The Work is Done

Romans 3:21-31

But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it - the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.

Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. For we hold that one is justified by faith apart from works of the law. Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, since God is one. He will justify the circumcised by faith and the uncircumcised through faith. Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law. (ESV)

In the twentieth century, some Lutheran scholars denied that the law had any use for the Christian after conversion to Christ. To place the law into play after conversion would be to risk defining the gospel on the basis of the law, or so they argued. They were afraid that the gospel would simply become some kind of "anti-law" or mirror image of the law. This concern perhaps had some validity, at least in the sense that that gospel must not be reduced merely to a category of the law. We hear that kind of preaching when faith in Christ is turned into another kind of work, albeit a work that is understood to be sufficiently spiritual. But it remains our effort that merits the mercy of God, "if you would just believe enough..." But certainly the law demands the gospel's shape. Are we not accused by the law? Are we not condemned by the law? Does not the law highlight our spiritual weakness? Does not the law give knowledge of sin? Does the law not excite the very transgressions the gospel remits? The gospel resolves the problems highlighted by the law. A doctor who prescribed goose grease as a healing ointment for a festering wound would be considered guilty of malpractice. The particular wound demands a specific antibiotic therapy. The wound exposed by the law demands a healing antibiotic of the gospel be used. The problem surely tells us something about the mode of healing. What good is a gospel that doesn't heal what the law exposes?

Philip Melanchthon, whom we commemorate today, understood that the law's demands were so onerous and so deadly, that the only possibility of our redemption from them had to come from God. God Himself had to offer the divine promise. The sublime benefit of the promise is required by the enormous debt owed. The overwhelming requirements of the law tell us about fullness of divine grace. Although the gospel is not a merely a mirror image of the law, it is at least that. People, who have the delusion that they have the capacity to fulfill the law, think little of the gospel and the divine promise. The promise is of little value where the law is thought to be able to be fulfilled. If anyone can keep the law, then the death of Christ becomes a waste of effort on God's part and there is a basis for boasting in God's presence: "Hey God, I've got this righteousness thing under control on my own. Jesus needn't have bothered with all that suffering and dying stuff. Perhaps He should have gone on holiday instead." This is the very nadir of self-righteous puffery. Keep us from this, dear Father in heaven!

Who would not want the divine promise? The divine promise is full of Christ; His satisfaction, His substitutionary atonement. Just when the worst sin, despair, and Satan have breached the walls of our meager holiness Christ steps into the breach and protects us from our enemies; offering Himself for us. If he had done all for our salvation, then we have done nothing. If we have done something for our salvation, then Christ has done too little for it. This is a blasphemy against God's Son, as though He failed in His mission to save us poor sinners and we have to help Him out. "Step aside, Jesus! Let me give you a hand." The work is done.

Philip Melanchthon

"By their own powers, people are not able to fulfill God's law. All are under sin, subject to eternal wrath and death. Because of this, we cannot be freed by the law from sin and be justified. But the promise of forgiveness of sins and of justification has been given to us for Christ's sake, who was given for us in order that He might make satisfaction for the sins of the world. He has been appointed as the Mediator and atoning sacrifice. This promise does not depend on our merits, but offers by grace forgiveness of sins and justification, as Paul says in Rm 11:6, 'But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace.' And in another place, Rm 3:21, 'But now the righteousness of God has been manifested apart from the law.' In other words, forgiveness of sins is freely offered. Nor does reconciliation depend on our merits. Because if forgiveness of sins were to depend on our merits, and reconciliation were from the law, it would be useless. Since we do not fulfill the law, it would also follow that we would never attain the promise of reconciliation. Paul reasons this way in Rm 4:14, 'For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void.' If the promise depended on our merits and the law, which we never fulfill, it would follow that the promise would be useless."

Philip Melanchthon, Apology of the Augsburg Confession, 4.40-42