Martin Luther’s Preface to His Commentary on Galatians
(Crossway Classic Series)

Part 2 of 3

Paul’s Argument

St. Paul sets about establishing the doctrine of faith, grace, forgiveness of sins, or Christian righteousness. His purpose is that we may understand exactly the nature of Christian righteousness and its difference from all other kinds of righteousness, for there are various sorts of righteousness. There is a political or civil righteousness, which emperors, princes of the world, philosophers, and lawyers deal with. There is also a ceremonial righteousness, which human traditions teach. This righteousness may be taught without danger by parents and schoolteachers because they do not attribute to it any power to satisfy for sin, to please God, or to deserve grace; but they teach such ceremonies as are necessary simply for the correction of manners and certain observations concerning this life. Besides these, there is another righteousness, called the righteousness of the law or of the Ten Commandments, which Moses teaches. We too teach this, according to the doctrine of faith.

There is yet another righteousness that is above all these-namely, the righteousness of faith, or Christian righteousness, which we must carefully distinguish from the other sorts mentioned above, for they are quite contrary to this righteousness, both because they flow out of the laws of rulers, the traditions of the church, and the commands of God, and also because they consist in our works and may be performed by us either by our natural strength or else by God’s gift. For these kinds of righteousness are also from God’s gift, just as are other good things that we enjoy.

But this most excellent righteousness-that of faith, I mean-which God imputes to us through Christ, without works-is neither political nor ceremonial, nor is it the righteousness of God’s law, nor does it consist in works. It is quite the opposite; that is to say, it is passive whereas the others are active. We do nothing in this matter; we give nothing to God but simply receive and allow someone else to work in us-that is, God. Therefore, it seems to me that this righteousness of faith, or Christian righteousness, can well be called passive righteousness.

This is a righteousness hidden in a mystery that the world does not know. Even Christians themselves do not thoroughly understand it and can hardly grasp it in their temptations. Therefore, it must be diligently taught and continually practiced. And whoever does not understand this righteousness when afflicted and frightened in conscience must be overthrown, for nothing comforts our conscience so firmly and securely as this passive righteousness.

But human weakness and misery is so great that in the terrors of conscience and danger of death we see nothing but our works, our unworthiness, and the law. And when we are shown our sin, in time we remember the evil of our past life. Then the poor sinner groans with great anguish of spirit and thinks, “Alas, what a dreadful life I have lived! Would to God I might live longer; then I would amend my life.” Thus human reason cannot restrain itself from the sight of this active or working righteousness-that is , our own righteousness; nor can it look up to see the passive or Christian righteousness but relies altogether on the active righteousness-so deeply is this evil rooted in us.

On the other hand, Satan abuses our natural weakness and increases and aggravates these thoughts of ours. Then our poor conscience becomes more troubled, terrified, and confounded, for it is impossible for the human mind to conceive any comfort, or to look only to grace in the feeling of horror of sin, or to constantly reject all argument and reasoning about words. For this is far above human strength and ability, and indeed above the law of God as well. It is true that the law is the most excellent of all things in the world; yet it is not able to quiet a troubled conscience but makes our terrors worse and drives us to desperation-”so that through the commandment sin might become utterly sinful” (Romans 7:13).

Therefore, the afflicted and troubled conscience has no remedy against desperation and eternal death unless it takes hold of the forgiveness of sins by grace, freely offered in Christ Jesus-that is to say, this passive faith or Christian righteousness. If the conscience can take hold of this, then it may be at rest and boldly say, “I do not seek this active or working righteousness, although I know that I ought to have it, and also to fulfill it. But if I had it and did actually fulfill it, I still could not place my trust in it, nor should I dare to set it against God’s judgment. Thus I abandon all active righteousness, both of my own and of God’s law, and embrace only that passive righteousness that is the righteousness of grace, mercy, and forgiveness of sins. Briefly, I rest only on that righteousness that is the righteousness that is the righteousness of Christ and of the Holy Spirit.”

Just as the earth does not generate rain and cannot of itself work to produce it, but receives it by the mere gift of God from above, so this heavenly righteousness is given us by God without our working for or deserving it. See, then, how much the earth is able by itself to do in getting showers of rain to make it fruitful; that much, and no more, are we able to do by our own strength and works in winning this heavenly and eternal righteousness. We shall never be able to attain it unless God himself bestows it on us, imputing it to us by [H]is gift beyond words. The greatest wisdom of Christians, then, is to have nothing to do with the law and works and the whole of active righteousness, especially when the conscience wrestles with God’s judgment. On the other hand, the quintessence of wisdom among those who are not among God’s people is to know and earnestly follow the law and active righteousness.

It is very strange to the world to teach Christians to learn to be ignorant of the law and to live before God as if there were no law. Yet unless you are ignorant of the law and convinced in your heart that there is now no law nor wrath of God, but altogether grace and mercy for Christ’s sake, you cannot be saved, for knowledge of sin comes through the law. On the contrary, works and keeping the law must be strictly required in the world, as if there were no promise or grace. This is because of the stubborn, proud, and hard-hearted, before whose eyes nothing must be set but the law, that they may be terrified and humbled, for the law is given to terrify and kill such people and to exercise the old nature, and both the word of grace and that of wrath must be properly taught, as the apostle teaches in 2 Timothy 2.

Here, then, we need a wise and faithful teacher of the Word of God who can moderate the law so that it is kept within bounds. Anyone who teaches that people are justified before God by observing the law goes beyond the law and muddles these two kinds of righteousness, active and passive, and is a poor logician, for he does not explain the law correctly. On the contrary, anyone who sets out the law and works to the old nature, and the promise and forgiveness of sins and God’s mercy to the new nature, interprets the Word well. The old nature must be coupled with the law and works; the spirit, or new nature, must be joined with the promise of God and his mercy.

Therefore, when I see a person who is bruised enough already being oppressed with the law, terrified with sin, and thirsting for comfort, it is time for me to remove the law and active righteousness from his sight and set before him, by the Gospel, the Christian and passive righteousness. This excludes Moses with his law and offers the promise made in Christ, who came for the afflicted and for sinners. Here we are raised up again and acquire hope; here we are no longer under the law but under grace (see Romans 6:14). How is it that we are not under the law? We live according to the new nature, to which the law does not appertain. As Paul says later on, “Christ is the end of the law” (Romans 10:4); since [H]e has come, Moses ceases with his law, circumcision, sacrifices, Sabbaths, and indeed all the prophets.

This is how we teach people to distinguish between these two kinds of righteousness, active and passive, so that manners and faith, works and grace, politics and religion should not be confused with each other. Both are necessary, but both must be kept within their rightful place; Christian righteousness belongs to the new nature, and the righteousness of the law belongs to the old nature, which is born of flesh and blood. A burden must be laid on this old nature, as upon an ass; it will press down, and the freedom of the spirit of grace will not be enjoyed unless we first put on the new nature by faith in Christ (though this is not fully done in this life). When we do that, we may enjoy the kingdom and the inestimable gift of grace.

By Ted R

Posted in General