Apologies for those using the semi-continuous readings and for the incredible number of citations from the Apology. There are ono citations for you this week. There are, however, a plethora of other citations in Romans alone!

Hosea 5:15-6:6

Therefore I have hewn them by the prophets;
I have killed them by the words of my mouth,
and my judgment goes forth as the light.
— Hosea 6:5 (NRSVue)

Hosea 6:5 is cited twice in quick succession in Formula of Concord, Solid Declaration, Article 2: Free Will in an extended reflection on the unregenerated human heart with an extended selection from Luther’s works (FC, SD 2.19; FC, SD 2.20-23, n. 63). A hard distinction is drawn between the individual’s relationship with God and the individual’s relationship with the world centering on the capacity of the individual. Even those who have not received the Holy Spirit can use the reason and empathy they have to relate to the world in a way that makes a positive difference. Only those who are possessed by the Holy Spirit, however, do these as good works because we have been changed from an unhewn chunk of wood into God’s own handiwork even if the work is the same.

Psalm 50:7-15

Not for your sacrifices do I rebuke you;
your burnt offerings are continually before me.
— Psalm 50:8

Verse 8 is cited in Apology of the Augsburg Confession, Article 4: Justification (AP 4.207) as a reminder the just going through the motions is not pleasing to God. Melanchthon notes that there is a tendency that develops, regardless of the culture or religion, of believing that just doing the rite—baptism, communion, confession, burnt offering, thank offering, etc.—is enough to appease God and reconcile us to God (whichever god might be worshipped). But this gets everything backward. Worship that seeks to mollify a deity is worship of a deity who is angry. Worship that flows from faith as an expression of that faith is right. The challenge isn’t the worship but what we think the point of worship is.

Do I eat the flesh of bulls
or drink the blood of goats?
— Psalm 50:13 (NRSVue)

Verse 13 is cited in Apology of the Augsburg Confession, Article 24: The Mass (AP 24.29), along with verse 15 below, to make the same point as above, “that it is true worship, that is, giving true glory, when we call upon God from the heart.”

Call on me in the day of trouble;
I will deliver you, and you shall glorify me.
— Psalm 50:15 (NRSVue)

Verse 15 is cited five time through the Book of Concord, three times in the Apology and twice in the Large Catechism.

The first instance is near the end of the section “What Is Justifying Faith?” in the Apology of the Augsburg Confession, Article 4: Justification (AP 4.59) to show that salvation comes through God’s promise and faith in that promise—exactly what this verse shows.

The second instance is a little later in the same article (AP 4.260ish) as a kind of conciliation point following the Confutation. Melanchthon note that if Rome will admit that forgiveness only happens through faith, then he would be willing to agree that works do provide comfort, citing this verse along with several other passages.

The third instance is the citation that happens with verse 13 above (AP 24.29).

Jumping to the Large Catechism, the fourth instance in Luther’s longer unpacking of the second commandment, (LC 1.64). Verse 15 is quoted as “what it means to call upon God’s name to support the truth and to use it devoutly.”

The final instance comes up as Luther is introducing the Lord’s Prayer (LC 2.19) where verse 15 is one of the scriptural citations offered as encouragement to pray.

Romans 4:13-25

For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void.
— Romans 4:14 (NRSVue)

Verse 14 is cited in the Apology to the Augsburg Confession, Article 4: Justification (AP 4.42) as Melanchthon is responding to the notion in the Confutation that humans can attain reconciliation with God through “an elicited act of love” (AP 4.36, quoting the Confutation). If God expected us humans to do one work to make it possible for God to forgive us, then there’s no point in following God’s law because no one can do that one work, as Paul says in this verse.

For the law brings wrath, but where there is no law, neither is there transgression.
— Romans 4:15 (NRSVue)

Verse 15 is cited four times through the Book of Concord, mostly in the Apology.

The first citation of verse 15 is just before the citation of verse 14 above (AP 4.38). The first phrase of verse 15 is quoted to show that salvation cannot come through the law, which sets up the argument that there is no work we can do to earn God’s forgiveness. If there were, that would be the one law that mattered, but the law brings wrath, so it cannot bring forgiveness.

This same partial quote of verse 15 happens a little later in the same article (AP 4.325ish) to respond again to the idea that Jesus opens the initial treasury of grace, but then we have to do some kind of work to earn that grace. Melanchthon here raises the question of when we would know we had earned that grace. The Lutheran answer is that we would never know, so this idea establishes a new law that brings another kind of wrath or self-righteousness—boo to both!

The same partial quote of verse 15 is again quoted later in the Apology of the Augsburg Confession, Article 12: Repentance (AP 12.88) to connect the idea that the conscience will not find peace through the law by tracing this idea from Paul through Chrysostom and the Johannine epistles.

Leaving the Apology but not the partial quote, the last citation of verse 15 is in Smalcald Articles, Part 3, Section 2: Concerning Law (SA 3.2.5) to make the simple claim that the primary role of God’s law is to show us just how far we have drifted from God’s desire for our lives, driving us to the point of repentance.

For this reason the promise depends on faith, in order that it may rest on grace, so that it may be guaranteed to all his descendants, not only to the adherents of the law but also to those who share the faith of Abraham (who is the father of all of us…
— Romans 4:16 (NRSVue)

Verse 16 is also partially quoted through the Book of Concord with the first five citations happening in the Apology—almost like in these few verses we have found the center of Melanchthon’s theology.

Verse 16 is first cited in Apology of the Augsburg Confession, Article 4: Justification (AP 4:50) to point out that acknowledging the historicity of the one we now call Jesus of Nazareth is not enough to be justified to God. What matters, argues Melanchthon referencing Paul, is faith in God’s promise that justifies.

The second citation of verse 16 is a little later in the same article (AP 4.84) to drive home a solid Lutheran point—God’s promise can only be received by faith alone. No work or deed exists that can earn us God’s promised forgiveness.

Verse 16 is reference later in Article 12: Repentance of the Apology (AP 12.61) to show that the attempt by Rome to separate confession and absolution from each other to place the granting of absolution on the work of penance done after confession. Melanchthon argues that the confession itself is pointless if God’s promise is not stated in the absolution. Faith makes confession possible because faith “accepts” God’s promise. Without faith, confession is useless.

Melanchthon goes more in depth on this a little later in the same article (AP 12.81), arguing that the only way we can keep God’s law is because we have been reconciled to God through faith. So confession is already an embodiment of God’s forgiveness. Absolution is part of confession because the act of confessing our sins is already faith’s response to God’s promise of forgiveness.

Melanchthon comes back to verse 16 in Apology, Article 20: Good Works, where this verse along with Romans 3:24 are verses that “Paul (at the top of his voice, as the saying goes) cries out” to help us see that “if the promise depended upon our works, it would not be firm. If the forgiveness of sins were given on account of our works, when would we know that we had taken hold of it…” To argue that our good works earn us grace, forgiveness, or salvation is to reduce Jesus’ role both in the life of Christians and within God.

Verse 16 is finally cited in Formula of Concord, Solid Declaration, Article 3: Righteousness (FC, SD 3.7) along with many other verses from Romans, 1 Corinthians, Galatians, and Ephesians to show how often Paul makes clear that our righteousness before God is in no way dependent on our works.

…who was handed over for our trespasses and was raised for our justification.
— Romans 4:25 (NRSVue)

Verse 25 is quoted in Smalcald Articles, Part 2, First Article (SA 2.1.1.) as the first of several scriptural quotes that form a creedal statement emphasizing that justification is God’s work, not ours.

Verse 25 is also quoted in Formula of Concord, Solid Declaration, Article 5: Law and Gospel (FC, SD 5.22) as one of several examples of the gospel in the strict sense being that which brings comfort, the good part of the good news of God’s love. As a reminder, after Luther died, the theologians of the Augsburg Confession in German spend a fair chunk of time debating what Luther meant in his writings. One of the questions was what do we mean when we say, “the gospel.” The decision was to talk about the gospel in the general sense—which includes both the law that drives us to repentance and the good news that comforts us—and the gospel in the strict sense—which is just the good news that comforts us. For those for whom this is confusing, that is why I and others in the Lutheran Promising Tradition will talk about God’s promises that comfort us (the gospel in the strict sense) and the good news of God that includes both the law and the promise (the gospel in the general sense).

Matthew 9:9-13, 18-26

But when [Jesus] heard this, he said, “Those who are well have no need of a physician, but those who are sick.”
— Matthew 9:12 (NRSVue)

Verse 12 is cited three times, and two of them are rather fun.

The boring one first, from a footnote in the Apology of the Augsburg Confession, Article 2: Original Sin (AP 2.33, n. 31) telling us that the German version adds in this verse and its parallel from Mark after the line, “we cannot know the magnitude of Christ’s grace unless we first recognize our malady.” While a fun reference, the quote doesn’t add anything to the argument of original sin here. It was probably a wise editorial move to take it out for the Latin version.

Verse 12 is also quoted in The Large Catechism, Part 5: The Sacrament of the Altar (LC 5.71) as scriptural encouragement for those who do not believe they are worthy to receive communion to come and receive communion. Here’s one of the fun bits:

If you are burdened and feel your weakness, go joyfully to the sacrament and let yourself be refreshed, comforted, and strengthened. For if you wait until you are rid of your burden in order to come to the sacrament purely and worthily, you will have to stay away from it forever. In such a case [Jesus] pronounces the verdict, “If you are pure and upright, you have no need of me and I also have no need of you.” Therefore the only ones who are unworthy are those who do not feel their burdens nor admit to being sinners.
— The Large Catechism,
Part 5: The Sacrament of the Altar,
Lines 72-74

Finally, verse 12 is quoted in Formula of Concord, Solid Declaration, Article 7: Holy Supper (FC, SD 7.70) as part of a string of scriptural citations all emphasizing that

The true and worthy guests, for whom this precious sacrament above all was instituted and established, are the Christians who are weak in faith, fragile and troubled, who are terrified in their hearts by the immensity and number of their sins and think that they are not worthy of this precious treasure and of the benefits of Christ because of their great impurity, who feel the weakness of their faith and deplore it, and who desire with all their heart to serve God with a stronger, more resolute faith and purer obedience."
— Formula of Concord, Solid Declaration,
Article 7: Holy Supper, Line 69

Get you to communion!

TheoThru

There is a direct connection in these citations between faith, works, and communion. Holding these together in right relationship reveals God’s awesome love. Mixing them up in any way makes less of Jesus and elevates our works beyond what they are capable of being.

What works do we expect of people before they receive communion? Why?
How do we deal with the tension between just going through the motions around communion and the reality that we are not worthy of receiving communion?
How can we Christians create space to name and proclaim our imperfection and a sign of God’s love shown to us in Jesus?