Should
the topic of good works and living the Christian life appear in Lutheran sermons? One would
think that Augsburg Confession articles IV-VI make the matter clear. In the Augsburg Confession, the foundational
statement of faith by the Lutheran
Church,
article IV confesses justification by grace through faith apart from works.
Article V then confesses how God delivers this faith as it says, “To obtain
such faith God instituted the office of preaching, giving the Gospel and the
sacraments. Through these, as through
means, He gives the Holy Spirit who produces faith, where and when He wills, in
those who hear the Gospel. It teaches
that we have a gracious God, not through our merit but through Christ’s merit,
when we so believe” (V.1-3). And then
immediately article VI says, “It is also taught that such faith should yield
good fruit and good works and that a person must do such good works as God has
commanded for God’s sake but not place trust in them as if thereby to earn
grace before God” (VI.1-2). Clearly
works are not the reason a person is saved. Clearly faith should produce good
works and a person must do these things God has commanded. If there were any questions, one would think
that Article IV of the Formula of Concord on Good Works takes care of them. The Book of Concord has much to say about
what the Lutherans teach concerning good works, and since they teach it one
would think that the topic is expected to appear in Lutheran sermons.
In spite of this, Lutherans are often quite hesitant to
talk about good works and living the Christian life in sermons. Beyond that, in recent years I have noticed a
much stronger position present among some Lutheran pastors. There are those
who say that good works should not be something that is addressed in
preaching. They maintain that exhortation and teaching about good works is Law that accuses and undermines the Gospel focus of the sermon.
How are we to resolve this issue? If only someone like the apostle Paul had
given instruction to pastors about how they are to deal with good works as they
preach and teach in the midst of their congregations. We are blessed because in fact, he did. Paul’s letter to Titus deals very directly
with this topic and by listening to this letter we can gain great insight how
we should handle it as Lutheran pastors.
After the opening salutation in Titus 1:1-4, Paul
immediately turns to the reason he is writing: “This is why I left you in
Crete, so that you might put what remained into order, and appoint elders in
every town as I directed you” (1:5).
Paul and Titus have engaged in the initial work of evangelism on the island of Crete.
Paul has left Titus on Crete to
organize the fledgling church there.
Specifically, he is to appoint “elders” (which here, as it usually does
in the New Testament, refers to the individual that today we call “pastor”) in
each town. In verses 1:5-9 Paul then
sets forth the qualifications that are expected of candidates for this position
and in 1:10-16 he describes how they will need to refute false teaching on Crete. Interesting
for our topic is the way Paul says that, “They profess to know God, but they
deny him by their works. They are detestable, disobedient, unfit for any good
work” (1:16).
Paul then goes on to describe what Titus and the pastors
he is involved in appointing are to teach the people. He begins by saying, “But as for you, teach [literally,
“speak”] what accords with sound doctrine [literally, “teaching”] (2:1). The section that begins at 2:1 with its
command to “speak” is then framed by 2:15 where Paul writes, “Declare
[literally, “speak”] these things; exhort and rebuke with all authority. Let no
one disregard you.”
Within the section 2:1-10, Paul then describes how different groups of Christians are to live
as he provides instruction regarding older men (2:2), older woman (2:3), young
women (2:4-5), young men (2:6) and slaves (2:9-10). In this section Paul uses language that the
Greco-Roman world would have recognized as being laudable conduct.[1] Paul tells Titus, “Show yourself in all respects
to be a model of good works” (2:7). Not
only is Titus (and by extension the pastors he appoints) to preach and teach
about living the Christian life and doing good works, but he is to teach by his
own conduct.
Paul emphasizes a recurring theme about why Christians
are to live in these godly ways. They are to do it because Christian conduct
impacts how the Gospel is perceived and received. Young women need to live the ways taught by
Titus so “that the word of God may not be reviled [literally “blasphemed]” (2:5). Titus is to serve as a model of this conduct
“so that an opponent may be put to shame, having nothing evil to say about us”
(2:8). Slaves are to act in this way “so
that in everything they may adorn the doctrine of God our Savior” (2:10).
In a concentrated form filled with Greco-Roman
vocabulary that speaks of appropriate and laudable conduct Paul tells Titus
that he and the pastors are to teach the people to live in ways that reflect
the Christian faith. This is important
because in that missionary setting it will be seen and evaluated by others. And
then Paul proceeds to give the reason why
they should do this – it is because of the Gospel. He introduces 2:11-14 with the word “for” (gar in Greek) as he explicitly
introduces the reason and says: “For the grace of God has appeared, bringing
salvation for all people, training us to renounce ungodliness and worldly
passions, and to live self-controlled, upright, and godly lives in the present
age, waiting for our blessed hope, the appearing of the glory of our great God
and Savior Jesus Christ, who gave himself for us to redeem us from all
lawlessness and to purify for himself a people for his own possession who are
zealous for good works.”
In the language of apocalyptic eschatology Paul
describes how God’s grace has been revealed to all men (2:11). The grace itself is described in 2:13-14 as
the great God and Savior Jesus Christ who gave himself on behalf of us to
redeem us from all lawlessness and to purify for himself a people of his own possession. At the same time this grace trains
Christians how to live in the present time [literally, “the now age”] (2:12) as
we await the appearing of Christ (2:13). Christians who are Christ’s own
possession are to be “zealous for good works” (2:14). Even within this
statement that provides the ground for 2:6-10 and its description of Christian
conduct, Paul still continues to emphasize that God’s saving action in Christ
prompts Christians to live in God pleasing ways. In fact the last statement in
2:11-14 is that Christians are to be “zealous for good works” (2:14).
After drawing the section 2:1-15 to a close with the
inclusio at 2:15 (“speak these things”; cf. 2:1 “speak that which is fitting
for sound teaching”), Paul then returns to the topic of living the Christian
life in 3:1-2. This time he frames the
discussion in terms of general instructions about living as a Christian in
society by referring to being submissive to rulers. The instructions are not aimed at any one
groups of people such as in 2:6-10. Instead, they are more general in character
(“Remind them to be submissive to rulers and authorities, to be obedient, to be
ready for every good work, to speak evil of no one, to avoid quarreling, to be
gentle, and to show perfect courtesy toward all people,” 3:1-2).
Like 2:6-10 and 2:11-14, in 3:3-8 Paul again provides
the reason that Christians are to act in manner described in 3:1-2. The reason (introduced by “for’ [gar in Greek]) is the Gospel, and
specifically the Gospel as it has been received in baptism. Paul says that
Christians were once sinful and lost in every way (3:3). Then he goes on to say, “But when the
goodness and loving kindness of God our Savior appeared, he saved us, not
because of works done by us in righteousness, but according to his own mercy,
by the washing of regeneration and renewal of the Holy Spirit, whom he poured
out on us richly through Jesus Christ our Savior, so that being justified by
his grace we might become heirs according to the hope of eternal life” (3:4-7).
Just as in 2:11, Paul describes God’s salvation as
something that has “appeared” (3:4).
Throughout the letter as Paul has given instructions to Titus about what
he and the pastors on Crete are to teach the
people he has repeatedly emphasized good works and Christian conduct (2:6-10,
12, 14; 3:1-2). Yet now he makes clear
that we have not been saved on the
basis of works that we have done in righteousness (3:5). Instead, it is on the basis of God’s mercy
that he has saved us through baptism – a washing of regeneration and renewal of
the Holy Spirit (3:5). In this action he
has poured out the Holy Spirit upon us richly through Christ our Savior (note
the trinitarian shape of 3:4-6) in order
that being justified by God’s grace we might become heirs having the hope of
eternal life (3:6).
A Lutheran could not ask for a clearer expression of the
Gospel! Salvation is not the basis of
works (3:5). It is instead a matter of
God’s mercy (3:5) and grace (3:6) as he works through the Holy Spirit in
baptism (3:5) to justify us (3:7). Paul
highlights this teaching by adding in 3:8 “The saying is trustworthy”
[literally, “The word is faithful”], a statement that refers to 3:4-7 and
identifies it as being part of the common teaching of the Church.[2] Yet Paul then immediately adds, “so that
those who have believed in God may be careful to devote themselves to good
works. These things are excellent and profitable for people” (3:8b). Even as Paul emphasizes the primacy of the
Gospel, the corresponding good works that flow from this are never far from
view.
Paul then concludes the letter with some final instructions
about dealing with false teaching and teachers in 3:9-11. He gives personal instructions in
3:12-14. Here in the last verse of the
letter before the closing greeting in 3:15 Paul gives one final instruction
about what he wants Christians to learn.
He wants them to learn to do good works: “And let our people learn to
devote themselves to good works, so as to help cases of urgent need, and not be
unfruitful” (3:14).
It is significant that within this brief letter that
provides instruction for pastors on Crete we
have two sections that explicitly ground the life of good works in God’s saving
action. Each time Paul describes the
Christian life (2:1-10; 3:1-2) and then provides the theological basis for the
life of faith (both passages are introduced by “for,” gar in Greek) as he emphasizes God’s saving action (2:11-14a;
3:3-7). Finally he provides a summary
statement that explicitly states how Christians are to do good works (2:14b;
3:8). What is more, in the second
instance Paul grounds this theological basis in the Christian’s baptism (cf.
Rom 6:1-7).
The instruction Paul provides to Titus for the pastors on Crete makes it clear that the Gospel must remain at the
center of all that Church preaches,
teaches and believes. Yet it also makes
clear that God’s salvation in the Gospel cannot be separated from the life the
Gospel produces. What is more, this Christian
life bears witness to the faith and is important for the way the faith is
perceived by the world. Titus repeatedly
provides this as a purpose of living the life of faith and good works (2:5, 8,
10). The Christian life of good works that
flows forth from God’s saving action bears witness to God’s saving action
(2:10). This was the message that the
apostle Paul wanted pastors on Crete to preach
and teach.
The instruction that Paul provides to Titus and the pastors
on Crete is the same thing we find him doing
in the letters that he writes to Christian congregations. Like all written communication in the ancient
world these were read out loud (cf. Acts 8:27-30; St. Augustine’s report in his
Confessions about St. Ambrose reading
in silence is the first evidence that we have for this practice). Paul’s
letters were read to the congregation (Col
4:16) and because of the ancient understanding about epistolary communication
they were Paul speaking to the congregation – they were sermons.
Naturally, there is no need to establish that Paul’s letters
are filled with the Gospel. Yet as we
consider the instruction he gives to Titus and the guidance this provides to
Lutheran preaching it is critical to note that the “preaching” of Paul’s own
letters is filled with exhortations to sanctification and good works.
Paul cannot speak to Christians without engaging this
topic. We see it everywhere in his
letters: Romans 6:1-23; 8:1-17; 12:1-20; 13:1-14; 14:1-23; 1 Corinthians
5:1-12; 6:1-20; 8:1-13; 10:1-11; 2 Corinthians 5:14-15; 8:1-15; 9:6-15;
Galatians 5:13-26; 6:1-10; Ephesians 2:8-10; 4:17-32; 5:1-33; 6:1-9;
Philippians 2:1-18; 4:4-9; Colossians 3:1-25; 4:1-6; 1 Thessalonians 4:1-12;
5:12-22; 2 Thessalonians 3:6-12. Just as
in Paul’s letter to Titus, it is found when Paul writes to the pastor Timothy:
1 Timothy 5:1-16; 6:1-19; 2 Timothy 2:22; 3:1-5
Paul’s letter address specific circumstances and occasions
(see 1 Corinthians), and so they are not all the same. Yet it is evident from Romans, Galatians,
Ephesians, Colossians, and 1 Thessalonians that teaching about new obedience
and good works is often found in the latter portion of Paul’s letters. It is not the first thing he talks
about. Instead these letters are filled
with the Gospel in the earlier chapters. Yet Paul cannot speak about Christ to
these Christians without also then speaking about what Christ and the Gospel
mean for the way they live.
We have seen that in Titus Paul has two sections that explicitly
ground the life of good works in God’s saving action. Paul describes the Christian life (2:1-10;
3:1-2) and then provides the theological basis for the life of faith as he
emphasizes God’s saving action (2:11-14a; 3:3-7). A summary of this approach that emphasizes
the free gift of salvation and the life of new obedience and good works that
flows from it is found in Eph 2:8-10 where Paul writes: “For by grace you have
been saved through faith. And this is not your own doing; it is the gift of God,
not a result of works, so that no one may boast. For we are his workmanship,
created in Christ Jesus for good works, which God prepared beforehand, that we
should walk in them.” This was the
message that Paul told Titus and the pastors on Crete
to preach and teach. It is the message
that Paul preached and taught. And it is
the message Lutheran pastors need to preach and teach today.
For more on this topic see:
"Sanctification"? The issues in question and some final thoughts
I am an antinomian
What's wrong with Luther here?
What does biblical exhortation and admonition mean for Lutheran preaching?
"Sanctification"? The issues in question and some final thoughts
I am an antinomian
What's wrong with Luther here?
What does biblical exhortation and admonition mean for Lutheran preaching?
Excellent piece. It speaks clearly and concisely the Word. Thank you.
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