Where the distinction between Law and Gospel must especially be observed.
Where the distinction between Law and Gospel must especially be observed.
Although the distinction between Law and Gospel must be preserved everywhere, yet it must especially be observed: (1) In the article of justification. Certainly our justification is not of the Law, which has a lack of power, yet an accidental lack, attributed to it in this area due to the corruption and weakness of our flesh (Rom. 8:3). Rather, [our justification] is of the Gospel in which “righteousness has been revealed apart from the Law” (Rom. 3:21) and which is “the power of God to salvation for everyone who believes” (Rom. 1:16). Thus people must be admonished and, in fact, urged to perform works according to the norm of the Law. But these works are not to be brought into the theater of our justification, into the presence of God, for here there is a perpetual constrast between doing and believing, between grace and works, between Law and Gospel.
(2) In the use of the Keys of the church. The forgiveness of sins is not to be announced to the impenitent and secure, but rather the wrath of God from the Law. “Tribulation and distress for every human soul that does evil” (Rom. 2:9). “The Law is laid down for the unrighteous, for the ungodly, for the wicked,” etc. (1 Tim. 1:9). The Law crushes these beneath the weight of its accusation and condemnation. The threats of the Law are not to be heaped upon contrite hearts, but rather the oil of the Gospel’s comfort is to be poured upon them. “What is the place of My rest? I will look to the poor and contrite in spirit, he that trembles at My word” (Isa. 66:1–2). “The Gospel is preached to the poor” (Matt. 11:[5]). But since there remains an oldness of the flesh in everyone along with the newness of spirit, blessed Luther (in his commentary on Galatians 3) says correctly: “The Law and Gospel are so closely connected in practice that there can be no mathematical conjunction which is similar to it.”4