These striking words introduce a theological theme at direct odds with the emphasis on one\u2019s increasing perfection and holiness. Luther doesn\u2019t speak about partial righteousness nor partial sinfulness. Both complete realities exist at the same time. How is this possible? Can this paradox be reconciled with reason or the Bible? There\u2019s a clue in Luther\u2019s next sentence.<\/p>\n\n\n\n
It\u2019s a paradox, Luther admits, but one that doesn\u2019t confuse or confound when you understand that the axiom is a kind of description and illustration of Christian justification.<\/p>\n\n\n\n
What is justification? This word and its meaning must be at the front of every Lutheran\u2019s mind and tongue. Justification is how we stand before God\u2019s judgement throne. It\u2019s not the familiar worldly justifications we make to gain standing, honor, and status in the eyes of men. That is always done on the basis of the law and works. The more a person acts in love toward God and his neighbor, the better his reputation. Though this works on this earth, God sees the heart. He sees our secret anger, greed, blasphemies, and lust. Our works might impress men, but they do nothing to justify us before God. Not only is this true on the basis of the things we do or fail to do. We\u2019ve been conceived and born bearing the guilt of sin (Psalm 51:5). That\u2019s why St. Paul says that we were \u201cby nature children of wrath, like the rest of mankind\u201d (Eph. 2:3). As far as inheritances go, nothing could be worse. From Adam we inherited a corrupted body and soul. We inherited God\u2019s anger and death. But thanks be to God that our standing before God\u2019s judgment throne doesn\u2019t depend on the law, works, or our heritage according to the flesh.<\/p>\n\n\n\n
In the preceding context of Luther\u2019s \u201csimil\u201d remark he had been talking about justifying Christian righteousness that depends on faith and divine imputation. God\u2019s Word works faith in our hearts to love and trust in him above all things. But this faith is always fledgling and no bigger than a mustard seed (Matt. 17:20). That\u2019s why God imputes his Son\u2019s righteousness to us as a gift which this fledgling faith receives and is thereby credited to us as perfect righteousness (Genesis 15:6; Galatians 3:6). So, when a person considers how he stands before God\u2019s judgment throne, he shouldn\u2019t look at his sins or the weakness of his faith. He should look to Christ who both suffered the full wrath his sin deserved on the cross. He should remember his Baptism by which Christ imputed his perfect righteousness by grace, extended through the means of the Word and Sacraments, to be received by faith. What about sin? In exchange for righteousness, Jesus has borne and washed away the full guilt of a person\u2019s sin and shame by his sufferings and death (2 Cor. 5:21).<\/p>\n\n\n\n
This great gift and mystery of heavenly redemption for Christ\u2019s sake alone is kept distinct from sanctification in Lutheran theology. Once the two get confused, one\u2019s renewed inward\/outward life and the justification a person has before God, then inevitably a person will confuse his growth and progress in holiness with the status of God\u2019s favor. Confusing the two leads to uncertainty and doubt when, in truth, Christ\u2019s death and reconciling Word are completely sufficient for our eternal life and salvation.<\/p>\n\n\n\n
When sanctification is confused with justification, nothing less than the saving power of the gospel is lost and replaced by men\u2019s works and strivings which, inevitably, fall far short of the mark. To summarize, the term, \u201cat the same time righteous and sinner,\u201d refers to two distinct words from God. The Law accuses and damns men in this life. The standard of the law is always going to be higher than we can achieve. But the second and greater Word from God, the Gospel, proclaims you righteous for Christ\u2019s sake by faith alone, apart from works. In this way the \u201csimil\u201d dichotomy is a corollary of the distinct verdicts of Law and Gospel which are totally true at the same time. Any mixture or confusion of the two robs the Gospel of its power and leaves men uncertain of salvation.<\/p>\n\n\n\n
But Luther doesn\u2019t use the \u201csimil\u201d language for justification exclusively. He goes on in the same commentary to say this,<\/p>\n\n\n\n
The context is from Chapter 5 verse 17 from St. Paul\u2019s letter to the Galatians. \u201cBut I say, walk by the Spirit, and do not gratify the desires of the flesh.\u201d The apostle treated justification by faith earlier in the letter (Galatians 2:16; 3:11; 22; 26; 5:1). Now he returns with the admonishment, \u201cFor you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another\u201d (5:13). St. Paul transitions out of preaching justification by faith to the fruits that follow justification. The fruits of love don\u2019t justify, but it\u2019s undeniable that that they follow a person\u2019s conversion. If anything, since the law\u2019s accusation has been removed by the Gospel\u2019s promise, the law takes on a different and unique character in the Christian\u2019s life. This is what is meant by \u201cwalk by the Spirit,\u201d that is, live as one who has been set free from sin\u2019s chains of guilt without submitting yourself willingly again to their power. Though this love may not be perfect, it is a real beginning, but not the perfection the holiness groups desire. Luther explains,<\/p>\n\n\n\n
Instead of being an ever-steady upward progress from one work of love to another, Luther explains the Christian\u2019s inner, sanctified life as a cage match between flesh and Spirit.<\/p>\n\n\n\n
The Christian sees in himself a struggle between the old desires and impulses toward sin and the new desires to love that don\u2019t come from the flesh, but from the Holy Spirit. The flesh dies hard. In fact, it is distracts the Christian from works of love till it is finally laid to rest in the grave. So in this place, Paul and Luther are speaking of \u201cat the same time righteous and sinner\u201d in the context of how a Christian experiences himself and his own desires, what we often refer to as \u201csanctification,\u201d rather than in the context of the pure unconflicted words of justification from the Gospel. The Spirit through the Gospel gives new impulses and desires to love according to the commandments. This is the necessary result. Yes, the flesh rebels. As the Christian struggles against his former slavery from which he\u2019s been freed, his singular comfort and continued strength comes from the Gospel. Christ, being our Savior, has defeated all sin and he can and will share that victory with us, which is not perfected in this life, but in the life to come.<\/p>\n\n\n\n
In this life we have struggle between the flesh and Spirit. There\u2019s no promise in Scripture of freedom from the battle on this side of the grave and eternity. Though the flesh seems powerful, the Spirit far surpasses. Christians can and should keep their flesh in subjection. It cannot rule us. Our new and merciful Lord rules us by his blood and righteousness. By faith we conquer.<\/p>\n\n\n\n
It\u2019s good to use the \u201cat the same time\u201d language but be sure to understand if it is being used to describe either justification or sanctification. In justification the language is total. In sanctification, it is partial and incomplete. If we can do this, then the language is helpful and comforting. If not, then we confuse salvation, righteousness, and the place and purpose of good works in this life.<\/p>\n\n\n\n
-Pr. Brian Flamme<\/p>\n\n\n\n