repentance as daily life

Repentance as Lifestyle Brandon P. Hanson

Repentance as Lifestyle: Christian Life Under Grace and in Light of the Law

Brandon P. Hanson

MTS Course: Confessions I

American Lutheran Theological Seminary

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Introduction

In 1517 Martin Luther penned the 95 theses. It is interesting that Luther begins these 95 Theses

with repentance. It is here that we first see him publicly attack the medieval doctrine of

sacramental penance, replacing it with repentance, or penitence. The first four of the 95 Theses

focuses on the subject of repentance. Luther makes this distinction the foundation for the rest of

his argument against indulgences, and rather, for the forgiveness of sins and all the blessings of

Christ which are granted by God alone. Although the 95 Theses are not a confessional document

and there are things in it that confessional Lutherans, including Luther later in life, would take

exception with, the first thesis is as true today as the day he penned it. He wrote, “Our Lord and

Master Jesus Christ, when He said Poenitentiam agite, willed that the whole life of believers

should be repentance. [Matt. 4:17]” Indeed, the confessions repeat this and add more light, 1

stating:

“In Christians, this repentance continues until death. For through one’s entire life, repentance contends with the sin remaining in the flesh . Paul testifies that he wars with the law in his members (Romans 7: 14– 25) not by his own powers, but by the gift of the Holy Spirit that follows the forgiveness of sins [Romans 8: 1– 17]. This gift daily cleanses and sweeps out the remaining sins and works to make a person truly pure and holy.” (SA III III 40) 2

It is obvious from the confessional documents that the Lutheran reformers attached great

importance to the doctrine of repentance, or penitence. The Apology states,

“Among the people, who ever understood the doctrine of repentance as presented by the adversaries? Yet this is the chief topic of Christian doctrine. Consciences were tormented by the listing of offenses and by satisfactions. The adversaries never mention faith, by which we freely receive the forgiveness of sins. All the books and all the sermons of the

Martin Luther. Works of Martin Luther With Introductions and Notes, Vol. I (2011). Locations 382-383. Kindle 1

Edition.

Paul Timothy McCain, editor. Concordia: The Lutheran Confessions, A Reader’s Edition of the Book of Concord. 2

(St. Louis: Concordia Publishing House, 2006). 276.

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adversaries were silent about the exercises of faith, struggling with despair, and the free forgiveness of sins for Christ’s sake.” (Ap XXIV 46) 3

Here at the same time the reformers make it known that repentance is the chief topic of

Christian doctrine, as well as their principle contention with their adversaries in Rome. They do

not say it is the single most important article of the Christian faith, or the formal principle.

Neither do they say it is the central doctrine. That place is reserved for the doctrine of

justification itself. Of justification, Luther said,

“If this one teaching stands in its purity, then Christendom will also remain pure and good, undivided and unseparated; for this alone, and nothing else, makes and maintains Christendom. Everything else may be brilliantly counterfeited by false Christians and hypocrites; but where this falls, it is impossible to ward off any error or sectarian spirit. This I know indeed, and I have experienced it so often that without this teaching I could never refute what either the Turks or the Jews believe.” 4

Yet, so many essential doctrines of the Christian faith are directly connected to repentance.

Very few doctrines cannot be spoken of in their fullness without eventually coming across

repentance, especially those doctrines directly dealing with the topic of salvation.

It is the goal of this paper to examine repentance as the lifestyle of the Christian, taking

special note of its close relationship to the doctrines of Law and Gospel. If Justification is the

heart of the Christian life, one might imagine that repentance is the lungs. Through the Law, the

Christian experiences contrition, as if exhaling. Through the Gospel, the Christian experiences

comfort, as if inhaling. The Law has a purging effect on the Christian, so long as he is simul

iustus et peccator, while the Gospel fills the Christian with the breath of life, that is, faith.

Ibid., 228.3

LW, 14:37.4

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The Two Parts of Repentance

The Lutheran reformers were very intentional and exact in their definition of repentance. They

were intimately familiar with the confusion and torment of conscience that ambiguously or

improperly defining repentance could have. All kinds of mischief and burdensome, impious, and

tyrannical practices and teachings had been designed and impressed upon the Church because of

carelessness and imprecision in instruction regarding repentance. Of their adversaries, Luther

noted: “It was impossible for them to teach correctly about repentance, since they did not know

what sin really is.” (SA III III 10)5

Here, then, is the exact way in which the reformers defined repentance:

“Now, strictly speaking, repentance consists of two parts. One part is contrition, that is, terrors striking the conscience through the knowledge of sin. The other part is faith, which is born of the Gospel [Romans 10:17] or the Absolution and believes that for Christ’s sake, sins are forgiven. It comforts the conscience and delivers it from terror.” 6

(AC XII 3-5)

In the Apology they restate this more simply, saying, “To deliver godly consciences from

these mazes of the learned persons, we have attributed these two parts to repentance: contrition

and faith.” (Ap XII 28) Perhaps one would not like to exclude the transformed life of the 7

Christian, or good works from repentance. The reformers add, “If anyone desires to add a third

[part]— fruit worthy of repentance, that is, a change of the entire life and character for the better

—we will not oppose it.” (Ap XII 28) However, they themselves go on to never again make a 8

direct reference to works as a part of repentance in the confessions. Instead, they assume it is the

obvious conclusion, or fruit, of repentance, especially of faith. The wording here is interesting

and a possible conclusion for them including this statement was for diplomatic reasons, or a bit

McCain, 273.5

Ibid., 38.6

Ibid., 161.7

Ibid., 161.8

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of a compromise. One might think of it as a small nod to a slight concession on their part. They

were, in fact, writing these confessional documents in the midst of potential threat to their very

lives. While they wouldn’t budge one inch when it came to keeping works out of the doctrine of

justification, here they are willing to concede that works “worthy of repentance” may be added

as a third part of repentance and they “will not oppose it.” But they themselves never make it a

part of their confessional position to include works as a part of repentance itself. Voluntarily 9

adding works to an article so closely related to justification would be out of step for the

reformers. We will speak more on the subject of good works at a later point. For now, let us go

on to examine the two parts of repentance as spoken of by the reformers.

Contrition is shown to be produced by the work of the Holy Spirit through the Law. So say

the confessions, stating “We say that contrition is the true terror of conscience, which feels that

God is angry with sin and grieves that it has sinned. This contrition takes place when sins are

condemned by God’s Word.” (Ap XII 29) Christ’s words teach this also when He says, “And 10

when he comes, he will convict the world concerning sin and righteousness and judgment:

concerning sin, because they do not believe in me;” (John 16:8-9) The Holy Spirit brings 11

sinners to a knowledge of their sin is for this reason: they do not believe in Christ. The Law is

meant to lead us to the foot of the cross. It can take us no further. This is why St. Paul says, “So

then, the law was our guardian until Christ came, in order that we might be justified by

faith.” (Gal 3:24)

The reformer’s adversaries had made a bumbling mess of things in this regard: they had

confused the Law with the Gospel when they said that God justifies us on account of our love.

The response given in the confessions disagrees with this.

It is important to note this as some may desire to make recognizing a third part of repentance, viz., good works, a 9

condition for subscribing to the confessions, based on Ap XII 28. This is to fail to understand, or to simply ignore, the historical context and motives for including this line in the article on repentance.

McCain, 161.10

All Scripture marked ESV.11

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“Paul does not say that love justifies. He says, “I am nothing” [1 Corinthians 13: 2]. In other words, faith—however great it may have been—is extinguished. He does not say that love overcomes the terrors of sin and of death, that we can set our love against God’s wrath and judgment, or that our love satisfies God’s Law. He does not say that we have access to God by our love without Christ as the Atoning Sacrifice, that we receive the promised forgiveness of sins by our love. Paul says nothing about this. He does not, therefore, think that love justifies, because we are justified only when we receive Christ as the Atoning Sacrifice and believe that for Christ’s sake God is reconciled to us.” (Ap 12

V 101)

The adversaries made the mistake of believing that through the second table of the Law,

those commandments which instruct us in regards to our neighbor, could justify us in a vertical

sense. Yet, the second table teaches us only about horizontal righteousness. The reformers

respond, “…it would be foolish to imagine that works of the Second Table (through which we

interact with humans and not properly with God) justify us. But in justification we interact with

God. His wrath must be appeased and conscience must be eased about God. None of these

happen through the works of the Second Table.” (Ap V 103) The reformers consistently divide 13

the Law and the Gospel, contrition and faith. They again state, “They [the adversaries] say, ‘The

greatest virtue justifies.’ By no means! For just as the greatest, or first, Law does not justify, so

also the Law’s greatest virtue does not justify. But the virtue that justifies receives Christ, which

brings to us Christ’s merits, by which we receive grace and peace from God . This virtue is

faith.” (Ap V 106) 14

Another mistake of the adversaries was to think that man, by his own powers of reason and

free will could work the contrition needed, and that on that merit, he would be deserving of

forgiveness of sins from God. Here again they mingle the Law with the Gospel. Luther takes this

error on in the Smalcald Articles, first saying, “Here one sees how blind reason gropes around in

McCain, 115.12

Ibid., 115.13

Ibid., 116.14

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matters belonging to God [1 Corinthians 2: 14]. According to its own imagination, reason seeks

consolation in its own works and cannot remember Christ and faith.” (SA III III 18) 15

“But here comes the fiery angel of St. John [Revelation 10], the true preacher of repentance. With one bolt of lightning , he hurls together both ‹those selling and those buying works›. He says: “Repent!”[ Matthew 3: 2]. [31] Now one group imagines, “Why, we have repented!” The other says, “We need no repentance.” [32] John says, “Repent, both of you. You false penitents and false saints, both of you need the forgiveness of sins. Neither of you know what sin really is. Much less your duty to repent of it and shun it. For no one of you is good. You are full of unbelief, stupidity, and ignorance of God and God’s will.” (SA III III 30-32) 16

Luther Continues,

“This repentance teaches us to discern sin: We are completely lost; there is nothing good in us from head to foot; and we must become absolutely new and different people… Such repentance is not partial and beggarly… For it does not debate what is or is not sin. Rather, it hurls everything together and says: Everything in us is nothing but sin ‹there is nothing in us that is not sin and guilt [Romans 7: 18]›… This contrition is certain. For we cannot think of any good thing to pay for sin. There is nothing left. There is only a sure despairing about all that we are, think, speak , do, and so on… Confession, too, cannot be false, uncertain, or fragmentary. A person who confesses that everything in him is nothing but sin includes all sins, excludes none, forgets none… Neither can the satisfaction be uncertain, because it is not our uncertain, sinful work . Rather, it is the suffering and blood of the innocent Lamb of God, who takes away the sin of the world [John 1: 29].” (SA III III 35-38) 17

Repentance is most certainly a change of mind in this regard: God changes our mind, through

the Law as though looking in a mirror, from believing that we are able and capable on our own to

do any good, to the fact that we are great, terrible sinners though we be the most saintly of

persons to walk this earth. Not only this, but sinners see in God’s Law that they are condemned.

Ibid., 274.15

Ibid., 275.16

Ibid., 276.17

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The decree making known both the failure and the punishment for the sin causes contrition.

Contrition is further described as, “true terror of conscience, which feels that God is angry with

sin and grieves that it has sinned. This contrition takes place when sins are condemned by God’s

Word.” (Ap XII 29) The confessions continue: 18

“Scripture speaks about these terrors: For my iniquities have gone over my head; like a heavy burden, they are too heavy for me. I am feeble and crushed; I groan because of the tumult of my heart. (Psalm 38: 4, 8) Be gracious to me, O LORD, for I am languishing; heal me, O LORD, for my | | bones are troubled. My soul also is greatly troubled. But You, O LORD—how long? (Psalm 6: 2– 3) I said, In the middle of my days I must depart; I am consigned to the gates of Sheol for the rest of my years. I calmed myself until morning; like a lion he breaks all my bones. (Isaiah 38: 10, 13)” (Ap XII 31) 19

The confessions go further, saying, “In these terrors, conscience feels God’s wrath against

sin. This is unknown to secure people living according to the flesh. The conscience sees the

corruption of sin and seriously grieves that it has sinned. Meanwhile, it also runs away from

God’s dreadful anger. Human nature, unless sustained by God’s Word, cannot endure His

anger.” (Ap XII 32) 20

God’s wrath and anger which are impressed upon secure sinners in order to bring them to

contrition is the work of God, yet it is not His proper work, opus proprium, but His strange or

alien work, opus alienum. It is called an alien work, in a negative sense, because it is not God’s

natural disposition. Sin necessitates a different response from Creator and Sustainer God, to that

of Judge and Punisher God. The reformers confess this also, stating,

“[The LORD] will be roused; to do His deed—strange is His deed! and to work His work— alien is His work! (Isaiah 28: 21) He calls it the “strange” work of the Lord when He terrifies, because to make alive and comfort is God’s own proper work. But He terrifies,

Ibid., 161.18

Ibid., 161-2.19

Ibid., 162.20

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Isaiah says, for this reason— that there may be a place for comfort and making alive. For hearts that are secure and do not feel God’s wrath hate consolation.” (Ap XII 51) 21

But, “Whenever the Law alone exercises its office, without the Gospel being added, there is

nothing but death and hell, and one must despair, as Saul and Judas did [1 Samuel 31; Matthew

27: 5]. St. Paul says , through sin the Law kills. [See Romans 7: 10.]” (SA III III 7) St. Paul 22

also says, “…worldly grief produces death,” (2 Cor 7:10) and King Solomon says, “…a crushed

spirit dries up the bones.” (Prov 17:22) But the Law is not the only word that is contained in

Scripture. Christ “speaks a better word than the blood of Abel.” (Heb 12:24) That word which

Christ speaks is the His final word of absolution, of “forgiven;” the Gospel.

The parts of repentance, as we have seen, are divided into two: contrition and faith. Those

words which work in us contrition and faith–or as a whole, repentance–are the Law and the

Gospel. “God’s two chief works among people are these: to terrify; to justify and make alive

those who have been terrified. Into these two works all Scripture has been distributed. The one

part is the Law, which shows, reproves, and condemns sins. The other part is the Gospel, that is,

the promise of grace bestowed in Christ.” (Ap XII 53) It is worth taking note here that the 23

confessions themselves state that all Scripture has been distributed into the two works of either

creating contrition or faith. Therefore, all Scripture is either Law or Gospel, though in some

passages one may find both doctrines functioning.

Just as the Law proper does not pass into the realm of the Gospel proper and have anything to

do in the role of bringing about faith in us, so the Gospel does not trespass into the Law’s

domain. The confessions reject the idea that the Gospel has anything to do with contrition, except

to add faith to contrition which is the first part of repentance and must be carefully distinguished

from the second part.

Ibid., 164.21

Ibid., 27322

Ibid., 16423

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“We reject and regard as incorrect and harmful the teaching that the Gospel, strictly speaking, is a preaching of repentance or rebuke and not just a preaching of grace. For by this misuse the Gospel is converted into a teaching of the Law. Christ’s merit and Holy Scripture are hidden, Christians are robbed of true consolation, and the door is opened again to ‹the errors and superstitions of› the papacy.” (Ep V 11) 24

“Likewise, the faith of which we speak exists in repentance. I mean that faith is conceived in the terrors of conscience, which feels God’s wrath against our sins and seeks forgiveness of sins, seeks to be freed from sin. In such terrors and other troubles, this faith ought to grow and be strengthened.” (Ap V 21) 25

Yes, “faith is conceived in the terrors of conscience” and “ought to grow and be

strengthened.” But it is not the Law which implants faith there, nor which causes it to grow or be

strengthened. That work belongs to the Gospel. Without the Gospel, faith will never exist in the

first place. Without continuing to apply the Gospel so that faith might grow and be strengthened,

it will wither and die. Contrasted with the Law, the Gospel is spoken of thus, “On the other hand,

the Gospel brings consolation and forgiveness. It does so not just in one way, but through the

Word and the Sacraments and the like, as we will discuss later. As Psalm 130:7 says against the

dreadful captivity of sin, ‘with the LORD is ... plentiful redemption.’” (SA III III 8) In light of 26

the Law bringing the sinner to contrition, the Gospel is defined this way in the confessions:

“…the Gospel is properly the kind of teaching that shows what a person who has not kept the Law (and therefore is condemned by it) is to believe. It teaches that Christ has paid for and made satisfaction for all sins [Romans 5: 9]. Christ has gained and acquired for an individual––without any of his own merit––forgiveness of sins, righteousness that avails before God, and eternal life [Romans 5: 10].” (Ep V 5) 27

Ibid., 485.24

Ibid., 105.25

Ibid., 273.26

Ibid., 484.27

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Without the Gospel, there may indeed be true contrition being worked by Holy Spirit through

the Law, yet the sinner will be able to do nothing but shrink back in terror and run from God’s

wrath and punishment. Upon all men’s hearts is engraved the Law. The Law is the only thing

they can know of God apart from any other revelation outside of them. Add to this inward

knowledge, this conscience, the knowledge of the divine Law as it is clearly revealed in the

Scriptures and one cannot do any other but despair or grow proud and self-secure. If the Law

does not lead to Christ, it leads to despondency of self-righteousness. We see self-righteousness

in the example of the pharisees who would not come to Christ since they did not see their need to

repent. We see in Judas what the Law, leading to despair, without the Gospel will ultimately

yield. The confessions take note of this. “We take it from faith and according to the Gospel, that

Judas did not believe. He did not support himself by the Gospel and Christ’s promise. For faith

shows the distinction between the contrition of Judas [Matthew 27: 3– 5] and of Peter [Matthew

26: 75].” (Ap XII 8) 28

The adversaries knew nothing of these distinctions, neither of the Law and Gospel, nor

contrition and faith. The reformers note,

“In these terrors our adversaries say nothing about faith. They present only the Word that convicts of sin. When this is taught alone, it is the doctrine of the Law, not of the Gospel. By these griefs and terrors , they say, people merit grace, as long as they love God. But how will people love God in true terrors when they feel God’s horrible wrath, which is beyond words ? What besides despair do those people teach who, during these terrors , show forth only the Law?” (Ap XII 34) 29

The solution to combat contrition leading to utter despair, which the reformers found clearly

throughout Scripture, was this:

“As the second part of repentance we add faith in Christ. The Gospel, in which the forgiveness of sins is freely promised concerning Christ, should be presented to

Ibid., 159.28

Ibid., 162.29

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consciences in these terrors… This faith cheers, sustains, and enlivens the contrite, according to Romans 5:1, ‘Since we have been justified by faith, we have peace with God’… This faith shows the distinction between the contrition of Judas and Peter, of Saul and David. The contrition of Judas or Saul [Matthew 27: 3– 5; 1 Samuel 31 :4– 6] is useless because faith is not added… So the contrition of David or Peter [2 Samuel 12: 13; Matthew 26: 75] helps because faith, which takes hold of the forgiveness of sins granted for Christ’s sake, is added to it.” (Ap XII 35) 30

Good Works

Concerning faith and works, Luther says,

“Faith, however, is a divine work in us which changes us and makes us to be born anew of God, John 1[:12–13]. It kills the old Adam and makes us altogether different men, in heart and spirit and mind and powers; and it brings with it the Holy Spirit. O it is a living, busy, active, mighty thing, this faith. It is impossible for it not to be doing good works incessantly. It does not ask whether good works are to be done, but before the question is asked, it has already done them, and is constantly doing them. Whoever does not do such works, however, is an unbeliever. He gropes and looks around for faith and good works, but knows neither what faith is nor what good works are. Yet he talks and talks, with many words, about faith and good works. Faith is a living, daring confidence in God’s grace, so sure and certain that the believer would stake his life on it a thousand times. This knowledge of and confidence in God’s grace makes men glad and bold and happy in dealing with God and with all creatures. And this is the work which the Holy Spirit performs in faith. Because of it, without compulsion, a person is ready and glad to do good to everyone, to serve everyone, to suffer everything, out of love and praise to God who has shown him this grace. Thus it is impossible to separate works from faith, quite as impossible as to separate heat and light from fire. Beware, therefore, of your own false notions and of the idle talkers who imagine themselves wise enough to make decisions about faith and good works, and yet are the greatest fools. Pray God that he may work faith in you. Otherwise you will surely remain forever without faith, regardless of what you may think or do.” 31

Ibid., 162.30

FC SD IV 10-12; LW, 35:370-7131

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Good works, then, are born out of the marriage of contrition and faith. As the Baptizer, St.

John, preached, “Bear fruit in keeping with repentance.” (Matt 3:8) Repentance is the

combination of contrition and faith. Where faith is, there will be good works following. Where

true repentance is, a part of which is faith, one cannot help but do them. “Good works are,” as

the Epitome says, “evidences of His presence and indwelling [Rom 8:5, 14],” (Ep IV 15) which 32

implies faith is present. Of cooperation with the Holy Spirit in sanctification, the confessions

state, “…as soon as the Holy Spirit has begun His work of regeneration and renewal in us

through the Word and holy Sacraments, we can and should cooperate through His power,

although still in great weakness.” (FC SD II 65) What they attribute this cooperation to is most 33

interesting. They immediately continue, saying, “This cooperation does not come from our

fleshly natural powers, but from the new powers and gifts that the Holy Spirit has begun in us in

conversion.” (FC SD II 65) To such a degree could this be taken and twisted to the great danger 34

of the soul that the reformers yet add, “But this is to be understood in no other way than the

following: the converted person does good to such an extent and as long as God by His Holy

Spirit rules, guides, and leads him . As soon as God would withdraw His gracious hand from that

person, he could not for a moment keep obeying God.” (FC SD II 66) Still, to add caution to 35

the great care they have already given in keeping self-righteous, moralistic minds from heading

down a dangerous path, they add this additional statement, warning, “But ‹if anyone would take

St. Paul’s words in this sense––› the converted person cooperates with the Holy Spirit the way

two horses draw a wagon together––this could not be allowed in any way without damaging the

divine truth.” (FC SD II 66) They yet add St. Paul’s testimony to this: “But by the grace of God 36

Ibid., 483.32

Ibid., 563.33

Ibid., 563.34

Ibid., 563.35

Ibid., 563.36

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I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than

any of them, though it was not I, but the grace of God that is with me.” (1 Cor 15:10)

The Lutheran reformers knew of no such thing as a cooperation with God in salvation, that is,

in our justification. So, they will not add works to repentance. Yet, to good works in

sanctification, the continuous work of the Holy Spirit in the Christian, they will add cooperation.

But, this cooperation is heavily qualified so as to keep people from becoming reliant on, and too

secure in, their own ability and powers of will. We are to recognize that we are creatures, wholly

dependent on the powerful working of God in us to both regenerate us and sustain us. For, if He

were to leave us for even a moment, all would come undone. There is in us no strength on our

own to obey or please God. We are helpless without Him and can speak of nothing good in us,

that is, in our flesh, apart from the Spirit of God who reanimates and moves in us to accomplish

His will. This is God’s proper work, opus propriam, to supply for us everything, even that

obedience by which He is pleased with us. We do not make ourselves pleasing to Him, but He

makes what is pleasing to Himself in us. Luther, in the last two theses of his Heidelberg

Disputation, writes, “Actually one should call the work of Christ an acting work (operans) and

our work an accomplished work (operatum), and thus an accomplished work pleasing to God by

the grace of the acting work,” and, “The love of God does not find, but creates, that which is

pleasing to it. The love of man comes into being through that which is pleasing to it.” It should 37

therefore be our practice to not credit our good, God-pleasing works to our own cooperation with

God in them, but to God Himself, who, through His good graces and love, is alone to be credited

with bringing us into cooperation with that which is well pleasing to Him. Just as repentance,

both the contrition and the faith, are divine works, so our good works in sanctification are divine

works which we have the great privilege of engaging in together with God. However, these are

done on our part in great weakness and already seeming to be lost. Yet, for God, nothing is

impossible. And still, this omnipotent God works through the most ordinary means to accomplish

His will. Martin Luther. Heidelberg Disputation. Theses 27-2837

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We want lightning, smoke, thunder, and fire pouring out of mountains with tablets of stone

sending us running in the direction of progress in our sanctification. God uses water, wine, bread,

and words to regenerate us, bringing us to contrition and faith; bringing us to repentance daily.

And it is through this daily repentance that God is pleased to work and will in us to accomplish

good works through us.

Repentance as Lifestyle

There is much talk these days of preaching with the end goal being a reformation of behavior,

life-transformation, Law-keeping, ethical living, moral improvement, or obedience. There are

some who would disagree with this this type of preaching, though. But what could possibly be

wrong with this kind of preaching? It is not wrong to preach the Law, even in an instructive way.

It is not wrong to exhort Christians to do good works. What could be wrong with preaching the

Law with the goal of it being a cause of moral improvement?

It is clear from the confessions that preachers are to impress upon Christians the necessity of

a godly life and good works. How to get there without losing the proper distinction between Law

and Gospel has been confused and muddled by many well meaning preachers, though. This is

not a new phenomenon. It is a problem stemming from an inborn and fallen nature and is as old

as sin itself. It is our default mode to turn to the Law for motive, reward and help. The Law is

certainly good and holy, so if we follow it, will that not make us good and holy? Our instinct tells

us so. This belief is written on our very hearts, as St. Paul writes,

"For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them…” (Rom 2:13-15)

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The Law, written on our hearts, teaches us, although obscured by sin, those things which are

right and wrong for us to do. And still more, our hearts tell us that if we do well we will be

justified by keeping and obeying this Law. Without the clear revelation of the Law in Scripture

we can still be accused as sinners, but more often we are likely to excuse ourselves from guilt.

However, God’s revealed Word, makes it very clear that not only have we failed to keep God’s

Law, but we cannot. From the Scriptures we learn of original sin, a doctrine so contrary to human

reason that it can only be learned and seen by the illuminating light of the Holy Spirit through the

Scriptures.

Until we have been forced to see the truth of our terrible predicament as fallen creatures, we

will live in darkness believing that we are by nature good instead of only evil and wicked. We

will even boast of our goodness and justify ourselves to others and to God. King Solomon

testifies of this, saying, “Many a man proclaims his own steadfast love, but a faithful man who

can find?” (Prov 20:6) St. Luke records Jesus’ example of an impenitent heart, writing, “The

Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men,

extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of

all that I get.’” (Luke 18:11-12) We must come to a realization through the Law that we are

greater sinners than we ever dared imagine. Our minds must be changed to think in this way.

That is what it means to be brought to repentance. Only once we are confronted with this truth

and our minds are quickened to understand and believe this can we, as the tax collector in the

counter-example from above, say, “God, be merciful to me, a sinner!” (Luke 18:13) Indeed, it is

all we can say. There is no boasting left in and of ourselves, but only in Christ who becomes our

righteousness through faith in His perfect, finished work and penal, substitutionary atonement for

us. But how quickly we can slip back into the default mode of our sinful nature. The Old Adam

is out to get his share of any and all glory he can claim for himself. Our sinful nature will take

any opportunity made available to it to take advantage of the Law in order to justify itself.

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Where we get off track is when we preach with the end goal being that of moral

improvement. When we imagine that the new obedience, or sanctification, of the believer will be

brought about by proffering rewards or through the coercion of the Law, then we mistakenly

think of the Law as a vehicle to attain righteousness. When we preach after this manner, we

confuse the Law’s work with the Gospel’s work. Distinguishing these two will always be a

constant struggle throughout the whole Christian life. Our fallen human reason will always

struggle to undo the delicate balance and tension between this distinction so that we either go

flying off into the ditch of legalism or antinomianism.

Can the Law not motivate or empower the Christian to live a more godly, Christ-like, and

God-pleasing life? An affirmative answer to this question seems to be the case and the

underlying presupposition of many who preach what would be labeled as “moral improvement

sermons.” But the reformers do not find this in Scripture. In fact, they found the contrary and

disagree with that premise. The Formula states, “The Law indeed says it is God’s will and

command that we should walk in a new life [Romans 6: 4]. But it does not give the power and

ability to begin and to do it.” (FC SD VI 11) The Law shows us where and how far to run and 38

climb, but it gives us neither arms nor legs to get there. The Law, then, is no help at all in the

pursuit of holiness. The Law does render to sinners a service, but not one which human reason

would conceive of. St. Paul calls this service which the Law renders “the ministry of death,” (2

Cor 3:7) and he testifies, “The very commandment that promised life proved to be death to me.

For sin, seizing an opportunity through the commandment, deceived me and through it killed

me.” (Rom 7:10-11) This is the proper work of the Law as has been shown over and again from

the testimony of Scripture and as taught in the confessions. Therefore, it is impossible to wrangle

and tame the Law as if to train it to carry us along and submit to our directing it. It will not be or

Ibid., 559.38

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do anything other than what it is and what it only can do to sinners. “For the Law only accuses

and terrifies consciences.” (Ap XII 34) 39

Are we then not to preach the Law to Christians? Yes, we must! Scripture, and therefore the

confessions also, instruct us in this work. But for what purpose and to what end? The reformers

state this simply.

“If God’s believing and elect children were completely renewed in this life by the indwelling Spirit, so that in their nature and all its powers they were entirely free from sin, they would not need any law. They would need no one to motivate them, either. They would do by themselves, and completely voluntarily, without any instruction, admonition, urging or driving of the Law, what they are in duty bound to do according to God’s will. They would act just like the sun, the moon, and all heavenly constellations, which have their regular course by themselves . They would act unobstructed, without admonition, urging, driving, force, or compulsion, according to God’s order, which He once appointed for them. Indeed, they would act just like the holy angels, who offer an entirely voluntary obedience.” (FC SD VI 6) 40

The Epitome adds,

Although believers are regenerate and renewed in the spirit of their mind, in the present life this regeneration and renewal is not complete. It is only begun. Believers are, by the spirit of their mind, in a constant struggle against the flesh. They struggle constantly against the corrupt nature and character, which cleaves to us until death. This old Adam still dwells in the understanding, the will, and all the powers of humanity. It is necessary that the Law of the Lord always shine before them, so that they may not start self- willed and self-created forms of serving God drawn from human devotion. The Law of the Lord is also necessary so that the old Adam [Romans 6: 6] may not use his own will, but may be subdued against his will. This happens not only by the warning and threatening of the Law, but also by punishments and blows, so that a person may follow and surrender himself as a captive to the Spirit. (See 1 Corinthians 9: 27; Romans 6: 12; 7; 12; Galatians 5; 6: 14; Psalm 119; Hebrews 13: 21; 12: 1.) (Ep VI 4) 41

Ibid., 162.39

Ibid., 558.40

Ibid., 486.41

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We see that the Law impedes the Old Adam, the sinful nature that we all still wrestle with

daily, but it adds no help along the way to our becoming more righteous. Those wicked pastimes

of the Old Adam which are contrary to a knowledge of the truth which the Law thwarts, opposes,

punishes, and beats down are these: self-willed, self-created forms of serving God; human

devotion; Adam’s will.

The Law is necessary in it’s third use to keep the contrite and penitent sinner sober-minded

and steadfast in contrition lest he begin to imagine that he has become, or can become more than

a sinful creature who depends on God for every good thing, every good work, even every breath.

“This doctrine of the Law is needed by believers in order that they may not make up a holiness

and devotion of their own. Using God’s Spirit as an excuse, they must not set up a self-chosen

worship, without God’s Word and command.” (FC SD VI 20) The Law also continues to ward 42

off pharisaical tendencies still present because of the flesh. “The doctrine of the Law is also

necessary in and with ‹the use of› believers’ good works. Otherwise, a person can easily imagine

that his work and life are entirely pure and perfect.” (FC SD VI 21) So, the Law puts the 43

Christian in their place, so to speak. It reminds them that, though they have been truly made New

Creations in Christ, are regenerated, righteous, and holy, they are yet sinners. They are still

culpable to temptation and grievous sin. The Law acts as a guide, both to inform the New

Creation concerning its new desires, and to prevent the Christian from becoming proud and self-

secure in their new obedience and Spirit-given abilities and gifts.

In a sense, the third use of the Law, which is only for the Christian, is not that different from

the second use of the Law. It is, after all, not two different Laws, but different realms and persons

to which the same Law is applied. The confessions state,

“The Law is and remains––both to the penitent and impenitent, both to regenerate and unregenerate people––one and the same Law. It is God’s unchangeable will. The

Ibid., 560.42

Ibid., 560.43

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difference, as far as obedience is concerned, is only in the person. For one who is not yet regenerate follows the Law out of constraint and unwillingly does what it requires of him (as also the regenerate do according to the flesh). But the believer, so far as he is regenerate, acts without constraint and with a willing spirit to do what no threat of the Law ‹however severe› could ever force him to do.” (Ep VI 7) 44

The pastoral desire for moral improvement in the lives of Christians is not one that is

contrary to the will of God or His Word. Yet, how we progress toward that is not as

straightforward as our human thinking would normally lead us. It is not through a preaching of

the Law alone that leads us there as though a person can by sheer will and determination ascend

the mountain of the standard of God’s Law. The standard is perfection. We cannot attain to it on

our own. We need something besides our own strength and power to take us there. As long as we

have only the Law our wills are bound to do only that which they can do: sin. Adding the Law to

sin will not cause the effect of life pleasing to God, even though that is what the Law promises.

“Merely preaching the Law, without Christ, either makes proud people, who imagine that they

can fulfill the Law by outward works, or forces them utterly to despair.” (FC SD V 10) Christ, 45

in the preaching of the Gospel, is what needs to be added so that the Law will not lead only to

blind, self-righteous pharisaism or utter despair.

St. Paul wrote, “For the word of the cross is folly to those who are perishing, but to us who

are being saved it is the power of God… For Jews demand signs and Greeks seek wisdom, but

we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are

called, both Jews and Greeks, Christ the power of God and the wisdom of God.” (1 Cor 1:18,

22-24) To the Galatians he writes, “Are you so foolish? Having begun by the Spirit, are you now

being perfected by the flesh? Does he who supplies the Spirit to you and works miracles among

you do so by works of the law, or by hearing with faith…?” (Gal 3:3, 5)

Ibid., 487.44

Ibid., 554.45

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If one has the desire to see their flock grow in the grace and knowledge of our Lord and

Savior Jesus Christ, which they ought to if they are a true under-shepherd of the great Shepherd,

then how are they to preach? We may take from these many examples, and from many others

which there is not time enough to mention, that the preaching which will bring about moral

improvement is not bare preaching for moral improvement. For that would be nothing but

preaching naked Law. Or, even if Christ is mentioned, it would inevitably result in a confusion of

Law and Gospel. That would not do. The Formula, concerning Law and Gospel, clearly states,

“The Apology says: ‘In the preaching of repentance, it is not enough to preach the Law, or the

Word that convicts of sin. … The Gospel must be added’ (Ap V 136). Therefore, the two

doctrines belong together and should also be taught next to each other, but in a definite order and

with a proper distinction.” (FC SD V 15) Then is added,46

“From the beginning of the world these two proclamations have always been taught alongside each other in God’s Church, with a proper distinction. The descendants of the well-respected patriarchs, and the patriarchs themselves, called to mind constantly how in the beginning a person had been created righteous and holy by God. They know that through the fraud of the Serpent, Adam transgressed God’s command, became a sinner, and corrupted and cast himself with all his descendants into death and eternal condemnation. They encouraged and comforted themselves again by the preaching about the woman’s seed, who would bruise the Serpent’s head (Genesis 3: 15); Abraham’s seed, in whom “all the nations of the earth [will] be blessed” (Genesis 22: 18); David’s Son, who should “bring back the preserved of Israel” and be “a light for the nations” (Isaiah 49: 6; see also Psalm 110: 1; Luke 2: 32), and who “was wounded for our transgressions; He was crushed for our iniquities ... and with His stripes we are healed” (Isaiah 53: 5).” (FC SD V 23) 47

Ibid., 555.46

Ibid., 556-7.47

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Of the motives that lead and empower the Christian to do good works, the Formula also says,

“The Holy Spirit renews the heart. He is given and received, not through the Law, but through

the preaching of the Gospel (Galatians 3: 14).” (FC SD VI 11) A little later the Formula adds,48

“When a person is born anew by God’s Spirit, liberated from the Law (i.e., freed from this driver), and led by Christ’s Spirit, he lives according to God’s unchangeable will revealed in the Law. Since he is born anew, he does everything from a free, cheerful spirit. These works are not properly called “works of the Law,” but works and “fruit of the Spirit” [Galatians 5: 22].” (FC SD VI 17) 49

Conclusion

“The Law does not teach how and why the good works of believers are acceptable. It demands a

completely perfect, pure obedience if it is to please God. But the Gospel teaches that our spiritual

offerings are acceptable to God through faith for Christ’s sake (1 Peter 2:5; Hebrews 11:4;

13:5).” (FC SD VI 22) The Gospel brings the sinner out from under bondage to the “Law of 50

sin,” as St. Paul calls it, and into the Law of Christ. From slavery to sin, into freedom in Christ,

the sinner is born anew by the Gospel and sustained by the same. The Law holds a place in this

new life of the believer in order to keep the Old Adam in check and the saint humble. But the

Gospel alone, producing faith in the Christian, is the power and wisdom of God by which they

produce much good fruit. The Christian, born again and filled with the Holy Spirit in baptism

lives, no longer under the Law, but under grace and in light of the Law. When they sin, which

they will do daily and much, they receive the chastisement of the Law, not in fear and terror, but

knowing it is the loving discipline of their heavenly Father. They repent, but it is not a “half-

repentance” of contrition alone unto utter despair. They also, because of faith, run to and seek

forgiveness, knowing that when they confess their sins, both of commission and omission, they

will be forgiven. This is the the Christian life, their daily breath. They live a life of repentance, of

Ibid., 559.48

Ibid., 560.49

Ibid., 561.50

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contrition and faith, brought about through the Law and the Gospel by the Holy Spirit through

the Word of God and holy Sacraments.

In The Genius of Luther’s Theology, Robert Kolb writes,

“As faith grows, one could say that the Christian grasps more firmly the righteousness of Christ. As faith grows, just like a tree, it does not become more righteous, but it does produce more fruit. And so in this sense justification become the power of sanctification. But in every case, it is a whole tree. Sin tries to restrict it and constrain it. But sanctification is not a process whereby we move from 57 percent holy to 58 percent holy. The Christian is 100 percent holy and now tries to manifest that righteousness, to make it known in daily life, in spite of the resistance of sin. Faith grows as it breaks free from its bonds of encumbering sin. For Luther, one can speak of more works or fruit, but this does not imply growth in sanctification. The growth is simply the new creature evermore breaking out of (or rising up from) the shackles of sin in this world. The new creature expresses itself in new and more works. But these works are not making the Christian into a new creature. The Christian is already a completely new creature in Christ. And yet, the Christian is hindered and resisted by the old Adam, which constricts works. As the old Adam is drowned, the new creature comes forth. Forgiveness removes the sin. Daily forgiveness is a daily attacking and pounding away at the old Adam.” 51

If one would preach for moral improvement, he will not be successful by preaching straight

toward that end. He must trust and allow the holy Spirit to bring about the fruit of repentance and

faith. His duty is to preach Law and Gospel. The Law brings contrition. The Gospel brings faith

which frees a person from the Law. These two make repentance. Repentance produces the fruit

of the Holy Spirit. “When a person is born anew by God’s Spirit, liberated from the Law (i.e.,

freed from this driver), and led by Christ’s Spirit, he lives according to God’s unchangeable will

revealed in the Law. Since he is born anew, he does everything from a free, cheerful spirit. These

works are not properly called “works of the Law,” but works and “fruit of the Spirit” [Galatians

5: 22].” (FC SD VI 17) The Christian, “in so far as they have been born anew according to the 52

Robert Kolb and Charles P. Arand. The Genius of Luther’s Theology: A Wittenberg Way of Thinking for the 51

Contemporary Church. (Grand Rapids, Michigan: Baker Academic, 2008.) 126.

McCain, 560.52

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inner man… do what is pleasing to God. They act not by coercion of the Law, but by the

renewing of the Holy Spirit , voluntarily and spontaneously from their hearts. (FC SD VI 23)

Christian preaching should be aimed at proclaiming the Christian life which is not, first and

foremost, one of “try harder, do better,” but one of repentance. True repentance is brought about

by the Law and Gospel, rightly divided and properly applied. The preaching of repentance will

bring about many more and better works than all the other kinds preaching and lecturing

combined. This is because it is God’s Word which says what it does and does what it says.

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BibliographyFagerberg, Holsten. A New Look at the Lutheran Confessions. St. Louis, Missouri: Concordia

Publishing House, 2011. Kindle Edition.

Kolb, Robert, and Charles P. Arand. The Genius of Luther’s Theology: A Wittenberg Way of Thinking for the Contemporary Church. Grand Rapids, Michigan: Baker Academic, 2008.

Luther, Martin. Luther’s Works, Vol. 14: Selected Psalms III, ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 14. Saint Louis: Concordia Publishing House, 1999.

Luther, Martin. Luther’s Works, Vol. 35: Word and Sacrament I, ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 35. Philadelphia: Fortress Press, 1999.

Luther, Martin. Works of Martin Luther With Introductions and Notes, Vol. I. (2011) Kindle Edition.

McCain, Paul Timothy, editor. Concordia: The Lutheran Confessions, A Reader’s Edition of the Book of Concord. St. Louis: Concordia Publishing House, 2006.

Walther, C. F. W. Law and Gospel: How to Read and Apply the Bible. St. Louis, Missouri: Concordia Publishing House, 2010.

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repentance as daily life

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