I suppose the desire to repent should be considered a good thing. However, basing the forgiveness of sin on this aspiration or on any other so-called good work is not good news. It is not the gospel.
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Again, the object of this kind of religion is self; it is about how much devotion or how many deeds a person can muster. Further, will that be enough to appease God’s wrath?
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Here is the tormenting question that will beset a soul: Have I been contrite enough? Who could possibly say? How does one quantify contrition?
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The object of our faith is Christ, not our works of the law. We are justified by faith in him, not by striving to be better. That would be putting faith in our own deeds instead of in the goodness and justice of Christ.
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I do not need to earn my salvation or prove, somehow, that I will do better. God is not subordinate to my actions, as though I need to do anything for him to be disposed to me in a favorable way.
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This is a superficial, thoroughly human, way of looking at sin—one that leaves the conscience troubled and rarely at peace with God.
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Simply put: if you are acting in your own power, relying upon yourself to be a good person, you are sunk. From the moment you were born, you have never been good enough...
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Judas sold out Jesus, his rabbi and Lord, for thirty pieces of silver. Would his Lord not forgive him for doing so? Of course, Jesus would forgive his disciple; he loved him.
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Knowledge of one’s sin is necessary but it is insufficient for salvation. Repentance from sin is also indispensable but regret and penance combined will not do for salvation.
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It is no accident that the gospels follow directly after the Old Testament. The offer of God’s grace must always follow on the teaching of the law.
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No one is exempt; all are born in sin and captivated by it, until they have faith. Even then, the forgiveness of God is necessary, for saints are still sinners. But here is the difference: they are repentant sinners.
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God uses his law to demolish the false righteousness of so-called saints and sinners too. He uses his Word to awaken us from the death of spiritual sleep. The effect is not that of a gentle alarm clock but rather, a jackhammer that jolts us into consciousness.
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The law’s job is to reveal sin and the wrath of God, and to convict the world of its unrighteousness and the judgment to come. That office is not closed.
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The law is always there to terrify consciences. The terror is so complete and overpowering that we have nowhere to turn, not even to ourselves.
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Justification always comes through faith in God’s gracious promises in Christ. Being right with God is never a result of one’s devotion to God. The opposite is the case on two levels.
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Let us be clear. We are all sinners, saved by the grace of God. Sin has produced a world of wickedness in a single human heart, let alone in all of humanity.
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It is not in our nature to love God or do good. That old nature must die, so that a new nature may be formed in us—a righteous nature given to us, that may love God. Working at it will not make us God fearing or good people.
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We may do some good on our own. For example, our own free will may be at work in civil matters. You may determine whether or not you will pay your taxes or stop when the light is red or if you will provide some service to your country.
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You will recall that we are dealing with theological errors that were refuted in Luther’s “Smalcald Articles.” We have seen that these errors were largely due to being in conflict with the chief article.
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We have already seen how human nature is not equal to the task. But even if some person is able to live a perfectly sinless life, that person was born into sin (original sin), and so, remains a sinner.
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People are able to choose to do some good but they are incapable of being good. Likewise, they are able to leave off from doing some evil, while remaining incapable of being sinners.
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Though this passage in Isaiah depicts the coming Messiah, it may also be seen as a model for the godly life. Within it, we see that human beings have the capacity to learn and to think.
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The kingdom of God cannot be stormed by reason. Human reason is strong but it cannot bring itself to believe in the unseen, the unprovable.
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Near the beginning, Adam and Eve paid no attention to what God spoke. He told them that they may eat of all manner of things in the garden of Eden, but that they must not eat from the fruit of the tree of the knowledge of good and evil.
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The prime sin, which brought all sin into the world, is a hereditary sin, making us all sinners, persons with a built-in desire to sin.
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What can you do with those who cannot or will not hear? If they will not listen, as reasonable people make a point to do, how will they be able to obey God’s Word?
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Luther knew well where these charges came from, praying the Lord’s censure of Satan. This simply means Luther recognized that, though the devil was behind it, the Lord was in control.
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If we are looking for things to go our way in a public election, in the choice of a church leader, or in an assembly’s vote, we should not get our hopes up. Despite the outcome, our hope remains the same.
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There is no teaching more false, no heresy more despicable, than for a representative of the Church to teach that salvation comes in any other manner than by God’s grace alone, through faith in Jesus Christ.
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Sola Christus (Christ alone) was a predominant teaching of the Reformation. It should still be the foremost teaching of the Church today, as Christ is the central teaching of Scripture.
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The priesthood of believers leaves no room for airs, for the pretense of one Christian being greater than another. When this happens, the Church will squabble, as any family would in such circumstances, and be of no use to God.
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