of the Augsburg Confession states: "And yet Christ often connects the promise of the remission of sins to good works, not because He means that good works are a propitiation, for they follow reconciliation; but for two reasons. One is, because good fruits must necessarily follow. Therefore He reminds us that, if good fruits do not follow, the repentance is hypocritical and feigned. The other reason is, because we have need of external signs of so great a promise, because a conscience full of fear has need of manifold consolation. As, therefore, Baptism and the Lord’s Supper are signs that continually admonish, cheer, and encourage desponding minds to believe the more firmly that their sins are forgiven, so the same promise is written and portrayed in good works, in order that these works may admonish us to believe the more firmly. And those who produce no good works do not excite themselves to believe, but despise these promises. The godly on the other hand, embrace them, and rejoice that they have the signs and testimonies of so great a promise. Accordingly, they exercise themselves in these signs and testimonies. Just as, therefore, the Lord’s Supper does not justify us ex opere operato[102], without faith, so alms do not justify us without faith, ex opere operato. (Triglotta, p.199, sections 154, 155. Mueller, p.135).
USE OF LAW AND GOSPEL IN THE PROPER CARE FOR SOULS.
2.THE STRICT DISTINCTION BETWEEN LAW AND GOSPEL IS OF THE GREATEST IMPORTANCE FOR THE PASTOR BECAUSE ONLY THEN CAN HE NOT ONLY IN PUBLIC PREACHING, BUT ALSO IN THE PRIVATE CARE OF SOULS GIVE EVERYONE HIS DUE PORTION (OF THE WORD OF GOD, Ed.) AND ATTAIN THE PURPOSE OF THE PASTORAL OFFICE, THE SALVATION OF HIS HEARERS, (CO-MINGLING OF LAW AND GOSPEL IS ALWAYS A HINDRANCE ON THE WAY OF SALVATION).
TWO-FOLD TASK OF THE PASTOR
The pastor must constantly perform a twofold task if he wants to give everyone his proper portion[103] (of God’s Word) and wants to achieve the purpose of the Pastoral Office, the salvation of his hearers: namely, he must constantly terrify[104] secure sinners[105] and comfort those who have been frighten over their sins. But the Pastor can only then do this if he proclaims both the Law in its complete severity as well as the Gospel in its complete sweetness and strictly observes both in the areas in which they are to be applied according to God’s will.
LAW IN ITS SEVERITY FOR THOSE WHO ARE CARNALLY SECURE IN THEIR SINS
-- All people by nature are carnally secure (in their sins[106]). Even if they may admit that they are sinners, yet they are still of the opinion that it does not cause them any distress. In addition to his sins the natural man still discovers a “good side” to himself and on this basis he hopes he can enter heaven. In this delusion, as Luther says, the whole world is covered like a flood; in this delusion all people by nature are held fast. Though this delusion has taken hold of mankind, yet a person is not to think that he can be saved in this condition. And there is only one way to deal with it: the unadulterated preaching of the Law. It must be said to mankind: You are seriously mistaken if you think there is nothing much to be concerned about with sin. In God's Word it is written: "The soul that sinneth it shall die” (Ezek.18:4,20). If you have admitted that you have sinned, then you must also admit that you deserve eternal death. And as far as the righteousness is concerned which you still think that you find in yourself, you have forgotten that everything which the person does is to flow from love to God. But your so-called good works come from a completely different source and according to God’s strict standard are therefore nothing but unrighteousness.
-- Also Christians, in so far as they still have the flesh in themselves, are still carnally secure[107]. Even they still discover a “good side” in themselves and want to depend on this “good side” before God. Also in their flesh the delusion still remains firmly fixed that there is nothing much to be concerned about with sin. For this reason even with Christians the public preaching must be so constituted that the secure are constantly alarmed over their sins. And wherever the pastor in his private care for souls is confronted by fleshly security, so that a person, for example, speaks of sin as if it were unimportant, then there the preaching of the Law is called for. To summarise: it belongs to the Office of the Pastor constantly to terrify the secure sinners with the preaching the Law. But alongside this he must now also through the preaching of the Gospel constantly proclaim the grace of God. He must show that God in the Gospel forgives all the sins which He reproves through the Law. Yes, he must show that the grace which is proclaimed in the Gospel is much greater than all sin which the Law reveals. Only when the pastor so preaches the Gospel, unlimited by any conditions, does he then achieve the final ultimate purpose for which he has been called, namely, that he comforts those who are alarmed over their sins, brings them to the faith and salvation.
SECURE SINNERS STRENGTHENED IN UNBELIEF AND ALARMED SINNERS LED TO DESPAIR IF LAW AND GOSPEL ARE MIXED
But if the pastor mixes Law and Gospel, then secure sinners will be furthered strengthened in their security and those who are alarmed over their sins will be further terrified and will finally fall into despair. On the other hand, if the pastor rightly divides Law and Gospel, then everyone is benefitted and no-one is hindered on the way to the salvation, then he does what his Office requires. According to the Scriptures it is the characteristic of an unfaithful shepherd if secure sinners are comforted and those who are alarmed over their sins are still further terrified. In Ezek. 13:18,19[108] it is stated: "Thus saith the Lord God, ‘Woe to the women that sew pillows to all armholes, and make kerchiefs upon the head of every stature to hunt souls[109]. Will ye hunt the souls of My people[110], and will ye save the souls alive that come unto you?[111] And will ye pollute Me among My people for handfuls of barley and for pieces of bread[112] to slay the souls that should not die[113], and to save the souls alive that should not live[114], by your lying to My people that hear your lies[115].” Indeed, the pastor becomes one who lies by the Name of God if he teaches like this that through his teaching secure sinners are comforted and those who are alarmed over their sins become ever more distressed. For God does not want secure sinners comforted, but He wants them to be alarmed over their sins; and He does not want those who are distressed over their sins to be terrified, but He wants them to be comforted. The whole purpose of the Office of the Ministry is perverted when the pastor intermingles Law and Gospel. But when the pastor keeps this in view[116] that his preaching has the purpose to proclaim the superabundant grace of God to those who had been secure in their sins but who now are alarmed over them, then his preaching becomes a preaching which takes proper care of souls[117]. When the pastor keeps this in view, then he will, so to say, be in earnest with his preaching as far as he himself comes into consideration; he will then also lay aside all trivialities in his preaching. There is no other means than the preaching the Law and the Gospel to make people Christians and to lead them to heaven.
APOLOGETICS DEFEATS REASON BUT REPENTANCE AND FAITH ARE NECESSARY TO BE SAVED
-- Through so-called apologetics, that is, the defence of the Christian doctrine with arguments based on human reason no-one has yet become a Christian. We certainly do not completely reject apologetics; the Lord Christ Himself used apologetics and after His manner also our orthodox doctrinal teachers did the same. Through apologetics we defeat human reason with its own weapons. But even if we had shown how false[118] all the arguments of human reason were which a person used to fight against the Christian faith, yet that same person can still be very far from the Kingdom of God. Only one way leads into the Christian Church and into the heaven: Repentance and faith. And both are brought about by the pure preaching of the Law and the Gospel.
DO NOT REQUIRE A SPECIAL DEGREE OF SORROW OVER SIN (REPENTANCE).
A mixing of Law and Gospel also then exists when a particular degree of repentance (sorrow over sin, Ed.) is required. Repentance, true Repentance is certainly necessary. Only those in whom the Holy Spirit has brought about true repentance will accept the Gospel. But here this repentance then occurs when a person has recognized that he deserves God’s wrath and damnation and has acknowledged that he is lost. A fixed degree of repentance is not required. If one would require a particularly high degree of repentance, then the basis of their thinking would be that man through his work of repentance itself would have, at least in part, to earn the forgiveness of his sins. Hence a mixing of Law and Gospel exists here. Rather we are to proceed in this way: When a sinner confesses that he is lost, then we preach to him the Gospel which promises grace for Christ’s sake.
ESPECIALLY IN A STATE OF TRIAL DO NOT REFER CHRISTIANS TO THEIR NEW NATURE, BUT TO THE GOSPEL
Furthermore, it would be a mixing of Law and Gospel if the pastor wanted to refer Christians who are afflicted with trials only to their new nature which has been brought about in them by faith in Christ, instead of to the Means of Grace. It is indeed true, in every Christian a new nature is found, and under certain circumstances the Christian is also to refer to it as we have seen a short time ago[119]. But in a state of great trial a Christian can be so buried under the feeling of sin and guilt, as it were, that he does not even notice the change which has taken place within him. If under these circumstances one wants to refer him to the inner change within him, then one would cast him down still further into despair. Here in this state he is only to be referred to the Means of Grace.
If a Christian says: "I only see evil in myself and no good works," then one is to say to him: "Now, then, believe the Gospel which speaks to us only of grace without any good works." If a Christian afflicted with trial says: "I feel in myself only God’s anger and no grace," then one is to say to him: "You are not to judge God according to your feelings, but according to His Word, to the Gospel. There you hear: God has been reconciled with all sinners through Christ; He wants to take all sinners to heaven. According to this God judges and sees nothing else. Think also of your Baptism. In your Baptism God has already said to you individually: ‘You have grace; heaven and salvation are yours.’” Don’t forget this: only then do we preach the Gospel as directly as we are to preach it, when we refer those afflicted by trial to the objective Means of Grace. We must keep this method completely in mind since even Christians, after the flesh, want to gaze into themselves with the question: "Is God gracious to me?" rather than look at the Means of Grace. Man seeks salvation the natural way, in himself. But now with the question, “What must I do to be saved?” the Office of the Ministry is to direct the eyes of the poor sinner to Christ as he comes to us in the Gospel, in Baptism, in the Lord’s Supper and in absolution. In this way Law and Gospel are correctly divided.
AS FAR AS CONVERSION IS CONCERNED THE LAW ONLY PREPARES THE HEART FOR THE GOSPEL
We then rightly divide Law and Gospel when we always insist that the preaching of the Law is actually only an assisting office for the preaching of the Gospel. If it was possible that sinners would accept the Gospel without having to be terrified by the Law, then we would not even need the Law for conversion, for, strictly speaking, conversion consists in the acceptance of the Gospel. But the situation actually is such that no person accepts the Gospel without being prepared by the Law. When we approach natural man with the Gospel and say to him: "Here you have God’s grace and salvation," then he answers: "I have no need of it." He does not regard himself as a child deserving God’s displeasure and damnation. Because this is the case therefore the preaching Law is necessary.
Once again we certainly need to keep this in mind: We rebuke with the Law to wound only for the purpose of healing afterwards with the Gospel. The pastor who rebukes to wound who does not also, as much as is in him, heal with the Gospel, does not correctly connect the Law and the Gospel. If I have, by God’s grace, correctly proclaimed the Law, then I must implore God that He also now allows me here to correctly preach the Gospel, so that in this way I can again remove the terror that the Law has brought about. The pastor wounds in order to be able to heal; he terrifies in order to be able to comfort. He does not terrify merely for the sake of terrifying. The pastor terrifies the sinner with the Law to drive him to the resting-place of the Gospel. When the Christian, without further use of the Law, continues with the Gospel, then one can discontinue the preaching of the Law in so far as the Law is to terrify. But now it is the case that also the Christian according to the flesh again and again wants to become fleshly secure and wants to get well away from the Gospel. Therefore we must also still use the Law with him as a mirror so that he does not lose the sweet taste of the Gospel. The Church is the fellowship of those who believe the Gospel. The Law is only an assisting means for the building of the Church. The real means whereby the Church is built and preserved is alone the Gospel. Therefore if we want to correctly build the Kingdom of God among us then we must see to it that the Gospel remains the main aim and purpose of our preaching.
LUTHER ON: THE LAW ONLY AN ASSISTING MEANS FOR THE BUILDING OF THE CHURCH.
REAL MEANS WHEREBY THE CHURCH IS BUILT AND PRESERVED IS ALONE THE GOSPEL
Luther: "It appears before the world that Hagar is fruitful out of all proportion and the children born from her so large in number they seem without end. For those who so teach the Law have many more students than those who so preach the Gospel, because it is a message of the cross, 1 Cor.1:18[120]. But it[121] is still, nevertheless, all free of charge, and all of the children of Hagar[122] are excluded; because the children of the maid together with their mother are expelled out of the house, and receive no inheritance with the children of the free woman[123], as St. Paul afterwards will say.
“ -- Now if we belong to the children of the free woman[124], then the Law, which rules our old man, is abolished for us (as far as our salvation is concerned), as it is stated in Rom. 7:3 ff.[125] For as long as the Law ruled over us, it was impossible that we could have children begotten by the Holy Spirit[126], then grace had become known, but we altogether remained slaves together with them. When the Law rules over people, they, indeed, are certainly not idle, but they work severely, and let it become terribly painful for them, they endure the burden and heat of the day, give birth to and produce many children, nothing but illegitimate children, and thus in this way they do not belong to the free mother at all. Therefore they must for as long as they stay with Ishmael yet finally be excluded from the house and inheritance, die and be condemned. Therefore it is impossible that by the Law people should obtain the inheritance, that is, be declared righteous and be saved, if they allow themselves to be weighed down under the same burden with works and children born from them. Therefore accursed are all kinds of works, doctrine, lives and worship of God which serve for this purpose that one thereby should be come righteous before God by them.” (On Gal.4:27).
Again Luther states: “But this Office of Preaching ministry is of twofold. One seeks to win men without Christ. This is the preaching of the Law, which demands of us nothing but works, and either makes arrogant saints, who without accomplishing anything, would pursue their own free, unhampered course through the wild and watery wastes, or only terrifies and drives away the consciences which, without works, are timid and weak.
“--- Hence the labour and effort of the entire night (of the Law) must prove vain and lost until Christ comes with the other kind of Office of Preaching, --- until He brings with Him the dawn and revelation of the comforting and cheering Gospel that enlightens the hearts of men with the knowledge of the grace of God, --- until He commands us to let down the net for a draught (catch of fish). When this is done at His Word and command, great and rich fruits are the result. Then men’s hearts are willing and ready to come to the obedience of the faith in Christ[127], yea, even to press forward to it, and to venture life and limb in its attainment, as Christ says in Mat.11:12 says: ‘From the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.’” (SL XI, 1333 f; Luther Church Postils Vol.4, page 164, Lenker Edition).
3.THE STRICT DISTINCTION BETWEEN LAW AND GOSPEL IS OF THE GREATEST IMPORTANCE FOR THE PASTOR BECAUSE ONLY THEN CAN HE BREAK THE RULE OF SIN, BRING ABOUT TRUE SANCTIFICATION AND DILIGENCE IN DOING GOOD WORKS IN THE CONGREGATION (CO-MINGINGLING OF LAW AND GOSPEL IS THE GREATEST OBSTACLE TO TRUE SANCTIFICATION).
-- With this of course human reason has always disagreed. As the reason why one wants to mix the Law with Gospel, or expressed in a different way, why also one always wants to base justification and salvation on works, one has stated this, that it then proceeds better with the sanctification and the good works. Reason has never judged it otherwise than thus: If you teach that people are justified and saved without the works of the Law, then they no longer do good works. On the other hand (they argue), if you want to bring it about that people are diligent in doing good works, then you must teach that righteousness and salvation before God must at least in part be earned. As we have already said, this is how reason has judged it from the beginning. The apostle writes in Rom. 6:1, “What shall we say then? Shall we continue in sin that grace may abound?”[128] From this text it follows that the objection was being made against the doctrine of grace taught by the Apostle that grace makes people secure in their sins and sluggish in doing good works. The papists and sects accuse us up to the present day that we hinder sanctification and good works because we purely divide Law and Gospel and teach that righteousness and salvation alone are out of God’s grace and not from our works. With our doctrine of grace we are slandered as enemies of sanctification and good works. Yes, even we ourselves, individual Christians, pastors and congregations, are inclined to push the Gospel to the side and grasp the Law and use all kinds of reprimands of the Law, if in the congregation there is not the desire to make progress with the sanctification and the good works.
USE OF LAW TO BRING ABOUT SANCTIFICATION MAKES MATTERS WORSE
But this is truly actually a temptation of Satan against which we by God's grace must stand firm. It is bad when worldly tendencies gain ground in the congregation; but the state of affairs becomes even much more worse when one wants to improve this by the Law. There the light of Christian knowledge has become lost. Consciences must be ruined there more than ever in blindness and error. If the preacher wants to make people live a Godly life by the Law, then the result can only be twofold.
In the first place, in this way that sins and shortcomings are only removed outwardly by the demands and threats of the Law. Now, however, such sinners will then regard themselves as good Christians, who instead of believing in the Lord Christ, will trust in themselves and be lost forever, since now they are occupied with the works of the Law before God. But of these people the Scriptures say that they are under the curse, Gal 3:10[129]. Hence with the Law we are only making more children of the Law who as slaves do their works and, finally, they are cast out and have no part in the inheritance (of salvation)[130].
In the second place, the Law can, if a person wants to make people live a Godly life by the Law, also have this effect, that those who want to observe the Law also outwardly break through all barriers (erected to prevent sin). The Law indeed certainly does not put to death the inner desire to sin, but only increases (excites) the desire to sin more. Now if a person tries to restrain sin by the use of demands and threats of the Law, then the person who is admonished will also become totally weary of his being reproved by the Law and wants to know nothing about any barriers erected to prevent him carrying out the appetite he has for his desires to sin.
If the pastor, for example, wants to combat the sin of the stinginess in regard to giving in his congregation with the Law, then the outcome is either dead works[131] or an open break (rupture) with the church. Those who are moved by the Law to give more diligently of their gifts, but not, because they feel inwardly and out of love to God strongly urged to do this for this purpose, do so only because they are forced to. By this they think that because they outwardly do good works, then they are also good Christians. On the other hand, to others the constant demanding and threatening becomes too much. They say: “I want to know nothing of such a congregation in which one is always commanded to give,” and run away from it
RIGHT USE OF THE GOSPEL BRINGS ABOUT TRUE SANCTIFICATION
But the result is completely different if the pastor uses the Gospel against those things that will do harm to the congregation, the medicine which God has given in this world for sin and all its evil consequences. Through the Gospel the pastor will break the rulership of all sin. After sin has been revealed by the Law to man, then it will become evident to him from the Gospel that God has forgiven the sinner all his sins for Christ’ sake. The sinner experiences the wonderful fact that God spared not His only-begotten Son, but has delivered Him up (as a sacrifice on the cross) for us all[132], also for him. This gains the heart of the sinner. The sinner who up until now was alienated from God, now God in the presence of Jesus Christ acknowledges that He is his dear father.
Because in faith he firmly believes that Christ has died for him, then he comes to the state of mind that he says: Now I also want to live for Christ[133]. By the Gospel the preacher lifts the sinner to heaven; then the things here on this earth have also lost their power to rule over (dominate) the Sinner. By the Gospel the preacher makes the person rich in God, richly in eternal, heavenly blessings; hence the heart of man lets go completely by itself of the goods of this earth, as if they were the greatest burden. By the Gospel the heart of man is filled with peace and joy in the Holy Spirit; hence it completely by itself dies to the joys of this world. Now it knows a higher joy. By the power of the Gospel it occurs there that one says in the heart:
“Jesus, priceless Treasure,
Source of purest pleasure,
Truest Friend to me,
Ah, how long I’ve panted,
And my heart hath fainted,
Thirsting, Lord, for thee,
Thine I am, O spotless Lamb!
I will suffer naught to hide Thee;
Naught I ask beside Thee.”
“Hence with earthly treasure!
Jesus is my pleasure,
He is all my choice,
Hence thou empty glory!
Naught to me thy story,
Told with tempting voice;
Pain, or loss, or shame, or cross,
Shall not from my Saviour move me.
Since He deigns to love me.”[134]
This is the wonderful effect which the Gospel produces in the heart of man!
WHEN A PERSON TRULY BELIEVES IN CHRIST THE GOSPEL ALSO DRIVES OUT THE LOVE OF SIN AND IMPLANTS THE DESIRE TO SERVE CHRIST IN TRUE SANCTIFICATION
Hence (by the power of the Gospel) the heart is inwardly made free from sin and filled with love and the desire for sanctification and good works. And the Gospel is the only means that can produce this effect in mankind. Therefore the Apostle writes in Rom.6:14, “For sin shall not have dominion over you; for ye are not under the Law, but under grace.”[135] And in Rom.7:5,6 it is stated: “5. For when we were in the flesh, the motions of sins, which were by the Law did work in our members to bring forth fruit unto death. 6. But now we are delivered from the Law, that being dead wherein we were held, that we should serve in newness of Spirit, and not in the oldness of the letter.”[136] In Gal. 3:2 the Apostle calls to the Galatians who wanted to depart from the life under the power of the Gospel and go back again under the Law, “This only would I learn of you, Received ye the Spirit by the works of the Law, or by the hearing of faith?”[137] If there is not the right growth in our congregations with sanctification and good works, then we pastors have every reason to examine ourselves as to how it stands with us in regard to the distinction between Law and Gospel. That would indeed be strange if a preacher proclaimed the pure Gospel which promises to save from hell and to break all the chains of sin, and if it thereby is still not able to produce sanctification and true good works. The Gospel gives heaven and salvation and the Holy Spirit. It must also always bring about true good works.
ONLY THE GOSPEL AND NOT THE LAW PRODUCES TRUE GOOD WORKS.
Only the Gospel and not the Law produces true good works. The most the Law can bring about is only the appearance of good works. This is easy to recognize. What is important with works? Is it perhaps only in this that just the mere outward works are done? Is it important that someone makes a movement of the hand into his pocket and pulls out from it his dollars or perhaps ten dollars? Certainly not! If the silver or gold merely were important to God, then God could easily have taken it all beforehand, because everything is His. He has no need for the gifts of men. What does He care for in the outward work?
But in His great condescension it is very important to Him if someone, who out of love for God who has become His Father in Christ, puts his hand in his pocket and from it brings out silver and gold. Such works are precious to God. It all comes down to the fact that the outward act of giving is to be supported by the right inner attitude that says in the heart: “Christ died for me; now my whole life and my earthly goods belong to Him.” But this attitude comes into the heart through the Gospel. If somebody wanted to say: “What should I care about whether I have the right attitude from which gifts should flow! If only the necessary money is obtained!” then that would be speaking like a pagan. Whoever speaks like that does not even know the difference between heathen works and Christian good works.
MERE OUTWARD WORKS WITHOUT FAITH ARE AN ABOMINATION BEFORE GOD.
Here perhaps some may think: But a person can rather perform outward works by observing the Law. This is possible in certain circumstances. The human heart is a strange thing. Also in himself a person can be compelled to observe the Law even if he does not see any need to repent and to believe in Christ. If a man can avoid the repentance of the heart, he gives hundreds and thousands of dollars. In this way it is explained how the Roman Catholics so often have shown many outward works. They exempt their people from humbling themselves before God. But those are cursed works! There is no greater abomination before God, like someone in a self-righteous attitude trying thereby to earn heaven for himself by doing works.
These works have the meaning: "God has been so foolish that He sent his Son to redeem me. I can do that myself, I can bring myself to heaven." Such works are completely without blessing before God and salvation is lost as well! For God’s Word says so clearly and plainly: “For as many as are of the works of the Law are under the curse” Gal.3:10. The Papal Church is the abomination of all abominations. It plunders the people as to what belongs to them in this life and at the same time robs them of salvation.
PASTORS, DILIGENTLY AND PURELY PREACH THE GOSPEL OF OUR HEAVENLY INHERITANCE.
-- We do not want works to be compelled to be done in this manner, but by God's grace all works are to grow out of the Gospel. The works which flow from this source are truly good works that are pleasing to God and will be crowned with an eternal reward of grace. And – if we only believe it -- we also in this way produce many works in our congregations. Let us only keep on with the preaching of the Gospel and with evangelical admonition. Then our congregations will also be rich in good works.
The human heart is never neutral, but must always have something on which it relies. There is no person whose heart relies on nothing. If we could look into the hearts of people, then we would see that every human heart has grasped a certain possession on which it depends and which it regards as the greatest possession (highest good) in this world. Now by nature the heart of every person relies on earthly things. The man who has turned away from God (in unbelief) cannot regard God, the grace of God, salvation, etc. as his greatest possession (highest good), but he regards the treasures of this world, the sins of this world, etc., as the most precious things which he desires. Now if one wants to separate the heart of the person from earthly things, then one must offer him a greater possession (blessing). But the greater blessing (possession) is given to him by the Gospel. The Gospel gives him heaven and salvation. Whoever possesses these goods can no longer be taken captive even by the things of this world. If therefore we preachers want to rescue those whose souls which have been committed to our pastoral care from their earthly minds, then we must diligently and purely preach the Gospel of our heavenly inheritance. There is not another means to put to death the love for the things of this world in the heart. Only the preaching of the Gospel is that which conquers (overcomes) sin in this world, nothing else.
PASTORS MUST DILIGENTLY PREACH ABOUT THE VITAL IMPORTANCE OF THE TRUE CHRISTIAN PERFORMING GOOD WORKS FLOWING FROM FAITH AND OUT OF LOVE TO THE SAVIOUR.
Diligent, yes, constant admonition to do good works is not legalistic in nature. The legalistic nature consists in this that you want to produce good works by the Law, instead of constantly drawing forth these works by bringing to mind the mercy of God which the Christian has received. The pastor is obligated diligently to admonish all members of his congregation to perform good works (out of love to Christ). This admonition, if it is of the right kind, namely, an admonition by the mercy of God, also never remains without fruit.
Therefore, among other things the late, blessed Dr. Walther in his "Pastoral Theology" says the following: “All true Christians are so constituted that by the admonition of the Word of God they will let themselves be persuaded cheerfully to do all that the Lord asks of them. Christians, however, must be continually encouraged to do good works and to cease from sin. Many preachers accomplish little in this respect because they attempt to do by the demands, threats and rebukes of the Law what can be done only by the exhortation of the Gospel. Such preachers are really not aware that they have a mighty weapon which they are not using. Although true Christians are still afflicted with many frailties, they do not mean to despise the Word of God; they desire to live unto Him who died for them; they are not minded to serve sin, the world and the devil, but would rather altogether be renewed after the image of God. Therefore, when such Christians hear the voice of their gracious God speaking to them through their preacher, they will not and cannot despise it. (Translation from Pastoral Theology by Dr. Fritz, p.77,78)
“In this way our beloved Luther speaks. He writes in a sermon on the Epistle for the19 th Sunday after Trinity in his Church Postil[138]:
‘1. Here again is an admonition for Christians to follow up their faith by good works and a new life, for though they have forgiveness of sins through Baptism, the old Adam still adheres to their flesh and makes himself felt in tendencies and desires to vices physical and mental. The result is that unless Christians offer resistance, they will lose their faith and the remission of sins and will in the end be worse than they were at first; for they will begin to despise and persecute the Word of God when corrected by it. Yea, even those who gladly hear the Word of God, who highly prize it and aim to follow it, have daily need of admonition and encouragement, so strong and tough is that old hide of our sinful flesh. And so powerful and wily is our old evil foe that wherever he can gain enough of an opening to insert one of his claws, he thrusts in his whole self and will not desist until he has again sunk man into his former condemnable unbelief and his old way of despising and disobeying God.
‘2. Therefore, the Gospel ministry is necessary in the Church, not only for instruction of the ignorant – such as the simple, unlettered people and the children – but also for the purpose of awakening those who know very well what they are to believe and how they are to live, and admonishing them to be on their guard daily and not to become indolent, disheartened or tired in the war they must wage on this earth with the devil, with their own flesh and with all manner of evil.
‘3. For this reason Paul is so persistent in his admonitions that he actually seems to be overdoing it. He proceeds as if the Christians were either too dull to comprehend or so inattentive and forgetful that they must be reminded and driven. The apostle well knows that though they have made a beginning in faith and are in that state which should show the fruits of faith, such result is not so easily forthcoming. It will not do to think and say: Well, it is sufficient to have the doctrine, and if we have the Spirit and faith, then fruits and good works will follow of their own accord. For although the Spirit truly is present and, as Christ says, willing and effective in those that believe, on the other hand the flesh is weak and sluggish. Besides, the devil is not idle, but seeks to seduce our weak nature by temptations and allurements.
‘4. So we must not permit the people to go on in their way, neglecting to urge and admonish them, through God’s Word, to lead a godly life. Indeed, you dare not be negligent and backward in this duty; for, as it is, our flesh is all too sluggish to heed the Spirit and all too able to resist it. Paul says ( Galatians 5:17): “For the flesh lusteth against the Spirit, and the Spirit against the flesh … that ye may not do the things that ye would.” Therefore, God is constrained to do as a good and diligent householder or ruler, who, having a slothful man-servant or maid-servant, or careless officers, who otherwise are neither wicked nor faithless, will not consider it sufficient once or twice to direct, but will constantly be supervising and directing.
‘5. Nor have we as yet arrived at the point where our flesh and blood will joyfully and gladly abound in good works and obedience to God as the spirit is inclined and faith directs. Even with the utmost efforts the Spirit scarce can compel our old man. What would be the result if we were no more urged and admonished but could go our way thinking, as many self-satisfied persons do: I am well acquainted with my duties, having learned them many years ago and having heard frequent explanations of them; yea, I have taught others? It might be that one year’s intermission of preaching and admonition would place us below the level of the heathen.’” (Walther Pastorale, page 86 ff. Translation from Sermons from Martin Luther Vol.8, pages 304-306. Lenker Edition.).
[Translator’s Note: This is the end of the Essay of Dr. Piper’s as it appeared in the Kansas District Synodical Report of 1892. We have tried to obtain the remainder of Dr. Pieper’s explanation through consulting the Concordia Historical Institute, but to no avail.
Dr. Pieper still had the last portion of the Essay to explain:
“Thesis 2.
The strict division of Law and Gospel is of the greatest importance for everyone:
C. for the entire Christian congregation; because only then can they
1. judge correctly the carrying out of the Office of their Pastor and practise rightly the supervision of the same, which is commanded by God (Colossians 4: 17);
2. judge and deal (care for, Ed.) with their individual members correctly, as well as practise (exercise, Ed.) in the right manner the discipline commanded by God towards those who have fallen into sin; also only then can they take up the right position over against the world;
3. only then can they proceed with the establishment and administration of church order in a truly Christian way.”
This we are at present not able to obtain.]
[1] A mortal sin is a deliberate wilful sin in which a Christian acts contrary to instruction from God’s Word and against the dictates of his conscience whereby he loses saving faith. All sins of unbelievers are mortal sins since they do not believe in Christ as their only Saviour. Venial sins according to Scripture are the sins of weakness, rashness or ignorance which are committed by believers, which though the sins in themselves deserve eternal death, yet for Christ’s sake, the believers puts his trust alone in the atoning sacrifice of Christ on Calvary and thus these sins are pardoned. Ed.
[2] Kretzmann explains this point as follows: “This is a sweeping statement concerning the Moral Law, and one which puts the doctrine of justification into the very center of Christian preaching. He that is justified in Christ through faith and by virtue of the merit of Christ is acknowledged by God as just, is no longer under the Law, for Christ is the end of the Law to them that believe, Rom. 10:4; 6: 14,15; Gal. 2:21; 3: 21. A person justified in this manner is clothed with the righteousness of Christ and no longer is subject to the condemnation of the Law. The Law, as demanding a perfect fulfillment, no longer exists for him. ‘But the meaning of St. Paul is that the Law cannot burden with its curse those who have been reconciled to God through Christ; nor must it vex the regenerate with its coercion, because they have pleasure in God’s Law after the inner man.’ (Concordia Triglotta, 963). To a believer in his capacity as Christian, as justified before God, the Law, as Law, shall no longer be applied. And evangelical admonitions that have the sanctification of the believers in view must never assume the character of legal driving.” (NT, II, 371-372).
[3] Kretzmann correctly comments on this: “They not only went to the very limit of their ability, but even beyond, exceeding the measure of their power in their eagerness to come to the aid of brethren that were still poorer than they.” (NT, II, 202).
[4] Kretzmann translates: “For I know your willingness.”
[5] This verse is found in the ALHB 550v1. In the German Gesangbuch used here in Australia it is found in Hymn 1143v1. This hymn has 16 verses. After research I have been able to find a standard translation for the 3 verses of this hymn as given below. This was done by Matt. Carver and found on the website Hymnoglypt. In the Australian Gesangbuch they are verses 2, 5, 6.)
[6] Kretzmann states on this verse: “When the commandment was brought to his attention, when the Law was revealed to him in its full extent and in the spirituality of its demands, then sin revived, it regained its real vitality and power in its enmity toward God, in its activity in opposition to His holy will…. With the sense of conscious guilt, the sense of the penalty of death makes its appearance. If a person could keep the Law, then he could live through the Law. But this object cannot be realized; on the contrary, the sinner, face to face with the condemnation of the Law, begins to feel the terror of death and hell. He realizes his utter inability to fulfil the Law as God demands it, and that consciousness draws the picture of death before his eyes.”
[7] Luther’s German: “You have lost Christ those of you who want to become righteous through the Law and have fallen from grace.” BLW.
[8] The Gentiles were in a condition of grace and salvation only by faith, the gift of God’s mercy. Instead of boasting of their own importance in the eyes of God, of being proud in their own conceit, they should fear. For if God did not spare the Jews who rejected Christ, He will not spare them if they reject him too. Since the Gentile Christian is in a state of grace only by faith, and since faith excludes boasting, he had better beware lest in his pride he fall away from faith and share the very fate of those whom he was tempted to despise.
[9] Texts.
[10] Formula of Concord Thorough Declaration, Article V, Triglotta, 951.
[11] Understanding.
[12] Examine.
[13] Teachers.
[14] Pope from 1846 to 1878.
[15] In 1892 when this essay was written Pope Leo XIII was ruling. He ruled from 1878 until 1903.
[16] When Pieper here speaks of the papacy he is not referring to those individual Roman Catholics who, in spite of the errors found there, the Holy Spirit through Baptism and the Gospel has brought to the faith.
[17] Pieper is here referring to Decisions of the Council of Trent (1546-1563) in which the papacy pronounced the curse on the Gospel of Christ.
[18] Rom.8:32.
[19] Pieper is not using the word “sect” to refer to antichristian groups or cults like the Jehovah’s Witnesses. He is using it in the sense of our Lutheran fathers to refer to any body of people in the visible church who agree on certain doctrines but who differ from the orthodox Lutheran Church. Often in Lutheran books of doctrine it is used to refer to Reformed groups who differ with the orthodox Lutheran Church.
[20] Highest and purest form of something.
[21] Pieper stresses elsewhere that wherever the Gospel is proclaimed there the Holy Spirit works faith, also among Reformed churches. What he is particularly stressing here is that their errors (a) of particular grace (denial of universal grace: “Christ saved only the elect.”), (b) where it occurs of decision theology ( “By your work of making a decision for Christ you accept the work of Christ and are saved.”), (c) their over-emphasis on sanctification rather than on justification, (d) their errors on election, (e) perfect sanctification (“Even the believer can lead a perfect life here in this world), (f) “once saved always saved,” mix Law and Gospel and cause the lost sinner in the final analysis if believed to look to his works for salvation. We rejoice that the Holy Spirit in many Reformed churches as well as in heterodox Lutheran churches in His grace does not let many believers in Christ believe these errors in their heart and follow them to their ultimate conclusion. This is called by our Lutheran teachers a “fortunate inconsistency.” But there are also many true Christians who also then believe these errors and who do lose their faith thereby.
[22] Rom.3:20, “Therefore, by the deeds of the Law there shall no flesh be justified in His sight.”
Gal.3:10, “For as many as are of the works of the law are under a curse. For it is written, ‘Cursed is everyone who doesn’t continue in all things that are written in the book of the law, to do them.’”
[23] Or be a member.
[24] “Try the spirits.” This expression is taken from 1 John 4:1, “Beloved, believe not every spirit, but try the spirits whether they are of God; because many false prophets are gone out into the world.”
[25] Gal.3:21(b), “For if there had been a Law given which could make alive, most certainly righteousness would have been of the Law.”
[26] Spiritually alive.
[27] Luther here means the Gospel.
[28] Gal.3:21(b).
[29] Here Luther is referring to Thomas Muenzer and the Anabaptists.
[30] Luther is referring to the time before his conversion when he went through that terrible “sweat-bath” of the Law. The more he sought to save himself by his works the more terrified and frightened of damnation he became.
[31] He is referring to the correct division of Law and Gospel.
[32] Study and learn as much of God’s pure Word as possible.
[33] Other faithful teachers of God’s Word besides Luther.
[34] The German word means to take time off for a holiday.
[35] Already now in 1537 Luther could see signs of laxity and a lack of true spiritual interest among the common people, as well as a tendency to want to compromise and to bring in false teachings by some of the pastors. He was very concerned about what would happen to the true Lutheran Church after his death.
[36] Medical doctor. Reference to Christ.
[37] The German for “under the condition” has more the meaning “under these circumstances.”
[38] Luther is here referring to the sins of ignorance and weakness of the Christian which are covered by the righteousness of Christ, 1 John 2:1. Deliberate, wilful sins expel faith and we then by our unbelief forsake the cover and protection of his grace, Heb.10:26,27.
[39] German also means “to inundate, to swamp.”
[40] to lead a Godly life.
[41] out of love to Jesus.
[42] Good works which alone are produced by the Gospel and which flow from faith in Christ and are fruits and proof of faith.
[43] Outward appearance, pretence.
[44] That is, God convicts the person in his heart of His wrath that he deserves in hell.
[45] God shows lost sinful man and brings home to him the vivid realization that he is truly lost and without faith is on the road to hell; he is without hope and in spiritual death while he remains in his sins and trying to trust in his works.
[46] “the letter of the Law” means that God convicts the sinner with the full force and strict application of the Law.
[47] Luther’s translation of Gal.3:2 which reads in KJV: “This only would I learn of you, Received ye the Spirit by the works of the Law or by the hearing of faith?”
[48] Lit.: remains under the Gospel.
[49] Blessings.
[50] Laziness in our sanctification.
[51] Before you were converted.
[52] False teachers.
[53] The expression “for Christ’s sake” means because of Christ’s work of Redemption alone.
[54] 1 Cor. 2:2.
[55] Gal.1:23, “But they had heard only that he which persecuted us in times past now preacheth the faith which once he destroyed.”
[56] Rom.3:28.
[57] Enthusiast: those who like Thomas Muenzer claimed that the Holy Spirit spoke to them directly outside of the written absolutely inspired Word of God.
[58] On the forgiveness of sins, life and salvation which Christ has earned for the whole world by His suffering and death.
[59] Reference to the Ohio and Iowa synods.
[60] Luther’s German: “So halten wir nun dafür, daß der Mensch gerecht werde ohne des Gesetzes Werke, allein durch den Glauben.”– Rom. 3:28.
Translation: “So we now hold that a man is justified without the works of the Law, by faith alone.”
Luther: “I know quite well that here in Romans 3:28 that in the Latin and Greek text the word “solum” [alone] is not present, and so Papists need not lecture me about such a fact. . . . But one must not ask the experts in Latin about what the German language should say, as these Jackasses do, but one must ask the mother off the house, the child in the street, the simple man in the market . . . and one must speak German with them…”
When he was criticised for inserting the word "alone" after "faith" in Romans 3:28, Luther replied in part: "The text itself and the meaning of St. Paul urgently require and demand it. For in that very passage he is dealing with the main point of Christian doctrine, namely, that we are justified by faith in Christ without any works of the Law . . . But when works are so completely cut away – and that must mean that faith alone justifies – whoever would speak plainly and clearly about this cutting away of works will have to say, 'Faith alone justifies us, and not works'."
[61] Luther’s opponents took great “offense” and attacked him for including the word “alone” in Rom.3:28. Luther stresses that the text and context teaches this doctrine clearly. He points out that if his opponents want to take “offense” at the use of the word “alone,” this does not detract from the fact that this text teaches salvation by grace through faith alone. To teach otherwise is to say “that it is not Christ’s death alone that takes away our sins, but that our works too have something to do with it.”
[62] Not the Law in its severity and the Gospel in its sweetness as Scripture requires.
The Law is “sweetened” by the “Gospel” by many preachers today who falsely and wickedly state: “Try to be good like Jesus and do as much good as you can. He knows that you can’t be perfect. But He loves you and since He died for you on the cross He will overlook where you failed. But you must try to be as good as you can if you want to go to heaven.” What a wicked anti-scriptural teaching! What a terrible mixing of Law and Gospel!
[63] Pieper here has in mind Gal. 3:10 which reads, “For as many as are of the works of the Law are under the curse; for it is written, Cursed is every one that continueth not in all things which are written in the Book of the Law to do them.” Paul here by the Holy Spirit quotes Deut. 27:26. An excellent translation of the latter part of Gal. 3:10 which brings out the original Greek thoroughly reads: “Cursed be everyone who does not continue to abide (live and remain) by all the precepts and commands written in the Book of the Law in order to do them.’”
[64] Rom.5:20 (a), “The Law entered that the offense might abound.”
[65] Christ.
[66] I do not know the edition of Luther’s works which Pieper here uses. But since it gives more detail than the American Edition I have included both.
The American Edition translates Luther’s comments on Gal.3:19 as follows:
“These are distinct matters; therefore their use is distinct also. Hence the uses of these things must not be confused. “A woman shall not wear anything that pertains to a man, nor shall a man put on a woman’s garment” (Deut. 22:5). Let the uses of the things remain distinct; otherwise sheer confusion results. The male was not created for spinning; the woman was not created for warfare. Let the proper station and task be attributed to each person: let the preacher and bishop teach; let the prince, etc., rule; let the people obey the magistrate. In this way let every creature serve in its own order and place. Let the sun shine by day, and the moon and stars by night. Let the sea produce fish, the earth produce plants, and the forests produce animals and wood.
“In the same way let not the Law usurp for itself an alien function and use, that of justification; but let it leave this solely to grace, to the promise, and to faith. Let the monks fast, pray, and dress differently from the rest of the Christian people. Let them do this, that is, and even more to tame the flesh and put it to death. But let them not attribute to these disciplines the function of justifying in the sight of God, for this is an alien function that does not belong to them. What, then, is the function of the Law? Transgression. Really a lovely function! ‘The Law,’ he says, ‘was added because of transgressions’; that is, the Law was added beyond and after the promises until the offspring would come. Thus in Rom. 5:20: ‘The Law came in,’ that is, after the promises of grace and until Christ, who would fulfill the promises.’”
[67] Literally: form or mode of expression.
[68] Literally: “conclude peace”
[69] Or: “surrendered.”
[70] The merit of Christ refers to the forgiveness of sins, life and salvation which Christ alone has earned for lost mankind by His sacrificial work of Redemption.
[71] This is a Latin expression which refers to the error that faith needs the power of love to earn one’s salvation. What this means is: faith +love = salvation. The Bible and orthodox Lutheranism teaches: faith in Christ alone = salvation (Justification). Then this faith shows itself in works of love (Sanctification).
[72] See Eph.2:8,9.
[73]American edition (Vol. 34, page 91); S L XVI, pages 1688-1689. This portion was a special subsection on Justification in this treatise.
[74] What Pieper means is that this way of speaking should be avoided because it mixes Law and Gospel.
[75] Without works.
[76] Pieper used the Müller German Edition, page 620. For simplicity of translation we have used the 2005 Concordia Edition of the Book of Concord, page 543. The Triglotta translates these words as follows: “But if the question is, whereby and whence faith has this, and what appertains to this that it justifies and saves, it is false and incorrect to say:… That faith cannot justify without works; or that faith justifies or makes righteous, inasmuch as it has love with it, for the sake of which love this is ascribed to faith [it has love with it, by which it is formed]; or that the presence of works with faith is necessary if otherwise man is to be justified thereby before God; or that the presence of good works in the article of justification, or for justification, is needful, so that good works are a cause without which man cannot be justified, and that they are not excluded from the article of justification by the particulae exclusivae: absque operibus etc., that is, when St. Paul says: without works. For faith makes righteous only inasmuch as and because, as a means and instrument, it lays hold of, and accepts, the grace of God and the merit of Christ in the promise of the Gospel.” (p. 931).
[77] Diagram by BLW.
[78] Gal.5:6 states: “Faith which worketh by love.” These words teach that it is faith, and faith alone, that accepts the righteousness of Jesus Christ. This is justification by grace through faith without works. Once a person believes in Christ, is justified, then immediately faith produces and is active in works of love. This is sanctification.
[79] See Eph.2:8,9.
[80] Article of faith.
[81] The term “Neo-Arians” seems to be a reference to the errors on the doctrine of the Trinity being expressed by some of the radicals in the left wing of the Reformation.
[82] German also means hypocrite.
[83] Ritualists.
[84] A group of learned people in the Catholic Church who specialised in canon law, who drew up religious rules and man-made laws relating to faith and morals.
[85] Highly educated men in the Catholic Church who speculated on doctrinal matters based on human reason, the philosophy of ancient Greece and the traditions of the church. They also used their reason to defend Catholic doctrine against Luther.
[86] 354- 430 AD.
[87] The Latin name of (Saint) Jerome.
[88] The Luther quote has been broken down into shorter paragraphs.
[89] Or “dawn.”
[90] All the bolded emphasis in this article and the headings are the translators.
[91] German literally means “to rise or to dawn.”
[92] Out of love to Christ.
[93] Pieper means “in the sight of God when they flow from faith.”
[94] See Pieper’s excellent essay, “The Laymen’s Movement and the Bible” in the book “What is Christianity and Other Essays” translated by J.T. Mueller. In a wonderful, Biblical manner from pages 205 to 214 Pieper deals with the importance and value of true good works for the Christian.
[95] Pieper: “Good works are God’s work. He is the efficient cause of them. While the new man of the Christian co-operates in performing them, this co-operation is so completely subordinate to God’s operation that the Christian does the good only so far as and so long as God works in and through him. Scripture expressly calls the good works of Christians God’s work, God’s operation (Phil.2:13; 2 Cor.3:5; 1 Cor.12:6-11; Eph.2:10). And who will dare to place a low valuation on the works of the great God?” (Dogmatics, III, 60, 61).
Pieper: “The works of Christians are pronounced good…. Col.1:4; Rom.15:14;…Christ’s atoning blood, which cleanses the person of Christians, by that very fact cleanses also their works.” (ibid, 40).
[96] Phil.2:13, “For it is God which worketh in you both to will and to do of his good pleasure.”
2 Cor.3:5, “Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God.”
Eph.2:10, “For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.”
[97] Pieper: “Scripture furthermore declares that they (good works flowing from faith of Christians, BLW.) are worth more than heaven and earth in that, while heaven and earth will pass away, the good works of Christians abide. All the earthly possessions of men, of Christians, too, will be consumed by the fire of Judgement Day, but the good works of Christians, also those performed by means of their perishable possessions, will not be consumed, but will follow them into eternity (Rev.14:13) and will be crowned with an eternal reward of grace (Mat.5:12; 19:29; 10:42; Gal.6:9).” (ibid, p. 61).
[98] A groschen was worth 12 pennies (12 cents), a relatively small sum.
[99] A reference to the Lord’s Prayer.
[100] These true works of love or good works indicate that we are true believers in Christ.
[101] What Pieper means here is further explained in his essay, “The Laymen’s Movement and the Bible” in the book “What is Christianity and Other Essays”:
“The outward witness consists in the fruits of faith, that is, in our good works, which the Holy Spirit produces in us. These divine fruits of the Spirit testify that we are the children of God. For example, when Christians perceive that they love God’s Word, they should regard this love as the Holy Spirit’s own testimony that they are God’s dear children. They may rest assured of this, since true love for the Gospel is found only in true believers, John 8:37. A further witness of the Holy Ghost in one’s heart is one’s love for the brethren: for He is the sole Author of this love. St. John declares: ‘We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death’ (1 John 3:14)…”
“Luther writes: “Regard your good works as an infallible indication, as an official seal, so to speak, of the genuineness of your faith. And why? If I realize that the good works which I perform flow from love, then I am sure that my faith is sincere.” (pages 209,210).
[102] In the mere outward performance of the act or just mechanically going through the motions of the act without faith and without understanding its true meaning.
[103] Dr.Walther writes in his Law and Gospel: “(The pastor) must give that medicine to the sick which is for the particular ailment with which they are afflicted. In the same manner a preacher must give to each of his hearers his due: he must see to it that secure, care-free, and willful sinners hear the thunderings of the Law, contrite sinners, however, the sweet voice of the Savior’s grace. That is what it means to give to each hearer his due.
[104] By showing them their sin, their lost condition and God’s punishment over sin.
[105] Those who live on impenitent in their sin and see no need of a Saviour.
[106] Eph. 2:1 (b), “(You) were dead in trespasses and sins.” By nature, as people are born into this world, they are in a state of spiritual death and because of their carnal sinful nature they seek to do only that which is evil in the sight of God and unless the Holy Spirit works faith in Christ through the Gospel they stubbornly remain in their state of unbelief.
[107] Dr. Pieper is here speaking about the old Adam of the Christian. He will never be converted; he will always love sin and error, and hate truth and Godliness. In this sense the old Adam or the sinful flesh is carnally secure. But the new man, or the new nature, which dwells in the Christian by faith in Christ is ruled by the Holy Spirit.
The Christian according to the new man loves to do God’s will, delights in serving God out of love to Christ and fights and resists the old Adam through the power of the Gospel of Christ. That is why true Christians still need the Law as a mirror to crush this carnal security as the Christian still sees how much according to the old Adam he still sins in weakness, rashly and in ignorance.
The Christian still needs the Gospel daily for his faith to be strengthened and for his new man to be increased in his resolve to resist the old Adam. According to the new man the true Christian loves God’s Law as he uses it as a guide for his life to show his love for Christ in faithful service to Him.
[108] In his Law and Gospel Dr. Walther comments on this text: “Here you have an instance of the execration of a preacher who knows that his congregation needs an application of the Law, but who for a piece of bread keep silent. Verily, let woe be cried, woe upon every one who furnishes soft pillows and cushions for secure sinners! They are lulling those to sleep with the Gospel who ought to be roused from their sleep by means of the Law. It is a wrong application of the Gospel to preach it to such as are not afraid of sinning. On the other hand, an even more horrible situation is created if the pastor is a legalistic teacher, who refuses to preach the Gospel to his congregation because he says: ‘These people will misuse it anyway.’ Are poor sinners on that account to be deprived of the Gospel? Let the wicked perish; nevertheless the children of God shall know how near at hand their help is and how easily it is obtained. Any one withholding the Gospel from such as are in need of consolation fails to divide Law and Gospel. Woe and again woe to such a one!” (Lecture 4).
[109] On the basis of the Hebrew Dr. Kretzmann further explains this: “Literally, ‘who sew together for themselves coverings for all joints of My hands and make caps for the head of every size to catch souls!’ that is, their false prophecies served to cover the joints of the Lord, so that He was hindered in carrying out His intentions against them; and they provide veils, or caps, thick coverings, for the heads of all men, no matter what their status and stature, so that they fit each individual ease and keep the persons concerned from hearing and seeing the truth and the effect of the truth upon others.”
[110] Dr. Kretzmann: “coaxing them to their destruction.”
[111] Dr. Kretzmann: “Ye will hunt the souls among My people, and ye will save souls alive among you!” that is, they would cause the souls of others to perish, while making every attempt to save their own.
[112]Dr. Kretzmann: “The reward of unrighteousness, the price which they demanded for their false messages proclaimed by them.”
[113] Dr. Kretzmann: “To barter away immortal souls for paltry gain.”
[114] Dr. Kretzmann: “By promising safety to those on the broad way to ruin.”
[115] Dr. Kretzmann: “Accepting their false statements as divine truth.”
[116] “Does not lose sight of” or “Keeps in mind.”
[117] German; “eine seelsorgerische Predigt.”
[118] Destroyed, defeated.
[119] Dr. Pieper is here referring to the section dealing with the encouragement Christians can take from the fact that true works of love are indications of faith in the heart.
[120] 1 Cor.1:18, “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.”
[121] Salvation.
[122] Those who try to be saved by their works.
[123] The children of the free woman True Christian Church.
[124] True Christian Church.
[125] Rom.7:3,4: “3. So, then, if, while her husband liveth, she be married to another man, she shall be called an adulteress; but if her husband be dead, she is free from that law, so that she is no adulteress, though she be married to another man. .4. Wherefore, my brethren, ye also are become dead to the Law by the body of Christ, that ye should be married to another, even to Him who is raised from the dead, that we should bring forth fruit unto God.”
Kretzman; “What the apostle had in mind with this reference to the obligation of the marriage law is brought out in his application: ‘And thus, my brethren, you also have become dead to the Law through the body of Christ, in order that you should become subject to another One, unto Him that was raised from the dead, that we may bear fruit to God. The case of the believers in the New Testament is very similar to that of the married woman just discussed. They are dead to the Law. Christ was put to death, with violence, and they with Him. But by this fact they have been completely severed from any connection with the Law, through the death of Christ, and they now belong to Jesus by virtue of His resurrection…. Just as death releases every person from the obligation of the Law, so the death of Christ has definitely released us from the liability of the Law, has annulled the Law, in fact. And whereas the believers before their conversion were bound under the Law, they are now, by the death of Christ, liberated from the former obligation and now belong to the resurrected Christ as their rightful Spouse.”
[126] People truly converted to Christ by grace through faith in His atoning sacrifice.
[127] A reference to Rom.1:5 which reads, “By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name.” Kretzmann: “The preaching of the Gospel, which was the essential work of the apostolate among the Gentiles, has in itself the power to work assent and faith.”
[128] Kretzmann: “ He (Paul) now feels constrained to meet the most common, the most plausible, and yet the most unfounded objection to the doctrine of justification by faith, namely, that it permits men to live in sin, to continue doing evil, in order that grace might abound. What shall we then say? What inference shall we draw from the doctrine of grace? Shall we remain with sin, in sin, in order that grace may abound? This conclusion has ever been advanced by the enemies of Christ, from the early period of the Church down to the most recent times; the argument that the doctrine of justification by grace through faith furthered sin and undermined true morality. But Paul rejects the very insinuation with horror: By no means! Only one that knows nothing whatever of grace will speak and argue thus.” (emphasis added).
[129] Gal.3:10, “For as many as are of the works of the Law are under the curse; for it is written, ‘Cursed is every one that continueth not in all things which are written in the Book of the Law to do them.’”
[130] This is a reference to Gal.4:30, “Nevertheless what said the scripture? Cast out the female slave and her son: for the son of the female slave shall not be heir with the son of the free woman.” This is a part of Paul’s use of an allegory of Hagar and Sarah to picture those who on the one hand trust in their works for salvation and on the other hand those who trust alone in Christ for salvation with out the works of the Law.
Kretzmann states on this verse: “That was Sarah’s decision with reference to Hagar and Ishmael, the bondwoman and her offspring (Gen. 21:10). And such is God’s sentence upon all those that are the spiritual descendants of Ishmael, that attempt to get to heaven by the works of the Law. In spite of the persecution to which the believers in the Gospel-promises are subjected, they have on their side the divine assurance that the plans of their enemies will be unsuccessful in the end, that they have no part in the blessings of the Kingdom of Grace and the Kingdom of Glory, for they cannot be heirs together with the children of the Spirit.”
[131] Works that are not flowing from faith.
[132] Rom.8:32.
ALHB 209 verses1 and 3; Walther’s Hymnal: 251 verses 1and 4.
[135] An excellent expanded translation of this verse reads: “For sin shall not any longer exert dominion over you, since now you are not under Law as slaves, but under grace [since by God’s grace faith has been worked in your heart which not only has converted you to Christ but moves you to resist sin and live for Christ].”
Kretzman has an excellent explanation of this text: “The Law ever demands, but does not give the strength to perform its demands, and therefore it cannot deliver from the dominion of sin. But grace, under which we have placed ourselves in conversion, in Baptism, not only delivers us from the guilt and power of sin, but also gives us the ability to withstand sin, to shun the evil, and to do that which pleases the Lord. Thus we renounce all dependence upon our own merit and strength, accept the offer of grace, of free justification as a gift of God, and receive deliverance from sin and the power to please our heavenly Father.”
[136] The following is a textual explanation of verse 5: All people, in the state before their conversion, are in the flesh, they are sinful, weak, mortal creatures, with a mind continually directed toward that which is evil, or at best satisfied with an external morality. In that condition the evil desires and passions that dominate the person in his unconverted state are active in the members of our body, since the members of our body carry out the evil ideas of the heart. By revealing sin, the Law in a person in an unconverted state, constantly shows how great a sinner he is. It does not remove the desire to sin, but only serves to increase sin, since it only stirs them up. In the final analysis the constant tendency of these evil desires is to be active in actual sins, to bring forth such shameful works as will result finally in death and destruction for the sinner, Jas. 1:15.
Now follows a textual explanation of verse 6: But by faith in Christ’s work of redemption we are delivered from the Law. When we were converted the Holy Spirit has brought about a change. Christ has rescued us from the Law. It can not condemn us. Nor can it dominate and rule the Christian. Now by God’s grace we have the power to resist sin and willingly endeavour to show our thanks to the Lord by seeking to obey the Law.
By receiving Christ in faith, we have become partakers of His substitutionary death and are “dead wherein we were held,” that is, we have died to the dominion of the Law under which we were being constantly enslaved. By faith receiving the merits of Christ’s death, the Holy Spirit gives us the power to put to death our sinful nature and to live for Christ. In the power of God’s grace in Christ we serve God by leading a God-pleasing life by the power of the Holy Spirit.
The Holy Spirit moves us so that “we should serve in newness of Spirit, and not in the oldness of the letter.” When we were unconverted, we were totally condemned by the Law, under the Law, having only the literal demands (letter) of the Law before us. This gave no strength and power to do good, but only stirred up even more all the sinful desires.
Now for the Christian the new life in Christ is totally different. It is brought about and controlled by the Holy Spirit. It is the resurrected Christ who through the Holy Spirit works all good things in the Christians, bringing forth splendid fruits of sanctification. We are governed only by love, led only by grace.
[137] Paul reminds them of their own experience at the time of their conversion: “This alone I want to learn from you. Did you receive the Spirit by means of the works of the Law (as the result of obeying the Law and doing its works), or by means of the message which proclaims faith as the means whereby a person receives salvation?” (Expanded Translation, BLW).
Paul means: To what agency did they ascribe the inward change which they experienced at the time of their conversion? The Holy Spirit with the grace of God in the Gospel had come upon them; they had received forgiveness of sins, the assurance of the mercy of God, of their adoption as children of God. Surely not one of them would assert that this gift of the Spirit came to them as the result of their keeping the Law. The blessings of the Gospel had come to them through the preaching concerning faith. They had heard the message of redemption which brought about faith in their hearts through the power of the Spirit; they knew this, and this was the only answer the Galatians could give to this question that Paul asked.
[138] A series of sermons based on allotted texts for the church year.