2. The Polemics of Scripture Against the Interference of Works in Justification.
justification. Not only does Scripture teach that justification is completely independent of works, but it also opposes in abundant and sharp polemics the putting of works into justification before God. It calls the striving to be justified before God through works foolishness, CyAov Seov ov Kat' éniyvoow,'*!» Flesh religion, évapEapevor Mvedpati vov oapki émiteAciobe; '414) Denial of the death of Christ, e1 516
on justification would soon be "learned". (St. L. XIII, 2498 ff.)
different from the forgiveness of sins, but only a different term for the same thing. Righteousness before God consists in the forgiveness of sins. In the Latin text therefore only the one word "iustificari" is set for "forgiveness of sins and righteousness before God". So the Apology 100, 76 [Trigl. 143, Art. IV [II], 76] explicitly says: "To receive and have forgiveness of sins means to be justified before God.
opinion and desire to be justified before God through one's own works belongs to odpé of the old kind of people. The religion of works is not the Christian religion, but the natural religion. Luther, for example: " Paul does not call 'flesh' here the pleasures of the flesh, animal passions, or sensual desires.... Flesh' is nothing but the righteousness and the wisdom vopov dikaoobvn, apa Xpiotdc Swpsdv ané9avev,'4!>) Waste of Christ and of grace, katnpyn§nte G26 tov Xpiotov ortwvEs outwvEc iv vou Stkatovo8e, THs yapitoc IEenéoats. '4! It says Of all people who want to be justified before God through works, that they do not receive justification but the curse, dc01 £6 Epyov vopov stow vi0 Katapav siotv, Gal. 3:10; and of all teachers who put works into justification, Paul speaks the anathema twice in a row. '*! The apostle uses expressions to characterize and correctly evaluate such teachers that are almost unbearable to our delicate ears. He calls them in Phil. 3:2 "Dogs, evil workers, the concision". '4!® The sharp expressions used by the apostle against the Jewish teachers of the work at this point have caused distress to some exegetes. of the flesh, and the thoughts of reason, which strives to be justified by the law."
righteousness except by faith in Christ, whether by works, satisfactions or sufferings, whether by the law of God, throws away the grace of God, and respects the death of Christ, no matter how much he assures the contrary with his mouth. "Whoever wants to prove his oratory has here abundant material to make great and to carry out what a terrible blasphemy is the doctrine of righteousness from the law and from works. Could there be anything more horrible, or more blasphemous, than that I should make the death of Christ in vain, if I would keep the law to be justified by it? But to make the death of Christ in vain is also to make his resurrection, his victory, his glory, his kingdom, heaven, earth, God himself, God's majesty, in short, all in vain."
be justified by the law is nothing else but to be separated from Christ, and that he becomes completely useless to us.... It is impossible that Christ and the law should dwell in the heart at the same time, for either the law or Christ must depart.... The right knowledge of Christ or faith does not dispute whether you have done good works for righteousness or evil works for condemnation, but simply maintains: "If you have done good works, you will not be justified; if you have done evil works, you will not be condemned.
and is so fiercely inflamed that he begins to curse even the angels as it were.... He bans and curses par excellence all teachers, himself, his brothers, an angel, and then any other, namely those who teach contrary to the Gospel.... God wanted this terrible judgement of the apostle to scare off those who would pervert the Gospel of Paul, of whom, alas, today the world is full.
KOTOTOLNV. For these "expressions of fierce emotion" do not seem to fit the "delicate tone" that otherwise characterizes the Epistle to the Philippians, and especially not the words immediately preceding them, in which the apostle calls the congregation to rejoice in the Lord. '*!?) But the factual connection is obvious. The more gloriously God's work of grace appeared in the congregation at Philippi, the more fiercely the apostle flared up in holy wrath against the Jewish false teachers, who threatened the whole foundation of Christian faith and life with their teaching.