Passive Righteousness
By Martin Luther
October 24, 2003
"Passive Righteousness"
["Knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified." Galatians 2:16, NKJV.] [1]
The most excellent righteousness of faith, which God through Christ, without any works, imputes to us, is neither political, nor ceremonial, nor the righteousness of God's law, nor consists of works, but is absolutely contrary to these; that is to say, it is a mere passive righteousness, as the others are active. For in the righteousness of faith, we work nothing, we render nothing unto God, but we only receive, and allow another to work in us--namely, God. Therefore it seems good unto us to call this righteousness of faith, the "passive righteousness."[2] This is a righteousness hidden in a mystery, which the world does not know, even Christians themselves do not thoroughly understand it, and can hardly take hold of it in their temptations. Therefore it must be diligently taught, and continually practiced. And whoever does not understand or apprehend this righteousness, in afflictions and terrors of conscience, will eventually be defeated. For, there is no comfort of conscience so firm and sure, as is this passive righteousness [Rom. 4:5; 5:1; Eph. 2:8,9].
For the troubled conscience, in view of God's judgment, has no remedy against desperation and eternal death, unless it takes hold of the forgiveness of sins by grace, freely offered in Christ Jesus, which is this passive faith, or Christian righteousness; which if it can apprehend, then it may be at rest, and can boldly say: "I seek not active or working righteousness, for if I had it, I could not trust in it, neither dare I set it against the judgment of God. Then I abandon myself from all active righteousness, both of my own and of God's law, and embrace only that passive righteousness, which is the righteousness of grace, mercy, and forgiveness of sins."[3] [Phil. 3:8,9]
Briefly, I rest only upon that righteousness, which is the righteousness of Christ and of the Holy Spirit. The greatest knowledge, and the highest wisdom of Christians is, to not know the law, to be ignorant of works, and of the whole active righteousness, especially when the conscience wrestles with God. The opposite is the case with those who are not of God's people; the greatest wisdom in their case is to know and to urge the law and the active righteousness ...[Gal. 3:24; Rom. 3:19,20]
This is our divine ministry, whereby we teach how to distinguish between these two kinds of righteousness, active and passive, with the goal that manners and faith, works and grace, policy and religion, should not be confused, or taken the one for the other. Both are necessary; but must be kept within their limits; Christian righteousness pertains to the new man, and the righteousness of the law pertains to the old man, which is born of flesh and blood. Upon this old man, as upon a donkey, there must be laid a burden that may press him down, and he must not enjoy the freedom of the spirit of grace, except he first put upon him the new man, by faith in Christ ..., then may he enjoy the kingdom and inestimable gift of grace. [Titus 1; 3:5] ~~~~ Grace Notes Oct. 24, 03
[1] This excerpt is from the introduction in the Commentary on Galatians by Martin Luther (1483-1546), published in 1979 by Kregel Publications. Translation by Erasmus Middleton, edited by John Prince Fallowes. A reprint of the 1850 edition published by the Harrison Trust, London. Reprinted in the appendix of From Fear to Freedom: Living as Sons and Daughters of God, by Rose Marie Miller (Shaw: 1994). Updated English with additional editing by John Woodward. The title, "Passive Righteousness" was added by the editor.
[2] "Passive righteousness" refers to justification by faith--one of the central truths of the Protestant Reformation. It required the active obedience of Christ, His sacrificial death and resurrection. This right standing with God is received by grace through faith ("passive" in the sense of not being earned by man's works) and secures a spiritual rebirth (regeneration).
[3] "Active righteousness" is used in the sense of self- righteousness (the vain attempt to gain acceptance with God by personal effort). See the parable of The Pharisee and the Tax Collector in Luke 18:9-14
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Passive Righteousness Part 2[/FONT]
[FONT=Verdana, Helvetica, sans-serif]["Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage ... For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love ... For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another." Galatians 5:1,6,13, NKJV. ][1][/FONT]
[FONT=Verdana, Helvetica, sans-serif]So, are we not required to do anything? Do we work nothing to obtain this righteousness? I answer, Nothing at all. For this is perfect righteousness, to do nothing, to hear nothing, to know nothing of the law, or of works, but to know and believe this only, that Christ is gone to the Father, and is not now seen; that He sits in heaven at the right hand of His Father, not as judge, but made unto us of God, wisdom, righteousness, holiness and redemption. In summary, He is our high priest interceding for us, and reigning over us, and in us, by grace. In this heavenly righteousness sin can have no place, for there is no law; and where no law is, there can be no transgression (Rom. 4:15). Seeing then that sin has no place here, there can be no anguish of conscience, no fear, no heaviness. Therefore St. John says (1 John 5:18): "He that is born of God cannot sin."[Rom. 4:5; 1 Cor. 1:30][2][/FONT]
[FONT=Verdana, Helvetica, sans-serif]... So both these [kinds of righteousness] continue while we live here. The flesh is accused, exercised with temptations, oppressed with heaviness and sorrow, bruised by its active righteousness of the law; but the spirit has reigned, rejoiced, and is saved by this passive and Christian righteousness, because it knows that it has a Lord in Heaven, at the right hand of His Father, who has abolished the law, sin, death, and has trodden under His feet all evils, led them captive, and triumphed over them in Himself (Col. 2:15) ...[/FONT]
[FONT=Verdana, Helvetica, sans-serif]Let us diligently learn to discern between these two kinds of righteousness, that we may know how far we ought to obey the law. We have said before that the law in a Christian ought not to pass its limits, but ought to have dominion only over the flesh, which is in subjection to it, and remains under it. But if it shall presume to creep into the conscience, and there seek to reign, see that you play the cunning logician, and make the true division. Say: "0 law, you would climb up into the kingdom of my conscience, and there convict it of sin, and take from me the joy of my heart, which I have by faith in Christ, and drive me to desperation that I may be without hope, and utterly perish. Keep within your limits, and exercise your power upon the flesh: for I am baptized, and by the gospel am called to the partaking of righteousness and everlasting life."[/FONT]
[FONT=Verdana, Helvetica, sans-serif]When I have Christian righteousness reigning in my heart, I descend from heaven as the rain makes fruitful the earth; that is to say, I do good works, how and wherever the occasion may arise. If I am a minister of the Word, I preach, I comfort the broken-hearted, I administer the sacraments [ordinances]. If I am a house holder, I govern my house and family well, and in the fear of God. If I am a servant, I do my master's business faithfully. To conclude, whoever is assuredly persuaded that Christ alone is his righteousness, does not only cheerfully and gladly work well in his vocation, but also submits himself through love to the rulers and to their laws, yes, though they be severe, and, if necessity should require, to all manner of burdens, and to all dangers of the present life, because he knows that this is the will of God, and that this obedience pleases Him.[3] This is the substance of the argument of the Epistle, whereby Paul addresses this, responding to problem of false teachers who had darkened this righteousness of faith among the Galatians, against whom he sets himself in defending and commending his authority and office.[/FONT]
[FONT=Verdana, Helvetica, sans-serif]~~~~[/FONT]
[FONT=Verdana, Helvetica, sans-serif][1] This excerpt is from the introduction in the Commentary on Galatians by Martin Luther (1483-1546), published in 1979 by Kregel Publications. Translation by Erasmus Middleton, edited by John Prince Fallowes. A reprint of the 1850 edition published by the Harrison Trust, London. Reprinted in the appendix of From Fear to Freedom: Living as Sons and Daughters of God, by Rose Marie Miller (Shaw: 1994). Updated English with additional editing by John Woodward. The title, "Passive Righteousness" and bracketed references were added by the editor. The commentary is available online at http://www.ccel.org[/FONT]
[FONT=Verdana, Helvetica, sans-serif][2] Although the Holy Spirit will continue to convict the believer of sin, this will not bring condemnation or jeopardize the position and essential nature of the child of God (Rom. 8:1).[/FONT]
[FONT=Verdana, Helvetica, sans-serif][3] The Spirit-filled life fulfills the moral requirements of the law, which are summarized in the calling to love God and others (Rom. 8:4; 13:8-10) [/FONT]