Living by Faith

Excerpts from Tullian Tchividjian post:  Luther on Law

Ok, get ready to do some real thinking here. What follows is heavy theological lifting.

I asked my friend Jono Linebaugh to weigh in on the recent discussion about Law and Gospel. His thinking is solid. His nuances are crucial. He adds serious depth to this ongoing conversation. Much food for thought here.

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Compare this to a couple examples of New Testament imperatives. First, consider Galatians 5.1. After four chapters of passionate insistence that justification is by faith apart from works of the Law, Paul issues a couple of strong imperatives: “It was for freedom that Christ set us free; therefore stand firm (imperative) and do not be subject (imperative) again to the yoke of slavery.” Are these imperatives instances of God’s accusing and killing words? Are these commandments with conditions? Is Galatians 5.1 an example of Law? No! The command here is precisely to not return to the Law; it is an imperative to stand firm in freedom from the Law. Or take another example, John 8.11. Once the accusers of the adulterous women left, Jesus said to her, “Neither do I condemn you. Depart. From now on, sin no more.” Does this final imperative disqualify the words of mercy? Is this a commandment with a condition? Is this Law following the Gospel? No! This would be Law: “if you go and sin no more, then neither will I condemn you.” But Jesus said, “Neither do I condemn you. Go and sin no more.” The command is not a condition. “Neither do I condemn you” is categorical and unconditional, it comes with no strings attached. “Neither do I condemn you” creates an unconditional context within which “go and sin no more” is not an “if.” The only “if” the Gospel knows is this: “if anyone sins, we have an advocate with the Father, Jesus Christ the Righteous” (1 John 2.1).

For Luther, it is within this unconditional context created by the gospel, the reality he called “living by faith,” that the Law understood as God’s good commands can be returned to its proper place. Freed from the burden and bondage of attempting to use the Law to establish our righteousness before God, Christians are free to look to commandments, not as conditions, but as descriptions and directions as they seek to serve their neighbor. In other words, once a person is liberated from the commonsense delusion that acting righteously makes us righteous before God, and in faith believes the counter-intuitive reality that being made righteous by God’s forgiving and resurrecting word precedes and produces righteous action, then the justified person is unlocked to love.

For this reason, Luther would insist that the Law only applies to the second question of Christian living: what shall we do? It helps to answer the “what” question, the question about the content of good works. The Law, however, does not answer the more basic question, the question far too few people ask: How do good works occur? What fuels works of love? While the Law demands and directs, what delivers and drives? For Luther, the answer to this question always follows the pattern of 1 John 4.19: “We love because he first loved us.” Works of love flow from prior belovedness. Thus, as Lutheran theologian Oswald Bayer has said, the essential question of theological ethics is this: “What has been given?” The answer: “God shows his love for us in that while we were still sinners Christ died for us” (Rom 5.8).

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