The Method and Fruits of Justification, A Sermon By Martin Luther, Part 2

Christ teaches us to pray the Lord of the harvest to send forth laborers into His harvest; that is, sincere preachers. When we hear these preach the true Word of God, we may believe; which faith justifies a man, and makes him godly indeed, so that he now calls upon God in the spirit of holiness, and works nothing but that which is good, and thus becomes a saved man. Thus he that believeth shall be saved; but he that worketh without faith is condemned; as Christ saith, he that doth not believe shall be condemned, from which no works shall deliver him. Some say, I will now endeavor to become honest. It is meet surely that we study to lead an honest life, and to do good works. But if one ask them how we may apply ourselves unto honesty, and by what means we may attain it, they answer, that we must fast, pray, frequent temples, avoid sins, etc. Whereby one becomes a Carthusian monk, another chooses some other order of monks, and another is consecrated a priest; some torment their flesh by wearing hair-cloth, others scourge their bodies with whips, others afflict themselves in a different manner; but these are of Cain's progeny, and their works are no better than his; for they continue the same that they were before, ungodly, and without justification: there is a change made of outward works only, of apparel, of place, etc.

They scarce think of faith, they presume only on such works as seem good to themselves, thinking by them to get to heaven. But Christ said, "Enter in at the strait gate, for I say unto you, many seek to enter in, and cannot." Why is this? because they know not what this narrow gate is; for it is faith, which altogether annihilates or makes a man appear as nothing in his own eyes, and requires him not to trust in his own works, but to depend upon the grace of God, and be prepared to leave and suffer all things. Those holy ones of Cain's progeny think their good works are the narrow gate; and are not, therefore, extenuated or made less, whereby they might enter.

When we begin to preach of faith to those that believe altogether in works, they laugh and hiss at us, and say, "Dost thou count us as Turks and heathens, whom it behooves now first to learn faith? is there such a company of priests, monks, and nuns, and is not faith known? who knoweth not what he ought to believe? even sinners know that." Being after this sort animated and stirred up, they think themselves abundantly endued with faith, and that the rest is now to be finished and made perfect by works. They make so small and slender account of faith, because they are ignorant what faith is, and that it alone doth justify. They call it faith, believing those things which they have heard of Christ; this kind of faith the devils also have, and yet they are not justified. But this ought rather to be called an opinion of men. To believe those things to be true which are preached of Christ is not sufficient to constitute thee a Christian, but thou must not doubt that thou art of the number of them unto whom all the benefits of Christ are given and exhibited; which he that believes must plainly confess, that he is holy, godly, righteous, the son of God, and certain of salvation; and that by no merit of his own, but by the mere mercy of God poured forth upon him for Christ's sake: which he believes to be so rich and plentiful, as indeed it is, that although he be as it were drowned in sin, he is notwithstanding made holy, and become the son of God.

Wherefore, take heed that thou nothing doubt that thou art the son of God, and therefore made righteous by His grace; let all fear and care be done away. However, thou must fear and tremble that thou mayest persevere in this way unto the end; but thou must not do this as though it consisted in thy own strength, for righteousness and salvation are of grace, whereunto only thou must trust. But when thou knowest that it is of grace alone, and that thy faith also is the gift of God, thou shalt have cause to fear, lest some temptation violently move thee from this faith.

Every one by faith is certain of this salvation; but we ought to have care and fear that we stand and persevere, trusting in the Lord, and not in our own strength. When those of the race of Cain hear faith treated of in this manner, they marvel at our madness, as it seems to them. God turn us from this way, say they, that we should affirm ourselves holy and godly; far be this arrogance and rashness from us: we are miserable sinners; we should be mad, if we should arrogate holiness to ourselves. Thus they mock at true faith, and count such doctrine as this execrable error; and thus try to extinguish the Gospel. These are they that deny the faith of Christ, and persecute it throughout the whole world; of whom Paul speaks: "In the latter times many shall depart from the faith," etc., for we see by these means that true faith lies everywhere opprest; it is not preached, but commonly disallowed and condemned.

The pope, bishops, colleges, monasteries, and universities have more than five hundred years persecuted it with one mind and consent most obstinately, which has been the means of driving many to hell. If any object against the admiration, or rather the mad senselessness of these men, if we count ourselves even holy, trusting the goodness of God to justify us, or as David prayed, "Preserve Thou me, O Lord, for I am holy," or as Paul saith, "The Spirit of God beareth witness with our spirit that we are the children of God"; they answer that the prophet and apostle would not teach us in these words, or give us an example which we should follow, but that they, being particularly and specially enlightened, received such revelation of themselves. In this way they misrepresent the Scripture, which affirms that they are holy, saying that such doctrine is not written for us, but that it is rather peculiar miracles, which do not belong to all. This forged imagination we account of as having come from their sickly brain. Again, they believe that they shall be made righteous and holy by their own works, and that because of them God will give them salvation and eternal blessedness.

In the opinion of these men it is a Christian duty to think that we shall be righteous and sacred because of our works; but to believe that these things are given by the grace of God, they condemn as heretical; attributing that to their own works which they do not attribute to the grace of God. They that are endued with true faith, and rest upon the grace of the Lord, rejoice with holy joy, and apply themselves with pleasure to good works, not such as those of Cain's progeny do, as feigned prayers, fasting, base and filthy apparel, and such like trifles, but to true and good works whereby their neighbors are profited.

The Method and Fruits of Justification, A Sermon By Martin Luther, Part 1

Now I say, that the heir, as long as he is a child, differeth nothing from a servant, though he be Lord of all; but is under tutors and governors until the time appointed of the father. Even so we, when we were children, were in bondage under the elements of the world: but when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son, and if a son, then an heir of God through Christ. Gal. 4:1-7

This text touches the very pith of Paul's chief doctrine. The cause why it is well understood but by few is, not that it is so obscure and difficult, but because there is so little knowledge of faith left in the world; without which it is not possible to understand Paul, who everywhere treats of faith with such earnestness and force. I must, therefore, speak in such a manner that this text will appear plain; and that I may more conveniently illustrate it, I will speak a few words by way of preface.

First, therefore, we must understand the doctrine in which good works are set forth, far different from that which treats of justification; as there is a great difference between the substance and its working; between man and his work. Justification pertains to man, and not to works; for man is either justified and saved, or judged and condemned, and not works. Neither is it a controversy among the godly, that man is not justified by works, but righteousness must come from some other source than from his own works: for Moses, writing of Abel, says, "The Lord had respect unto Abel, and to his offering." First, He had respect to Abel himself, then to his offering; because Abel was first counted righteous and acceptable to God, and then for his sake his offering was accepted also, and not he because of his offering. Again, God had no respect to Cain, and therefore neither to his offering: therefore thou seest that regard is had first to the worker, then to the work.

From this it is plainly gathered that no work can be acceptable to God, unless he which worketh it was first accepted by Him: and again, that no work is disallowed of Him unless the author thereof be disallowed before. I think these remarks will be sufficient concerning this matter at present, by which it is easy to understand that there are two sorts of works, those before justification and those after it; and that these last are good works indeed, but the former only appear to be good. Hereof cometh such disagreement between God and those counterfeit holy ones; for this cause nature and reason rise and rage against the Holy Ghost; this is that of which almost the whole Scripture treats. The Lord in His Word defines all works that go before justification to be evil, and of no importance, and requires that man before all things be justified. Again, He pronounces all men which are unregenerate, and have that nature which they received of their parents unchanged, to be righteous and wicked, according to that saying "all men are liars," that is, unable to perform their duty, and to do those things which they ought to do; and "Every imagination of the thoughts of his heart are only evil continually"; whereby he is able to do nothing that is good, for the fountain of his actions, which is his heart, is corrupted. If he do works which outwardly seem good, they are no better than the offering of Cain.

Here again comes forth reason, our reverend mistress, seeming to be marvelously wise, but who indeed is unwise and blind, gainsaying her God, and reproving Him of lying; being furnished with her follies and feeble honor, to wit, the light of nature, free will, the strength of nature; also with the books of the heathen and the doctrines of men, contending that the works of a man not justified are good works, and not like those of Cain, yea, and so good that he that worketh them is justified by them; that God will have respect, first to the works, then to the worker. Such doctrine now bears the sway everywhere in schools, colleges, monasteries wherein no other saints than Cain was, have rule and authority. Now from this error comes another: they which attribute so much to works, and do not accordingly esteem the worker, and sound justification, go so far that they ascribe all merit and righteousness to works done before justification, making no account of faith, alleging that which James saith, that without works faith is dead. This sentence of the apostle they do not rightly understand; making but little account of faith, they always stick to works, whereby they think to merit exceedingly, and are persuaded that for their work's sake they shall obtain the favor of God: by this means they continually disagree with God, showing themselves to be the posterity of Cain. God hath respect unto man, then unto the works of man; God alloweth the work for the sake of him that worketh, these require that for the work's sake the worker may be crowned.

But here, perhaps, thou wilt say, what is needful to be done? By what means shall I become righteous and acceptable to God? How shall I attain to this perfect justification? Those the gospel answers, teaching that it is necessary that thou hear Christ, and repose thyself wholly on Him, denying thyself and distrusting thine own strength; by this means thou shalt be changed from Cain to Abel, and being thyself acceptable, shalt offer acceptable gifts to the Lord. It is faith that justifies thee, thou being endued therewith; the Lord remitteth all thy sins by the mediation of Christ His Son, in whom this faith believeth and trusteth. Moreover, He giveth unto such a faith His Spirit, which changes the man and makes him anew, giving him another reason and another will. Such a one worketh nothing but good works. Wherefore nothing is required unto justification but to hear Jesus Christ our Savior, and to believe in Him. Howbeit these are not the works of nature, but of grace.

He, therefore, that endeavors to attain to these things by works shutteth the way to the gospel, to faith, grace, Christ, God, and all things that help unto salvation. Again, nothing is necessary in order to accomplish good works but justification; and he that hath attained it performs good works, and not any other. Hereof it sufficiently appears that the beginning, the things following, and the order of man's salvation are after this sort; first of all it is required that thou hear the Word of God; next that thou believe; then that thou work; and so at last become saved and happy. He that changes this order, without doubt is not of God. Paul also describes this, saying, "Whosoever shall call upon the name of the Lord shall be saved. How then shall they call on Him in whom they have not believed? and, how shall they believe in Him of whom they have not heard? and, how shall they hear without a preacher? and, how shall they preach except they be sent?"

Counted As A Strange Thing

I have written to him the great things of my law, but they were counted as a strange thing. Hosea 8:12

Much could be said about the doctrine of this verse, but what I really wish to look at is the last phrase: "Counted as a strange thing." The subject is the Word of God, and He accuses His people of treating it as a strange thing. Truer words were never spoken. I'd like to make a few observations about the treatment the Bible often receives – not at the hands of infidels, mind you, but at the hand of professing believers.

The Bible is often outright ignored. It’s a sad fact that many of us are more familiar with TV and movie celebrities, with sports stars and singers than we are with Bible characters. What excuse do we have for such behavior? And what could we possibly present to God on Judgment Day as a justification for such neglect of His Word?

Secondly, the Bible is often mishandled. There are more foolish, ignorant statements made in Sunday sermons every week than there are grains of sand on the seashore. I have heard pastors preach contradictory messages two consecutive Sundays. When I hear the idiocy spewed forth by the likes of Benny Hinn, Rodney Howard-Browne, Kenneth Hagin, Morris Cerrulo, Kenneth Copeland, Robert Schuller, etc… I am amazed that God does not rend the heavens and stop them mid-sentence to put an end to their enormities! But one day, He will; rest assured: one day He will. “You are judging,” someone will say. CORRECT! I am told to judge. John 7:24, Jesus says, “Judge righteous judgment.” The holy Word of God is not a plaything to be toyed with by ignorant, arrogant men.

Lastly, as our verse says, the Bible is treated as a “strange” thing. The word “strange” in the King James means “foreign.” One does not need to watch modern Christendom for very long to see that the Bible is foreign to it. How often does someone actually “turn the other cheek?” How often are we encouraged to let unbelievers mistreat us? When was the last time we heard a sermon on lending and not asking for the payment in return? There are myriads of Bible principles that are slighted, ignored and downright rejected as impractical because we have “renewed our minds” and we are striving to live the Christian life according to the dictates of worldly wisdom and secular philosophy. This is why Christians today indulge in behavior that unbelievers of 100 years ago would never have dreamt of engaging in. It is no secret that the Church is worldly. Nearly a half century ago, A.W. Tozer wrote, “Christianity is so entangled with the world that millions never guess how radically they have missed the New Testament pattern. Compromise is everywhere. The world is white-washed just enough to pass inspection by blind men posing as believers.”

Every month, all over the world there are Christian conferences held on every subject imaginable – except the Bible! The Bible is treated as a strange thing. With all due respect to Rick Warren, why is it that millions of congregations joined in the “40 Days of Purpose” program, but never a “40 Days of Exodus 20,” or even “2 Days of Matthew 5-7?” The Bible is quoted and read out of a sense of obligation or tradition, but it really is foreign to most of us.

Old Testament Pre-figuring of Christ

The Lord made advance preparation for his own suffering, in the patriarchs and in the prophets and in the whole people; through the law and the prophets he sealed them. That which more recently and most excellently came to pass he arranged from of old. For when it would come to pass it would find faith, having been foreseen of old.

Thus the mystery of the Lord, prefigured from of old through the vision of a type, is today fulfilled and has found faith, even though people think it something new. For the mystery of the Lord is both new and old; old with respect to the law, but new with respect to grace. But if you scrutinize the type through its outcome you will discern him.

Thus if you wish to see the mystery of the Lord, look at Abel who is likewise slain, at Isaac who is likewise tied up, at Joseph who is likewise traded, at Moses who is likewise exposed, at David who is likewise hunted down, at the prophets who likewise suffer for the sake of Christ.  And look at the sheep, slaughtered in the land of Egypt, which saved Israel through its blood whilst Egypt was struck down.

Melito of Sardis, On Pascha 57-60

(translated by Alistair Stewart-Sykes.)

Herman Witsius: Our Mediator Must Be Both God And Man

Had he been God only he could neither have been subject, nor have obeyed, nor have suffered: if mere man, his obedience, subjection, and suffering, would not have been of sufficient value for the redemption of the elect. Nay, a mere creature is so bound to fulfill all righteousness for itself, that its righteousness cannot be imputed and imparted to others: and should we suppose a man truly and perfectly holy, but yet a mere man, who, according to the law of love, offered himself even to die for his brother, he himself would doubtless obtain a reward by his righteousness; but could merit nothing for a guilty person, unless perhaps exemption from punishment at most. And therefore it behooved our Surety to be man, that he might be capable to submit, obey, and suffer; and at the same time God, that the subjection, obedience, and suffering, of this person God-man, might on account of his infinite dignity, be imputed to others, and be sufficient for saving all, to who it is imputed. 

Economy of the Covenants Between God and Man 2.4.20