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I. The Ten Commandments
1. Introduction: The Ten Commandments as God's Holy Will
The Ten Commandments are God's revealed will for human
life, given to show what love for God and neighbor looks like in concrete
actions. They reveal God's righteous demands and expose human sin, driving
sinners to repentance and to Christ for forgiveness (Romans 3:20) 1. In the
Church, the Commandments continue to serve a vital theological, catechetical,
and pastoral function.
2. Divine Origin and Authority of the Commandments
The
Ten Commandments are instituted by God Himself, not by human
authority (Exodus 20:1-17) 2.
They
are spoken by God and written by His finger, demonstrating their binding
authority for all people (Exodus 31:18) 3.
Their
authority remains because they reflect God's unchanging will and character
(Malachi 3:6) 4.
The
Commandments must always be preached in distinction from the Gospel (2
Timothy 2:15) 18.
The
Law reveals sin, while the Gospel forgives and gives life through Christ
alone (John 1:17) 19.
Confusing
Law and Gospel either produces despair or
self-righteousness 204.
10. Conclusion
The Ten Commandments remain essential for the Church's
teaching, preaching, and pastoral care. They reveal God's holy will, expose
human sin, and guide Christian life. Properly taught, they never stand apart
from Christ but always serve His saving work, driving sinners to the Gospel and
shaping believers in thankful obedience.
• 200. Kolb and Arand, The Genius of Luther's Theology - The Law in Lutheran theology.
• 201. Walther, Proper Distinction Between Law and Gospel - Law prepares for the Gospel.
• 202. Pieper, Christian Dogmatics - Good works as fruit of faith.
• 203. Just, Heaven on Earth - Pastoral application of doctrine.
• 204. LCMS CTCR, The Lutheran Understanding of Law and Gospel - Doctrinal clarity in preaching.
II. The Ten Commandments as God's Holy Will
1. Introduction: The Ten Commandments as God's Holy Will
The Ten Commandments are the perfect, holy, and eternal
will of God given to humanity as a guide for holy living. They reveal God's
righteous expectations for human conduct, both toward God and toward neighbor,
expressing His love and justice (Exodus 20:1-17) 1. They serve as a mirror to
show sin and as a guide to Christian obedience empowered by grace (Large Catechism,
Ten Commandments) 300.
2. Biblical Basis for the Ten Commandments as God's Will
God
gave the Ten Commandments directly to Moses on Mount Sinai, inscribed by
God's own finger, emphasizing their divine authority (Exodus 31:18) 2.
The
commandments summarize the moral law God requires of all people,
reflecting His holiness and justice (Deuteronomy 5:29) 3.
Jesus
affirmed the commandments as fulfilling God's will, emphasizing love for
God and neighbor as their essence (Matthew 22:37-40) 4.
The
Apostle Paul reiterates that the Law, including the commandments, reveals
sin and God's righteous standards (Romans 7:7) 5.
The
Ten Commandments remain binding on Christians as the expression of God's
will, guiding life in sanctification (James 2:10-12) 6.
3. The Ten Commandments Reveal God's Will in Two Tables
A. First Table: Duties to God
The
first three commandments focus on the believer's relationship to God,
calling for exclusive worship, reverence, and faithful trust (Exodus
20:3-7) 1.
These
commandments guard against idolatry, irreverence, and misuse of God's
name, reflecting God's holiness and desire for true worship (Large
Catechism, First Commandment) 301.
They
teach the believer to acknowledge God's lordship and live in heartfelt
obedience and trust 302.
B. Second Table: Duties to Neighbor
The
remaining seven commandments direct the believer's conduct toward others,
forbidding murder, adultery, theft, false witness, coveting, and
commanding honor to parents (Exodus 20:12-17) 1.
They
promote love, justice, and order in human relationships (Large Catechism,
Second Commandment) 303.
These
commandments reflect God's will for neighborly love as an expression of
faith 304.
4. The Ten Commandments as a Mirror of Sin and Guide to Life
The
commandments expose sin by showing God's perfect standard that no one can
fully keep apart from grace (Romans 3:20) 5.
They
awaken conscience to recognize transgression and drive sinners to
repentance and faith in Christ (Large Catechism, Preface) 300.
They
provide a guide for Christian living empowered by the Holy Spirit, not by
human effort alone (Galatians 5:16) 7.
The
commandments reveal God's will as both law and guide for sanctified life
(Psalm 119:105) 8.
5. The Ten Commandments and Christian Freedom
The
Law's purpose is to lead sinners to Christ, where they find forgiveness
and freedom from the Law's curse (Galatians 3:24) 7.
Christian
obedience to God's holy will is motivated by gratitude and love, not fear
of condemnation (Romans 6:14) 9.
The
commandments remain a rule for Christian living, expressing love for God
and neighbor (1 John 5:3) 10.
6. Pastoral and Catechetical Use of the Ten Commandments
The
Large Catechism uses the Ten Commandments as a foundation for teaching
repentance, faith, and the Christian life (Large Catechism, Preface)
300.
Pastors
are to instruct the faithful in God's holy will as revealed
in the commandments, helping them apply the Law rightly (Apology of the
Augsburg Confession) 307.
The
commandments serve as a continual call to live holy lives by the Spirit's
power, sustained by Gospel comfort (Formula of Concord) 308.
7. Conclusion
The Ten Commandments are God's holy and righteous will
revealed for all people, serving both as a mirror to convict sinners and a
guide for holy living. They remain essential for Christian life and faith,
fulfilled in love by the believer through the power of the Holy Spirit and the
grace of Jesus Christ.
III. Divine Origin and Authority of the Commandments
1. Introduction: Divine Origin and Authority
The Ten Commandments are not human inventions but
divinely given laws, originating from God Himself and carrying His absolute
authority. They are God's holy will revealed for mankind's guidance and
judgment, binding on all people by God's command (Exodus 20:1-17) 1. Their
authority flows directly from God as Creator, Lawgiver, and Judge (Large
Catechism, Ten Commandments) 300.
2. Biblical Foundation of Divine Origin
The
commandments were given by God on Mount Sinai, inscribed by His own
finger, emphasizing their divine origin and authority (Exodus 31:18) 2.
God's
revelation of the commandments reflects His covenant relationship with His
people, establishing His will for their conduct (Deuteronomy 5:1-22) 3.
The
authority of the commandments is rooted in God's sovereignty over
creation, who alone has the right to command and judge (Psalm 103:19) 4.
Jesus
affirmed the commandments as God's commandments, teaching their
fulfillment as God's holy will (Matthew 5:17-19) 5.
The
Apostle Paul confirms the Law's divine origin and authority as God's
standard, even though believers are justified by faith apart from the
works of the Law (Romans 3:31) 6.
3. The Commandments as God's Moral Law
The
Ten Commandments express God's holy, just, and good will, revealing His
character and righteous demands on human behavior (Romans 7:12) 7.
Their
divine authority demands obedience, for disobedience is sin against God
Himself (1 John 3:4) 8.
The
Law, including the commandments, serves as God's unchanging rule for human
conduct across all times and cultures (Psalm 119:89) 9.
4. Authority Over Conscience and Life
The
commandments function as God's authoritative judgment on human hearts and
actions, condemning sin and guiding toward holiness (Romans 2:15) 10.
They
operate as the standard before which all must stand accountable on the
Last Day (Ecclesiastes 12:13-14) 11.
The
divine authority of the commandments requires the Church to teach and
uphold them faithfully as God's holy will (Large Catechism, Preface)
300.
5. The Authority of the Commandments and Christian Freedom
Though
Christians are justified by faith, the commandments retain authority as
God's will for holy living empowered by the Spirit (Galatians 5:16) 12.
Christian
obedience to the commandments is an expression of gratitude and love for
God's mercy, not a means of earning salvation (Romans 6:14) 13.
The
authority of the commandments assures believers of God's righteous rule
and the moral order He upholds in the world (1 Timothy 1:8) 14.
6. Pastoral and Catechetical Implications
The
Church must proclaim the divine origin and authority of the commandments
to guard against legalism and antinomianism (Apology of the Augsburg
Confession) 307.
Catechesis
on the commandments forms conscience and strengthens faith by revealing
God's holy will and Christ's fulfillment (Formula of Concord) 308.
Pastors
guide believers in hearing the Law rightly as God's authoritative will,
driving them to repentance and the Gospel's comfort (Large Catechism, Ten
Commandments) 300.
7. Conclusion
The Ten Commandments are God's holy, divine laws given by
His own authority. They express His righteous will and demand obedience
from all people, serving as the foundation of moral order, conscience, and
Christian living under grace.
Biblical References:
• 1. Exodus 20:1-17 - God gives the Ten Commandments on Sinai.
• 2. Exodus 31:18 - God's finger inscribes the commandments.
The civil use of the Law is the work of God's Law by
which outward sin is restrained in society through fear of punishment and
temporal consequences. This use of the Law serves God's preserving will in
the fallen world, maintaining external order and protecting human life, even
among those who do not fear God or believe the Gospel (Romans 13:1) 1.
The Lutheran Confessions identify this as the first use
of the Law, distinct from its theological and instructional uses, yet fully
grounded in God's authority as Creator and Ruler (Formula of Concord, Solid
Declaration VI) 300.
2. Biblical Foundation of the Civil Use
God
establishes governing authorities as His servants to restrain evil and
promote civil good (Romans 13:4) 2.
The
Law functions to curb outward acts of sin, even when the heart remains
unconverted (1 Timothy 1:9) 3.
Civil
restraint reflects God's common grace toward all people, preserving
society from chaos (Genesis 9:6) 4.
The
fear of punishment restrains wrongdoing and protects the neighbor from
harm (Proverbs 16:12) 5.
This civil function does not create righteousness before
God but preserves temporal righteousness among men.
3. Purpose of the Civil Use of the Law
To
restrain outward sin and prevent societal collapse due to unchecked
evil (Galatians 5:19) 6.
To
protect life, property, and social order, especially the weak and
vulnerable (Psalm 82:3) 7.
To
support civil authority as God's instrument, even when rulers are
unaware of their divine vocation (Daniel 2:21) 8.
The civil use serves the neighbor
by limiting harm, not by renewing the heart.
4. Distinction from the Other Uses of the Law
The
civil use restrains outward behavior, while the theological use exposes
sin and condemns the conscience (Romans 3:20) 9.
It
differs from the third use, which instructs believers in God's will
for sanctified living (Psalm 119:105) 10.
Confusion
of these uses leads either to legalism or to denial of God's ordering of
society (Apology of the Augsburg Confession) 301.
Proper distinction preserves both the Gospel and God's
good order in creation.
5. Relation to Unbelievers and Believers
For
unbelievers, the civil use restrains behavior without changing the heart
(Ephesians 2:3) 11.
For
believers, it supports outward discipline and civic responsibility, though
obedience flows freely from faith (1 Peter 2:13) 12.
Christians
submit to civil authority not out of fear alone but out of conscience
before God (Romans 13:5) 13.
6. Limits of the Civil Use
The
civil use cannot justify sinners or reconcile them to God
(Galatians 2:16) 14.
It cannot
produce true obedience, which flows only from faith created by the
Gospel (John 6:63) 15.
When
civil authority commands what God forbids, obedience to God takes
precedence (Acts 5:29) 16.
7. Pastoral and Catechetical Implications
Pastors
must teach the civil use to uphold respect for
lawful authority without confusing it with salvation (Large Catechism,
Fourth Commandment) 302.
The
Church affirms civil law as God's instrument while proclaiming Christ as
the only Savior from sin (Augsburg Confession XVI) 303.
Catechesis
helps Christians live faithfully within society while confessing Christ
above all earthly powers (Matthew 22:21) 17.
8. Christological Fulfillment and Proper Perspective
Christ fulfills the Law perfectly and bears its curse,
including the condemnation deserved for all violations of God's order
(Galatians 3:13) 18.
The civil use remains necessary in the fallen world until
Christ's return, when all things will be restored and governed directly by
God's righteous reign (Isaiah 2:4) 19.
9. Conclusion
The civil use of the Law is a gracious gift of God for
the preservation of the world. Though it cannot save, it serves God's
purpose by restraining evil, protecting the neighbor, and maintaining order
until the Gospel gathers the redeemed and Christ brings the final consummation.
Biblical References:
• 1. Romans 13:1 - Civil authority established by God.
• 2. Romans 13:4 - Governing authority as God's servant.
• 303. AC XVI, - Civil government as God's ordinance.
V. Theological or Accusatory Use of the Law
1. Definition and Confessional Orientation
The theological or accusatory use of the Law is the work
of God's Law by which sin is revealed, the conscience is accused, and the
sinner is brought to knowledge of guilt before God. This use exposes
humanity's total inability to justify itself and prepares the way for the
Gospel by driving sinners to Christ (Romans 3:20) 1.
The Lutheran Confessions identify this as the second and
chief use of the Law, by which God reveals His wrath against sin and strips
away all self-righteousness 300.
2. Biblical Foundation of the Accusatory Use
The
Law reveals sin and produces knowledge of guilt before God (Romans 7:7)
2.
The
Law speaks to all people so that every mouth may be stopped before God's
judgment (Romans 3:19) 3.
The
Law exposes the heart's corruption and condemns both outward acts and
inward desires (Matthew 5:28) 4.
The
Law functions as a divine instrument of accusation that brings fear and
despair apart from Christ (2 Corinthians 3:6) 5.
This use confronts the sinner with God's holiness and the
seriousness of sin.
3. Purpose of the Theological Use
To
reveal original and actual sin in thought, word, and deed (Psalm 51:5)
6.
To
accuse the conscience and terrify the sinner, removing all confidence
in works or moral effort (Galatians 3:10) 7.
To
prepare the sinner for the Gospel, so that Christ alone may be trusted
for salvation (Galatians 3:24) 8.
The Law does not heal; it wounds so that the Gospel may
heal.
4. Relation to Repentance and Contrition
True
repentance begins when the Law exposes sin and produces contrition (Luke
18:13) 9.
Without
the accusatory use, repentance degenerates into outward regret rather than
heartfelt sorrow (2 Corinthians 7:10) 10.
The
Law creates the need for forgiveness but does not itself bestow it
(Hebrews 10:1) 11.
The Law always precedes the Gospel in the order of
repentance.
5. Distinction from the Gospel
The
Law condemns and kills, while the Gospel forgives and gives life (2
Corinthians 3:9) 12.
The
Law demands perfect obedience; the Gospel gives Christ's righteousness
freely (Romans 1:17) 13.
Confusion
of Law and Gospel destroys both repentance and faith 301.
Rightly dividing Law and Gospel is
essential for faithful preaching and pastoral care.
6. Limits of the Accusatory Use
The
Law cannot justify or save sinners (Galatians 2:16) 14.
The
Law cannot produce faith or love for God (John 1:17) 15.
When
preached without the Gospel, the Law leads only to despair or hypocrisy
(Romans 8:1) 16.
The accusatory use must never stand
alone but must serve the proclamation of Christ.
7. Pastoral and Catechetical Implications
Pastors
must preach the Law clearly so that sin is not minimized or excused
(Isaiah 58:1) 17.
The
Law must be applied personally, addressing specific sins without
generalization (2 Samuel 12:7) 18.
Catechesis
teaches the Law as God's mirror, revealing sin and the need for Christ
302.
The Church uses the Law to awaken sinners, not to drive them
away from Christ.
8. Christological Fulfillment
Christ fulfills the Law perfectly and bears its full
accusation and curse in the place of sinners (Galatians 3:13) 19.
Through Christ's suffering and death, the Law loses its
power to condemn those who are in Him (Colossians 2:14) 20.
The Law accuses until Christ absolves.
9. Conclusion
The theological or accusatory use of the Law is God's
alien work, exposing sin so that His proper work of
mercy in Christ may prevail. By accusing and condemning, the Law drives
sinners away from themselves and toward the crucified and risen Savior, in whom
alone forgiveness, life, and salvation are found.
The didactic use of the Law is the work of God's Law by
which the regenerate are instructed in God's will for
their new life in Christ. This use teaches believers how to live in
thankful obedience, not to earn salvation, but as those already justified by
grace through faith (Ephesians 2:10) 1. Lutheran dogmatic theology
consistently affirms that this use belongs to sanctification, not justification
200.
The Lutheran Confessions identify this use as the third
use of the Law, necessary because believers remain simultaneously righteous
and sinful and therefore require ongoing instruction (Formula of Concord, Solid
Declaration VI) 300.
2. Biblical Foundation of the Didactic Use
God's
Law remains good and instructive for those who delight in it (Psalm
119:105) 2 serving as a guide for Christian living rather than a means
of earning righteousness 201.
The
regenerate delight in God's Law according to the inner man, even while
struggling against the flesh (Romans 7:22) 3.
The
Law provides concrete guidance for love toward God and neighbor (Matthew
22:37) 4 shaping Christian vocation and daily life ,202.
The
Law teaches believers how to walk in the good works prepared by God
(Ephesians 2:10) 5.
The didactic use addresses
believers as redeemed children, not as condemned sinners.
3. Purpose of the Didactic Use
To
instruct the regenerate in God's holy will for daily life and vocation
(Micah 6:8) 6.
To
guide the Christian life in love, discipline, and service under the
cross (Colossians 3:17) 7.
To
curb the sinful flesh that remains in believers, even after
regeneration (Galatians 5:17) 8 a point emphasized in Lutheran
dogmatics to avoid both legalism and moral indifference 203.
The Law functions as a guide flowing from faith, never as a
ladder toward salvation.
4. Relation to Justification and Sanctification
Believers
are justified apart from works of the Law (Romans 3:28) 9.
Good
works necessarily follow faith as its fruit and evidence (James 2:17)
10.
The
didactic use belongs properly to sanctification, flowing from the Gospel
and empowered by Christ alone (John 15:5) 11 as classical Lutheran
theology carefully distinguishes 200.
The Law instructs, but the Gospel creates and sustains
faith.
5. Distinction from the Accusatory Use
The
accusatory use condemns sin; the didactic use instructs the regenerate in
obedience (Romans 6:14) 12.
Christians
are no longer under the Law as condemnation, yet they remain under it as
instruction and guide (Psalm 1:2) 13.
Confusion
of these uses results either in despair or antinomianism, a danger
repeatedly addressed in Lutheran confessional writings 301 and modern
confessional theology 201.
Right distinction preserves both comfort and exhortation.
6. Limits of the Didactic Use
The
Law cannot create faith or renew the heart (John 3:6) 14.
The
Law cannot produce true love for God apart from the Spirit
(Galatians 5:22) 15.
The
Law must never be preached as a condition for justification (Galatians
2:21) 16.
As Lutheran theologians emphasize, the didactic use
presupposes regeneration and the ongoing work of the Holy Spirit 202.
7. Pastoral and Catechetical Implications
Pastors
teach the Law clearly as God's good and life-ordering gift for Christian
living (Psalm 19:7) 17.
Catechesis
presents the Commandments as guidance for the baptized life lived in
repentance and faith (Romans 12:1) 18.
Instruction
in the Law is always joined to the Gospel so that exhortation does not
become a new bondage (Large Catechism, Preface) 302 a concern echoed in
pastoral theology 204.
The Church teaches obedience as grateful response, not
coerced duty.
8. Christological Fulfillment
Christ fulfills the Law perfectly and lives His obedience
in the believer by His Spirit (Matthew 5:17) 19. Through union with
Christ, believers are enabled to walk according to God's will, though always
imperfectly in this life (Philippians 1:6) 20.
Lutheran theology emphasizes that Christ remains both the
righteousness before God and the source of all renewed obedience 200.
9. Conclusion
The didactic use of the Law serves the regenerate by
teaching God's will for a life of faith and love. Grounded firmly in
justification by grace alone, this use preserves order, directs vocation, and
forms the Christian life in thankful obedience, always under the mercy and
lordship of Christ.
• 200. Pieper, Christian Dogmatics - The Law as guide for the regenerate.
• 201. Kolb and Arand, The Genius of Luther's Theology - The third use and sanctification.
• 202. Bayer, Living by Faith - Freedom and obedience in the Christian life.
• 203. Scaer, Confessional Lutheran Dogmatics - Didactic use of the Law.
• 204. Luther, Lectures on Galatians - Law and Gospel in the life of faith.
Confessional References:
• 300. FC SD VI, - The third use of the Law for the regenerate.
• 301. Ap IV, - Law and Gospel properly distinguished.
• 302. LC Short Preface, - Teaching the Commandments for Christian life.
VII. The First Commandment
1. Text and Basic Meaning of the Commandment
The First Commandment states: "You shall have no
other gods" (Exodus 20:3) 1. This commandment establishes the
foundation for all the others by defining the proper object of faith, fear, and
love.
According to Lutheran theology, a god is whatever one
fears, loves, and trusts above all things, whether true or false (Large
Catechism I) 300.
2. Divine Origin and Authority
The First Commandment is given directly by God Himself,
revealing His exclusive claim upon humanity as Creator and Redeemer
(Deuteronomy 6:4) 2. Its authority rests not in human reason or social
convention but in God's own Word and will.
Lutheran dogmatics emphasize that the Law flows from God's
holy nature and therefore demands total allegiance 200.
3. Positive Teaching of the First Commandment
The First Commandment does not merely forbid idolatry but positively
commands faith in the one true God.
God
calls His people to fear Him above all threats (Isaiah 8:13) 3.
God
commands trust in Him alone for life and salvation (Proverbs 3:5) 4.
God
desires love that flows from faith and confidence in His mercy
(Deuteronomy 6:5) 5.
Faith, fear, and love toward God summarize the entire
Christian life.
4. Prohibition of False Gods
The First Commandment forbids placing ultimate trust in
anything other than the true God.
Idolatry
includes trust in wealth, power, or human ability (Matthew 6:24) 6.
Fear
of people rather than God violates this commandment (Matthew 10:28) 7.
Reliance
on works or moral performance for righteousness constitutes a false god
(Romans 10:3) 8.
Lutheran theology stresses that idolatry is fundamentally a
matter of the heart, not merely external worship 201.
5. The First Commandment as Mirror and Accusation
The First Commandment exposes humanity's deepest sin: misplaced
trust.
All
people fail to fear, love, and trust God perfectly (Psalm 14:1) 9.
The
commandment accuses both overt unbelief and subtle self-reliance (Jeremiah
17:5) 10.
The Law here functions as a mirror, revealing original and
actual sin (Formula of Concord, Solid Declaration V) 301.
6. Fulfillment in Christ
Christ alone fulfills the First Commandment perfectly,
trusting His Father completely even unto death (John 8:29) 11.
By His obedience, suffering, and death, Christ atones for
humanity's idolatry and unbelief (Romans 5:19) 12. Through faith in Christ,
believers are counted righteous before God and freed from false gods.
Lutheran theology consistently confesses that Christ is both
the perfect keeper of the Law and its goal 200.
7. The First Commandment in the Life of the Christian
For the regenerate, the First
Commandment instructs and guides daily life:
Christians
are called to continual repentance from idolatry (1 John 5:21) 13.
Trust
in God is exercised especially in suffering and uncertainty (Psalm 56:3)
14.
The
First Commandment shapes prayer, worship, and vocation (Matthew 6:33)
15.
This instruction belongs to the didactic use of the Law,
always flowing from the Gospel (Large Catechism I) 300.
8. Pastoral and Catechetical Application
Pastors
teach the First Commandment as foundational to all doctrine and life
(Exodus 20:2) 16.
Catechesis
emphasizes trusting God alone for forgiveness, life, and salvation (Romans
1:16) 17.
The
commandment is taught not as abstract theory but as living trust in the
crucified and risen Christ 202.
The Church continually calls believers away from false gods
and back to the true God revealed in Christ.
9. Conclusion
The First Commandment stands at the heart of God's Law,
calling humanity to exclusive faith, fear, and love toward Him alone. It
reveals sin, condemns idolatry, and drives sinners to Christ, who perfectly
trusted the Father and now gives His righteousness to all who believe. In
Christ, the First Commandment becomes not a burden but a joyful confession of
faith in the one true God.
Biblical References:
• 1. Exodus 20:3 - Exclusive devotion to the true God.
The Second Commandment states: "You shall not take
the name of the Lord your God in vain" (Exodus 20:7) 1. This
commandment governs the proper use of God's holy name and protects it from
misuse, abuse, and contempt.
In Lutheran theology, God's name includes everything by
which God makes Himself known, including His Word, attributes, and saving
works (Large Catechism I) 300.
2. Divine Origin and Holiness of God's Name
God Himself reveals His name as holy and worthy of reverence
(Psalm 111:9) 2. The commandment flows from God's self-revelation and
His gracious nearness to His people.
The Second Commandment presupposes the First: only the
true God has a name that is holy and saving200.
3. Positive Teaching of the Second Commandment
The Second Commandment does not only forbid misuse but positively
commands the right use of God's name.
God
commands that His name be called upon in prayer (Psalm 50:15) 3.
God's
name is to be confessed openly before others (Matthew 10:32) 4.
God's
name is praised in worship and thanksgiving (Psalm 103:1) 5.
Prayer, praise, and thanksgiving are the chief
works commanded here.
4. Prohibition of the Misuse of God's Name
The Second Commandment forbids all forms of abusing God's
name:
False
teaching and false prophecy misuse God's name (Jeremiah 23:25) 6.
Oaths
and vows made falsely or carelessly violate this commandment (Leviticus
19:12) 7.
Cursing,
swearing, and frivolous speech dishonor God's name (James 5:12) 8.
Lutheran theology emphasizes that misuse of God's name is
not merely verbal but includes false doctrine and hypocrisy 201.
5. The Second Commandment as Mirror and Accusation
This commandment exposes humanity's sinful tendency to treat
holy things lightly.
The
sinful heart profanes God's name by unbelief (Romans 2:24) 9.
Even
outwardly religious acts can misuse God's name when faith is absent
(Matthew 15:8) 10.
According to the Confessions, the Law here accuses both open
blasphemy and hidden misuse (Formula of Concord, Solid Declaration V) 301.
6. Fulfillment in Christ
Christ perfectly honored His Father's name in
teaching, prayer, and obedience (John 17:6) 11.
By His suffering and death, Christ atones for humanity's
blasphemy and misuse of God's name (1 Peter 2:24) 12. Through Christ,
believers are forgiven and restored to right confession.
Lutheran theology confesses that Christ is the true and
faithful witness of God's name 200.
7. The Second Commandment in the Life of the Christian
For the regenerate, the Second
Commandment instructs daily life:
Christians
are called to pray confidently in God's name (John 16:23) 13.
Believers
confess Christ even in the face of opposition (Romans 10:9) 14.
Christians
guard their speech so that God's name is honored (Colossians 4:6) 15.
This teaching belongs to the didactic use of the Law, always
guided and empowered by the Gospel (Large Catechism I) 300.
8. Pastoral and Catechetical Application
Pastors
teach the holiness of God's name and its proper use (Exodus 20:7) 16.
Catechesis
emphasizes prayer, confession, and praise grounded in Christ's atoning
work (Hebrews 4:16) 17.
The
Church guards against false teaching that misuses God's name for human
authority or gain 202.
The Second Commandment thus shapes preaching, worship, and
Christian witness.
9. Conclusion
The Second Commandment calls God's people to honor His
holy name in word and deed. It condemns misuse, exposes hypocrisy, and
drives sinners to Christ, who perfectly honored the Father's name and bore the
penalty for all blasphemy. In Christ, believers are freed to pray, confess, and
praise God rightly, to the glory of His saving name.
Biblical References:
• 1. Exodus 20:7 - Prohibition against misuse of God's name.
• 2. Psalm 111:9 - God's name is holy and awesome.
• 3. Psalm 50:15 - Calling upon God's name in prayer.
The Third Commandment states: "Remember the Sabbath
day, to keep it holy" (Exodus 20:8) 1. This commandment concerns the
sanctifying of time through the hearing of God's Word and the reception of His
gifts.
In Lutheran theology, the commandment is not primarily about
outward rest but about receiving God's Word gladly and learning it
(Large Catechism I) 300.
2. Divine Institution and Purpose of the Sabbath
God Himself instituted the Sabbath at creation (Genesis 2:3)
2. The Sabbath was given as a gift, not a burden, providing rest and ordering
life around God's creative and redeeming work.
Jesus teaches that the Sabbath was made for man, not
man for the Sabbath (Mark 2:27) 3. This reveals the gracious intent behind
the commandment.
3. The Moral and Ceremonial Aspects of the Commandment
The Old Testament ceremonial regulations regarding specific
days were shadows pointing to Christ (Colossians 2:16) 4. The New Testament
does not bind Christians to a specific day but preserves the moral command
to hear God's Word.
Lutheran theology distinguishes between ceremonial
observance and the enduring command to gather around Word and Sacrament 200.
4. Positive Teaching of the Third Commandment
The Third Commandment positively teaches that Christians are
to:
Gather
with the assembly of believers (Hebrews 10:25) 6.
Receive
preaching, teaching, and the Sacraments as God's means of grace (Acts
2:42) 7.
This commandment protects the Church's life by ordering it
around God's saving Word.
5. Prohibition and Abuse Addressed by the Commandment
The Third Commandment forbids despising preaching and God's
Word (Luke 10:16) 8. This includes neglect, indifference, and contempt toward
the preached Gospel.
It also condemns false teaching that distorts God's Word and
replaces it with human traditions (Mark 7:7) 9.
According to the Confessions, neglect of the Word leads
inevitably to spiritual decay (Large Catechism I) 300.
6. The Third Commandment as Accusation
The Law here reveals humanity's resistance to God's Word:
The
sinful nature despises correction and instruction (2 Timothy 4:3) 10.
Hearts
wander even while hearing the Word (Ezekiel 33:31) 11.
The Formula of Concord teaches that the Law continually
accuses even the regenerate (Formula of Concord, Solid
Declaration V) 301.
7. Fulfillment in Christ
Christ is the true Sabbath rest promised by God
(Matthew 11:28) 12. He fulfills the Law by perfectly hearing and obeying His
Father's Word.
Through His death and resurrection, Christ secures eternal
rest for believers (Hebrews 4:9) 13. In Him, Christians rest not in a day,
but in a Person.
Lutheran theology confesses that Christ Himself is the
content of the Word the Third Commandment protects 201.
8. The Third Commandment in the Life of the Christian
For the regenerate, this
commandment guides daily life:
Christians
gladly hear sermons and teaching centered on Christ (Romans 10:17) 14.
Families
order their lives around the Word through catechesis and prayer
(Deuteronomy 6:7) 15.
Believers
sanctify time by regular devotion and study of Scripture (Psalm 119:105)
16.
This belongs to the didactic use of the Law, always shaped
by the Gospel.
9. Pastoral and Catechetical Application
Pastors
faithfully preach the Word in season and out of season (2 Timothy 4:2)
17.
Catechesis
emphasizes the joy and necessity of the Word for faith and life 202.
The
Church guards against legalism on the one hand and neglect
on the other.
The Third Commandment thus sustains the Church's faith,
unity, and confession.
10. Conclusion
The Third Commandment calls God's people to sanctify time
by receiving His Word. It exposes neglect and contempt for God's gifts and
drives sinners to Christ, who is the true Sabbath rest. In Christ, believers
gladly hear the Word, receive forgiveness, and live from the Gospel that
creates and sustains faith.
Biblical References:
• 1. Exodus 20:8 - Command to remember the Sabbath.
• 2. Genesis 2:3 - God sanctifies the seventh day.
The Fourth Commandment states: "Honor your father
and your mother" (Exodus 20:12) 1. This commandment establishes
God's ordering of human life through earthly authority and calls for reverence,
obedience, and love toward those placed over us.
In Lutheran theology, this commandment extends beyond
parents to include all authorities through whom God preserves life and order
(Large Catechism I) 300.
2. Divine Institution of Authority
Earthly authority is not a human invention but instituted
by God Himself (Romans 13:1) 2. Parents are the first and foundational
authority through whom God gives life, care, and instruction.
God attaches a promise to this commandment, emphasizing its
importance for human flourishing (Ephesians 6:2) 3.
3. Scope of the Commandment
The Fourth Commandment encompasses multiple estates and
offices:
The
household, including parents and children (Colossians 3:20) 4.
The
church, including pastors and teachers (Hebrews 13:17) 5.
Civil
government and governing authorities (1 Peter 2:13) 6.
Luther teaches that God works through these offices as masks
of God, serving the neighbor 200.
4. Positive Teaching of the Fourth Commandment
The commandment positively requires that Christians:
Honor,
serve, obey, and respect those in authority (Proverbs 1:8) 7.
Support
and pray for rulers and leaders (1 Timothy 2:1) 8.
Receive
instruction and discipline as gifts from God (Proverbs 6:20) 9.
Such obedience is not mere external conformity but flows
from faith and love.
5. Prohibitions and Abuses Addressed
The Fourth Commandment forbids:
Contempt,
rebellion, and dishonor toward parents and authorities (Deuteronomy 27:16)
10.
Abuse
of authority through tyranny or neglect (Ezekiel 34:4) 11.
Anarchy
that rejects God's ordering of society (Judges 21:25) 12.
Luther emphasizes that misuse of authority does not nullify
God's institution of authority itself (Large Catechism I) 300.
6. The Fourth Commandment as Accusation
The Law here reveals humanity's sinful resistance to
authority:
The
flesh resists discipline and correction (Hebrews 12:9) 13.
Sinful
pride seeks autonomy apart from God's ordering (Genesis 3:5) 14.
The Formula of Concord teaches that the Law continually
accuses sinners and drives them to Christ (Formula of Concord, Solid
Declaration V) 301.
7. Fulfillment in Christ
Christ perfectly honored His earthly parents (Luke
2:51) 15 and submitted Himself to all rightful authority.
Most profoundly, Christ obeyed His heavenly Father unto
death (Philippians 2:8) 16 redeeming humanity's rebellion and restoring true
sonship.
Lutheran theology confesses that Christ fulfills the Law not
only as example but as Savior for sinners who fail this commandment 201.
8. The Fourth Commandment in the Life of the Christian
For the regenerate, this
commandment guides daily life:
Children
honor parents in obedience and love (Proverbs 23:22) 17.
Christians
submit to governing authorities for the sake of order and peace (Titus
3:1) 18.
Believers
respect pastoral authority while testing teaching by the Word (Acts 17:11)
19.
This belongs to the didactic use of the Law, always shaped
by the Gospel.
9. Pastoral and Catechetical Application
Parents
are taught to exercise authority with humility and care (Ephesians 6:4)
20.
Pastors
instruct congregations on vocation and service within God's created orders
202.
Christians
are comforted that obedience flows from forgiveness, not fear.
The Fourth Commandment thus protects life, order, and
service to the neighbor.
10. Conclusion
The Fourth Commandment reveals God's gracious ordering of
human life through authority. It exposes rebellion and misuse of power and
drives sinners to Christ, who obeyed perfectly and redeems disobedient
children. In Christ, believers joyfully serve within their callings for the
good of neighbor and society.
Biblical References:
• 1. Exodus 20:12 - Command to honor father and mother.
• 301. FC SD V, - The accusing function of the Law.
XI. The Fifth Commandment
1. Text and Basic Meaning of the Commandment
The Fifth Commandment states: "You shall not
murder" (Exodus 20:13) 1. This commandment forbids the taking of
innocent human life unjustly, recognizing the sanctity of life as created in
God's image.
In Lutheran doctrine, the commandment also extends to all
actions and attitudes that harm or despise the life and well-being of our
neighbor (Large Catechism I) 300.
2. Divine Origin and Sanctity of Life
Human life is sacred because it is created and sustained by
God (Genesis 1:27) 2. Every person bears the divine
image and is therefore worthy of protection and respect.
God alone has authority over life and death (Deuteronomy
32:39) 3. The commandment upholds this divine sovereignty.
3. Prohibition of Murder and Its Broader Applications
The commandment forbids:
Unlawful
killing, including murder and manslaughter (Genesis 9:6) 4.
Hatred,
anger, and malice that lead to harm (Matthew 5:21-22) 5.
Injury,
neglect, or harm inflicted by words or deeds (Ephesians 4:31) 6.
Luther explains that even hatred or harshness violates this
commandment inwardly 300.
4. The Fifth Commandment as Accusation
The Law here reveals the pervasive sinfulness of human
nature:
The
heart is deceitful and prone to violence (Jeremiah 17:9) 7.
Sin
manifests not only in outward acts but in thoughts and words (1 John 3:15)
8.
The commandment accuses all who fail to love and protect
their neighbor's life, driving them to Christ for mercy (Formula of Concord,
Solid Declaration V) 301.
5. Fulfillment in Christ
Christ perfectly fulfilled the Fifth Commandment by giving
His life for sinners (John 10:11) 9. He bore the punishment deserved for
human sin and violence.
Through His death and resurrection, Christ overcomes sin and
death, granting new life to believers (Romans 6:9) 10.
Lutheran theology confesses Christ as the true life-giver
and reconciler (Large Catechism I) 300.
6. Positive Teaching and Neighborly Love
The Fifth Commandment commands:
Loving,
protecting, and preserving the life of our neighbor (1 John 3:16)
11.
Practicing
peace, kindness, and patience (Romans 12:18) 12.
Supporting
just government and lawful protection of life (Romans 13:3-4) 13.
Christians are called to resist evil and promote good in
every sphere of life.
7. Pastoral and Catechetical Application
Pastors
teach the sacredness of life and the call to love neighbors as oneself
(Matthew 22:39) 14.
Catechesis
emphasizes respect for life in thoughts, words, and deeds 202.
The
Church addresses issues such as violence, abortion, euthanasia, and
self-harm in light of this commandment.
Believers are comforted in Christ's forgiveness and
empowered by the Spirit to live in love.
8. Conclusion
The Fifth Commandment reveals God's will to protect and
honor human life. It exposes hatred, violence, and injustice, driving
sinners to Christ, who gave His life for us. In Him, believers are called to
live out love and care for all neighbors, honoring life as a precious gift from
God.
• 301. FC SD V, - Law accuses sin and drives to Christ.
XII. The Sixth Commandment
1. Text and Basic Meaning of the Commandment
The Sixth Commandment states: "You shall not commit
adultery" (Exodus 20:14) 1. This commandment forbids all sexual
immorality, emphasizing the sacredness of marriage as God's institution.
Lutheran theology teaches that the commandment protects the
purity and fidelity of marriage and commands chastity in singleness (Large
Catechism I) 300.
2. Divine Institution of Marriage and Sexual Morality
God created marriage as a lifelong, faithful union between
one man and one woman (Genesis 2:24) 2. Sexual relations are reserved for
this holy union.
Sexual activity outside marriage is sin because it violates
God's design for human relationships (Hebrews 13:4) 3.
3. Prohibition of Sexual Immorality
The Sixth Commandment forbids:
Adultery,
which is unfaithfulness to one's spouse (Matthew 5:27-28) 4.
Fornication
and all other sexual sins outside marriage (1 Corinthians 6:18) 5.
Lustful
thoughts and desires, which Jesus equates with adultery in the heart
(Matthew 5:28) 4.
Luther emphasizes that inward purity is as important as
outward behavior 300.
4. The Sixth Commandment as Accusation
The Law reveals the sinfulness of all human sexuality
outside God's ordained bounds:
The
heart's unchastity leads to spiritual death (Ephesians 5:3) 7.
The commandment accuses sinners and points them to Christ
for cleansing and renewal (Formula of Concord, Solid Declaration V) 301.
5. Fulfillment in Christ
Christ perfectly fulfilled the Law by living in purity and
faithfulness (Hebrews 4:15) 8.
He cleanses sinners through His blood, granting forgiveness
and the power to live holy lives (1 John 1:7) 9.
Lutheran theology confesses that Christ redeems even those
who have failed this commandment and calls them to repentance and renewal
300.
6. Positive Teaching of the Commandment
The Sixth Commandment requires:
Faithful
love, honor, and protection of the marriage union (Ephesians 5:25)
10.
Chastity
and self-control in all states of life (1 Thessalonians 4:3-5) 11.
Purity
in heart, speech, and deed (Philippians 4:8) 12.
Christians are called to live in holiness, reflecting God's
intention for human sexuality.
7. Pastoral and Catechetical Application
Pastors
call sinners to repentance and comfort believers with Christ's forgiveness
(2 Corinthians 7:10) 13.
Catechesis
teaches God's design for marriage and calls to purity 202.
The
Church offers support and restoration for those struggling with sexual
sin.
The Sixth Commandment guards the sanctity of marriage and
human dignity.
8. Conclusion
The Sixth Commandment upholds the holiness of marriage
and commands chastity, forbidding all sexual immorality. It exposes sin and
drives sinners to Christ, who redeems and renews. Believers are called to live
lives of purity empowered by the Gospel.
• 301. FC SD V, - Law accuses sin and points to Christ.
XIII. The Seventh Commandment
1. Text and Basic Meaning of the Commandment
The Seventh Commandment states: "You shall not
steal" (Exodus 20:15) 1. This commandment forbids taking what
belongs to another unjustly and commands honesty and respect for others'
property.
Lutheran teaching understands this commandment as protecting
the rights and possessions of neighbors, urging believers to act justly and
generously (Large Catechism I) 300.
2. Divine Origin and Respect for Property
God is the Creator and Owner of all things (Psalm 24:1) [2].
He entrusts possessions to individuals and communities for their use and care
(Genesis 1:28) 3.
The Seventh Commandment upholds the divine order of
stewardship and the respect due to the belongings of
others.
Fraud,
cheating, and dishonest gain (Proverbs 20:23) 5.
Covetousness
leading to envy and injustice (Ephesians 5:3)
6.
Luther also highlights that withholding what is due to
others, neglecting to help, or wasting resources violates this commandment
300.
4. The Seventh Commandment as Accusation
The Law exposes human sinfulness in coveting and misusing
possessions:
The
heart is prone to greed and selfishness (Luke 12:15) 7.
Sinful
desire leads to taking what belongs to another (James 4:2) 8.
This accusation drives sinners to Christ, who grants
forgiveness and renews hearts (Formula of Concord, Solid Declaration V) 301.
5. Fulfillment in Christ
Christ perfectly fulfilled the Law by living a life free
from greed and selfishness (2 Corinthians 8:9) 9.
He gave Himself as a perfect sacrifice, freeing believers
from the bondage of sin and materialism (Titus 2:14) 10.
Lutheran theology teaches that through Christ, believers are
empowered to live in generosity and honesty 300.
6. Positive Teaching of the Commandment
The Seventh Commandment commands:
Honest
work and respect for others' property (Ephesians 4:28) 11.
Generosity
and care for those in need (Acts 20:35) 12.
Contentment
and trust in God's provision (Philippians 4:11-12) 13.
Believers are called to imitate God's generosity and to
steward their possessions faithfully.
7. Pastoral and Catechetical Application
Pastors
encourage repentance for theft, greed, and dishonesty and comfort with
Christ's grace (1 John 1:9) 14.
Catechesis
teaches stewardship, honesty, and generosity 202.
The
Church supports the practice of faithful use of possessions in service to
neighbor.
The Seventh Commandment guards against material sin and
fosters love for neighbor.
8. Conclusion
The Seventh Commandment forbids theft and commands
honesty, generosity, and stewardship of possessions. It exposes sinful
greed and drives sinners to Christ for forgiveness and renewal. Believers are
called to live in faithful stewardship, reflecting God's generosity.
• 301. FC SD V, - Law accuses sin and points to Christ.
XIV. The Eighth Commandment
1. Text and Basic Meaning of the Commandment
The Eighth Commandment states: "You shall not give
false testimony against your neighbor" (Exodus 20:16) 1. This
commandment forbids bearing false witness, lying, slander, and all forms of
untruth that harm another's reputation.
Lutheran teaching understands this commandment as protecting
the good name and reputation of our neighbor and commands speaking truth in
love (Large Catechism I) 300.
2. The Good Name and Reputation as a Gift of God
God grants each person dignity and honor (Genesis 1:27) [2].
A good name is precious and must be preserved (Proverbs 22:1) 3.
The Eighth Commandment upholds the responsibility to protect
others' reputations and to avoid causing harm by falsehood or malicious speech.
Slander,
gossip, and tale-bearing that damages a neighbor's good name (Leviticus
19:16) 5.
Rash
judgment, boasting, and slandering in any form (James 4:11) 6.
Luther emphasizes that this commandment covers all
untruthful and harmful speech about others 300.
4. The Eighth Commandment as Accusation
The Law reveals the sinfulness of falsehood and malicious
speech:
The
heart is deceitful and inclined to slander (Jeremiah 17:9) 7.
Falsehood
corrupts community and causes division (Ephesians 4:25-29) 8.
This accusation calls sinners to repentance and points them
to Christ, the Truth (John 14:6) 9.
5. Fulfillment in Christ
Christ perfectly fulfilled the Law by speaking truth and
upholding the honor of others (John 18:37) 10.
He is the Truth incarnate and grants believers the Holy
Spirit to live in truthfulness and love (John 16:13) 11.
Through Christ, believers are forgiven for failing this
commandment and empowered to speak truth in love 300.
6. Positive Teaching of the Commandment
The Eighth Commandment requires:
Speaking
truth with love and kindness (Ephesians 4:15) 12.
Defending
and protecting the good name of neighbor (1 Peter 3:16) 13.
Avoiding
gossip, slander, and rash judgment (Proverbs 10:18) 14.
Believers are called to nurture peace and unity by guarding
their words.
7. Pastoral and Catechetical Application
Pastors
call for repentance and provide assurance of forgiveness for falsehood and
slander (1 John 1:9) 15.
Catechesis
teaches respect for the neighbor's reputation and the importance of
truthful speech 202.
The
Church encourages confession and reconciliation for those hurt by
untruths.
The Eighth Commandment guards against destructive speech and
fosters community built on truth.
8. Conclusion
The Eighth Commandment forbids false witness
and commands truthful, loving speech that protects the neighbor's good name.
It accuses all who fail and drives sinners to Christ for forgiveness and
renewal. Believers are called to live in truth and love for the sake of
neighbor and Church.
The Ninth Commandment states: "You shall not covet
your neighbor's wife" (Exodus 20:17) 1.
The Tenth Commandment states: "You shall not covet
your neighbor's goods" (Exodus 20:17) 1.
Together, these commandments forbid covetousness - the
sinful desire for what belongs to another, especially regarding relationships
and possessions. They address the inner thoughts and intentions of the heart,
guarding against envy, greed, and discontent.
Luther's Large Catechism explains these commandments as
governing the heart's desires, instructing believers to cultivate contentment
and love for neighbor 300.
2. Divine Origin and the Heart's Desire
God commands not only outward actions but also the inward
inclinations (Psalm 51:6) 2. The Ninth and Tenth Commandments expose the
sinfulness of the human heart's desires (Jeremiah 17:9) 3.
The commandments reveal that sin begins in the heart,
leading to outward transgressions (Mark 7:21-23) 4.
3. Prohibition of Covetousness and Envy
The commandments forbid:
Coveting
a neighbor's spouse or intimate relationships (Proverbs 6:25) 5.
Coveting
a neighbor's possessions or wealth (Luke 12:15) 6.
Envy
that breeds discontent, strife, and sin (James 3:14-16) 7.
They call for the mortification of sinful desires through
the Spirit's power (Romans 8:13) 8.
4. The Ninth and Tenth Commandments as Accusation
The Law accuses the hidden sins of the heart:
Sinful
desire separates from God and neighbor (Isaiah 59:2) 9.
Covetousness
is idolatry and a root of all evil (Colossians 3:5; 1 Timothy 6:10)
10,11.
This conviction leads the sinner to Christ for forgiveness
and renewal (Romans 7:7-8) 12.
5. Fulfillment in Christ
Christ perfectly fulfilled the Law, purifying the heart's
desires (Matthew 5:28) 13.
Through His Spirit, believers are renewed to love God and
neighbor sincerely, overcoming covetousness (Galatians 5:16-17) 14.
Believers receive forgiveness for covetous thoughts and are
empowered to walk in contentment (Philippians 4:11-13) 15.
6. Positive Teaching of the Commandments
The Ninth and Tenth Commandments require:
Contentment
with God's gifts and providence (1 Timothy 6:6-8) 16.
Love
and respect for neighbor's relationships and possessions (Romans
13:9-10) 17.
Gratitude
and trust in God's goodness (Psalm 103:2) 18.
Believers are called to fight envy by embracing faith and
love.
7. Pastoral and Catechetical Application
Pastors
call for repentance of covetousness and assurance of God's grace (1 John
1:9) 19.
Catechesis
teaches guarding the heart against sinful desires and cultivating
contentment 202.
The
Church nurtures spiritual growth toward purity of heart and neighborly
love.
These commandments protect community life by transforming
hearts.
8. Conclusion
The Ninth and Tenth Commandments forbid coveting and
enjoin contentment and love for neighbor.
They reveal hidden sins of the heart, lead sinners to Christ for forgiveness,
and call believers to live by the Spirit's power in faithful contentment and
love.
XVI. The Commandments as Teaching of Sin and Repentance
1. The Commandments as God's Law Revealing Sin
The Ten Commandments are God's holy Law given to mankind to reveal
sin and its nature (Romans 7:7) 1,200,300. They function as a mirror,
exposing the depth and extent of human sinfulness (Psalm 19:7-11) 2.
Through the Law, God makes clear what pleases Him and what
offends His holy will (Deuteronomy 5:29) 3.
2. The Law's Role in Convicting Sinners
The commandments do not only regulate outward behavior but
also expose sinful thoughts, desires, and attitudes (Matthew 5:21-28)
4. The Law serves to pierce the conscience, exposing the corruption of
the human heart 201,301.
They accuse the heart's rebellion and lead the sinner to
recognize the need for God's mercy (Jeremiah 17:9; Romans 3:20) 5,6.
3. The Commandments as a Guide to Repentance
By revealing sin, the Law drives the sinner to repentance - a
heartfelt turning from sin toward God (Luke 5:32) 7.
Confession
of sin before God and neighbor (1 John 1:9) 9.
Faith
in Christ as Savior who fulfills the Law on our behalf (Galatians 3:24)
10.
The Law's accusatory use points us continually to Christ's
grace as the only remedy 202.
4. Distinction Between Law and Gospel in the Commandments
The Law condemns, while the Gospel promises forgiveness and
new life (Romans 8:1-4) 11. Proper distinction between Law and Gospel is
essential in preaching and teaching 300,301.
The Commandments prepare the heart for the Gospel by showing
the impossibility of righteousness by works alone (Galatians 2:16) 12.
Luther's Small Catechism explains that the Law's purpose is
to make us conscious of sin and drive us to Christ 300.
5. The Law's Ongoing Use in the Christian Life
For believers, the Commandments serve not only to convict
but also to guide and instruct in thankful obedience (Psalm 119:105)
13.
They function in threefold use:
Civil
use restraining evil in society.
Theological
use accusing sin and driving to repentance.
Didactic
use instructing believers to live rightly in gratitude for God's grace
300,200.
6. Pastoral and Catechetical Application
Pastors
use the Commandments to call sinners to repentance and comfort
repentant sinners with forgiveness in Christ (Isaiah 55:7; 1 John 1:9)
14,9.
Catechesis
teaches the Law's role in awakening the conscience and leading to faith in
Christ 202,301.
The
Church upholds the Commandments as the rule for Christian life and
sanctification.
7. Conclusion
The Commandments serve as God's holy Law to reveal sin
and call for repentance. They convict the sinner, lead to faith in Christ's
redeeming work, and guide the believer in thankful obedience. Proper
understanding of the Commandments maintains the vital distinction between Law
and Gospel for faithful Christian life.
1. Introduction: The Law's Fulfillment as Central to Christ's Work
Christ's fulfillment of the Law is essential for salvation.
By perfectly obeying God's holy Law on behalf of sinners, Christ satisfies the
demands of the Law that humans could not meet (Matthew 5:17) 1. This
fulfillment secures righteousness and eternal life for all who believe. This is
foundational in Lutheran theology (Pieper) 200 and confessed clearly in the Augsburg
Confession, Article IV 300.
2. Biblical Teaching on Christ's Fulfillment of the Law
A. Christ Fulfills the Law Perfectly
Jesus
declares, "Do not think that I have come to abolish the Law or the
Prophets; I have not come to abolish them but to fulfill them"
(Matthew 5:17) 1.
Christ's
life, death, and resurrection fulfill the Law's righteous requirements
(Romans 8:3-4) 2.
He is
the true Israel who obeyed the Law perfectly, being without sin (Hebrews
4:15) 3. This active obedience is taught in the Formula of Concord,
Solid Declaration, Article III 301.
B. Fulfillment Includes Obedience and Sacrifice
Christ
obeyed the Law's commands fully in His active obedience (Philippians 2:8)
4.
His
passive obedience in suffering and death satisfies the Law's penalty
(Isaiah 53:5-6) 5. The Lutheran Confessions stress both active and
passive obedience as necessary for justification (Formula of Concord)
301.
3. Theological Significance of Christ's Fulfillment
A. Active and Passive Obedience
Christ's active obedience is His perfect adherence to
all God's commandments on behalf of believers. His passive obedience
refers to His suffering and death under the Law's curse (Galatians 3:13) 6.
Together, these render believers righteous before God, as Christ's
righteousness is imputed to them (2 Corinthians 5:21) 7. This teaching is
central in Pieper's Christian Dogmatics200.
B. Fulfillment Brings Justification
Christ's fulfillment is the basis for justification by
grace through faith. Believers are declared righteous because Christ has
fulfilled the Law's demands fully for them (Romans 5:19) 8. The Augsburg
Confession states this justification is through Christ's obedience and
righteousness 300.
4. The Law and Gospel Distinction
A. Law's Demands Remain
Though Christ fulfilled the Law, its demands remain God's
holy standard for Christian living (Romans 13:8-10) 9. The Large Catechism
emphasizes the Law's ongoing role in guiding believers 301.
B. Gospel Declares Fulfillment Accomplished for Sinners
The Gospel proclaims that Christ's fulfillment frees sinners
from condemnation and gives them peace with God (Romans 8:1) 10. Lutheran
theology rightly distinguishes Law and Gospel so believers rest in Christ's
completed work (Kolb and Arand) 201.
5. Pastoral and Catechetical Implications
A. Preaching Christ as the Fulfillment of the Law
Pastors call sinners to repentance by showing the Law's
demands and then comfort believers with the Gospel of Christ's fulfillment
(Galatians 3:24) 11. Catechesis helps the sinner see their need for Christ's
perfect fulfillment 202.
B. Teaching Believers to Live in Gratitude
Believers, justified by Christ's fulfillment, are called to
live in grateful obedience - not to earn salvation but in response to grace
(Ephesians 2:10) 12. Luther's writings emphasize that good works flow from
faith, not to establish righteousness 201.
Biblical References:
• 1. Matthew 5:17 - Christ came to fulfill the Law and Prophets.
• 200. Pieper, Christian Dogmatics, Vol. 2 - Christ's fulfillment of the Law and justification.
• 201. Kolb and Arand, The Genius of Luther's Theology - Law and Gospel distinction and Law's piercing of conscience.
• 202. Bayer, Living by Faith - Law and repentance in catechesis.
Confessional References:
• 300. AC IV, - Justification by faith through Christ's fulfillment of the Law.
• 301. FC SD III, - Christ's active and passive obedience; Large Catechism on Law and Gospel.
XVIII. The Ten Commandments and Daily Repentance
1. Introduction: The Ten Commandments as God's Law Calling to Repentance
The Ten Commandments are God's holy, perfect, and eternal
Law, revealing His will for human conduct (Exodus 20:1-17) 1. They serve as a
mirror to show us our sinfulness and our need for daily repentance and renewal
(Romans 7:7-8) 2. Daily repentance is the Christian's response to the Law's
call, turning from sin and returning to God continually. Pieper emphasizes the
Law's ongoing role in driving us to repentance and faith 200.
2. The Ten Commandments Reveal Sin and Call to Repentance
A. The Law Reveals Sin
The
commandments expose our sinful thoughts, words, and deeds, convicting us
of our guilt (Psalm 19:7-11) 3.
As
Paul teaches, "the commandment came that sin might increase; but
where sin increased, grace abounded all the more" (Romans 5:20) 4.
The
Law functions as a "schoolmaster" to lead us to Christ by
revealing our sin and need for grace (Galatians 3:24) 5. Bayer
highlights how the Law pierces the conscience and calls for repentance
201.
B. Daily Repentance as the Christian's Response
Daily
repentance means continually acknowledging our sin and trusting in
Christ's forgiveness (1 John 1:9) 6.
The
Ten Commandments guide believers in recognizing specific areas requiring
repentance in heart, speech, and conduct (Matthew 22:37-40) 7. Kolb and
Arand note the importance of the Law for ongoing sanctification and
repentance 202.
3. Repentance and Renewal through the Ten Commandments
A. Repentance is Both Turning Away from Sin and Turning to God
True
repentance involves contrition (sorrow for sin) and faith in Christ's
mercy (Acts 3:19) 8.
The
commandments teach the specific sins from which we must turn and the good
works we are to pursue (Ephesians 2:10) 9. Pieper
underscores repentance as continual and necessary for the Christian life
200.
B. The Role of the Holy Spirit
The
Holy Spirit uses the Law to convict and the Gospel to comfort, empowering
daily repentance and renewal (John 16:8-11) 10. Bayer's work further
explains the Spirit's convicting and comforting roles in the life of the
believer 201.
4. Pastoral and Catechetical Implications
A. Use of the Ten Commandments in Confession and Absolution
Pastors
instruct the faithful to examine their lives according to the
commandments, leading to genuine confession and the assurance of
forgiveness (Small Catechism, Confession) 301.
The
Law serves to humble sinners, while the Gospel assures them of Christ's
mercy (Romans 3:20-22) 11.
B. Encouraging the Christian Life of Repentance and Renewal
Catechesis
teaches the importance of daily repentance as a joyful return to God's
grace and renewed living in His will (Luther's Large Catechism, Fifth
Commandment) 302.
Christians
are called to bear fruit worthy of repentance, demonstrating love for God
and neighbor (Luke 3:8) 12. Kolb and Arand emphasize catechesis as vital
in nurturing repentance and faith 202.
1. Introduction: The Ten Commandments as God's Will and the Fruit of Faith
The Ten Commandments reveal God's holy will for human life
and serve as the standard by which believers show the fruit of faith in their
daily lives. While faith justifies and unites believers to Christ, the
commandments guide believers in living out that faith through love and
obedience (Romans 3:31) 1. The fruit of faith is visible in obedience to
God's Law, reflecting the Spirit's work in the believer (Galatians 5:22-23)
2. Pieper explains that good works are inseparable from true faith, as its necessary
fruit 200.
2. The Ten Commandments as the Rule of Christian Living
A. The Law Expresses God's Will
The
commandments are God's holy and perfect will, instructing believers on how
to live rightly before Him and their neighbors (Exodus 20:1-17) 3.
Jesus
summarized the Law as loving God and neighbor, the foundation of the
Christian life (Matthew 22:37-40) 4. Bayer notes the Law's ongoing
normative role for believers 201.
B. Faith Naturally Produces the Fruit of Obedience
Genuine
faith results in love that fulfills the Law (Romans 13:8-10) 5.
The
Apostle Paul teaches that the fruit of the Spirit is love, joy, peace,
patience, kindness, goodness, faithfulness, gentleness, and self-control,
all reflecting God's will (Galatians 5:22-23) 2.
Luther
teaches that good works, including obedience to the Ten Commandments, are
the "fruit and evidence" of faith and cannot be separated from
it 301.
3. Biblical Teaching on the Ten Commandments and Faith's Fruit
A. Faith and the Law Work Together
The
Law convicts of sin, driving sinners to faith in Christ for mercy (Romans
7:7) 6.
Faith
justifies by grace, but the justified live by the
Spirit, producing obedience as the fruit of faith (Romans 8:4-9) 7.
Paul
exhorts believers to live according to the Spirit, which fulfills the
righteous requirements of the Law (Romans 8:4) 7. Kolb and Arand
highlight this vital connection between faith and sanctification 202.
B. Obedience Is Not a Means to Justification but a Fruit of It
The
Law does not justify, but faith in Christ does (Galatians 2:16) 8.
Good
works and obedience flow from faith, showing gratitude and love to God
(Ephesians 2:8-10) 9.
Jesus
warns against false obedience without faith, emphasizing the necessity of
a heart united to Him (John 15:4-5) 10.
4. Confessional and External Teaching
A. The Augsburg Confession and Formula of Concord
The
Augsburg Confession teaches that good works are the fruit of faith and
God's grace working in believers (AC IV) 300.
The
Formula of Concord clarifies the distinction between Law and Gospel,
affirming that the Law guides Christians in living out their faith (FC SD
III) 301.
B. Luther and Contemporary Theologians
Luther
describes the Ten Commandments as the "rule of life" that
reveals the fruits of faith and love (Luther's Large Catechism, Preface)
302.
Pieper
and Bayer affirm the inseparable connection between faith and obedience,
emphasizing the Spirit's work in producing good
works as the fruit of faith 200,201.
5. Pastoral and Catechetical Applications
A. Teaching the Ten Commandments as the Fruit of Faith
Pastors
instruct catechumens to understand that obedience to the Ten Commandments
is the natural response to faith, not a work to earn salvation (Small
Catechism, Ten Commandments) 303.
Emphasizing
the Spirit's empowerment encourages believers to
bear fruit in love and obedience (John 15:1-8) 10.
B. Encouragement for Christian Living
Christians
are called to continually examine their lives in light
of the commandments, seeing them as a guide to live in faith and
love (2 Corinthians 13:5) 11.
Daily
repentance and renewal are encouraged to maintain the fruitfulness of
faith (1 John 3:18-19) 12.
XX. Catechetical and Pastoral Use of the Ten Commandments
1. Introduction: The Role of the Ten Commandments in Catechesis and Pastoral Care
The Ten Commandments serve as a foundational component of
Christian instruction and pastoral care. They reveal God's holy will, convict
of sin, and guide believers in living lives pleasing to God. Catechetical
teaching uses the commandments to instruct young and new Christians in faith
and obedience, while pastoral care employs them to exhort, comfort, and
encourage ongoing repentance and faithfulness (Deuteronomy 6:6-7) 1.
2. Catechetical Use of the Ten Commandments
A. Teaching God's Will and Human Sinfulness
The
commandments clearly reveal God's holy will and expose human sinfulness
(Romans 3:20) 2.
Catechesis
presents the commandments as the "rule of life," helping
catechumens recognize their need for repentance and Christ's forgiveness
(Luther's Small Catechism, Preface) 300.
Luther
emphasized the importance of teaching the commandments thoroughly to
instill awareness of sin and the comfort of the Gospel (Large Catechism,
Preface) 301.
B. Formation in Christian Life and Love
The
commandments instruct catechumens in loving God and neighbor as the fruit
of faith (Matthew 22:37-40) 3.
Through
repeated instruction and memorization, believers grow in understanding how
the commandments apply in daily life, encouraging obedience empowered by
the Holy Spirit (Galatians 5:22-23) 4.
Pieper
highlights the catechism's role in forming a Christian conscience grounded
in God's Law and Gospel 200.
3. Pastoral Use of the Ten Commandments
A. Conviction and Repentance
Pastoral
care uses the commandments to call sinners to repentance by confronting
sin directly (Psalm 51:3-4) 5.
The
Law functions as a "mirror," showing believers their sin and
driving them to seek forgiveness in Christ (Romans 7:7) 6.
Pastors
apply the commandments individually, addressing specific sins while
maintaining the Gospel's comfort (FC SD III) 305.
B. Encouragement and Comfort in Sanctification
The
commandments also guide believers in living godly lives, encouraging
perseverance in faith and good works (Philippians 2:12-13) 7.
Pastoral
use emphasizes the Spirit's work in enabling believers to fulfill God's
will (Romans 8:4) 8.
Luther
teaches that the commandments are not a burden but a guide to joyful
Christian living 302.
C. Public and Private Instruction
Pastoral
ministry includes preaching the commandments in the church service,
catechetical classes, and private counsel, reinforcing their ongoing
relevance (2 Timothy 3:16-17) 9.
They
serve as a basis for examination of conscience, confession, and absolution
in pastoral care (Small Catechism, Confession) 302.
4. Confessional and External Support
A. Confessional Documents
The
Augsburg Confession affirms the Law's role in convicting sin and guiding
Christian living (AC IV) 304.
The
Formula of Concord clarifies the Law's use in teaching, repentance, and
sanctification (FC SD III) 305.
Luther's
Catechisms stress the commandments' essential place in instruction and
pastoral care 300,301,302.
B. Theological and Practical Insights
Pieper
explains that the Law, especially the Ten Commandments, remains vital in
the Christian life for instruction and sanctification 200.
Bayer
emphasizes the Spirit's role in applying the Law
for repentance and growth in grace 201.
Kolb
and Arand highlight the necessity of catechetical instruction for the
Church's health and faithfulness 202.
5. Pastoral and Catechetical Application Summary
The
Ten Commandments serve as God's holy will, revealing sin and guiding
believers to repentance and faith.
Catechetical
instruction uses them to form believers in Christian doctrine and life.
Pastoral
care employs them to call sinners to repentance
and encourage sanctification through the Spirit's work.
The
Church's public and private ministry continually reaffirms
their importance for faith formation and spiritual growth.
XXI. Relationship Between Law (Ten Commandments) and Gospel
1. Introduction: Distinction and Relationship of Law and Gospel
The distinction between Law and Gospel is foundational to
Lutheran theology and pastoral practice. The Law, exemplified in the Ten
Commandments, reveals God's holy will and exposes human sin. The Gospel
proclaims God's gracious promise of forgiveness, life, and salvation through
Jesus Christ. Proper understanding of their relationship is vital for faithful
doctrine, preaching, catechesis, and pastoral care (Romans 3:20) 1.
2. The Law: The Ten Commandments as God's Holy Will
A. Purpose and Function of the Law
The
Law serves to show God's perfect will
for human conduct, summarized in the Ten Commandments (Exodus 20:1-17)
2.
It
reveals sin by convicting the conscience of transgression (Romans 7:7)
3.
The
Law functions in three uses: civil (restraining evil),
theological/accusatory (convicting of sin), and didactic (guiding the
regenerate) (FC SD III) 300.
B. The Ten Commandments as the Moral Law
The
Ten Commandments express God's eternal moral law binding
all people at all times (Matthew 5:17-18) 4.
They
reveal the demands of love toward God and neighbor (Matthew 22:37-40) 5.
Through
the Law, humans understand their guilt and their need for grace (Romans
3:20) 1.
3. The Gospel: Christ's Fulfillment and Promise of Salvation
A. The Gospel Proclaims Forgiveness and Life
The
Gospel reveals Christ's fulfillment of the Law and His atoning sacrifice
(Romans 8:3-4) 6.
It
offers free forgiveness and righteousness by grace through faith,
apart from works (Ephesians 2:8-9) 7.
Gospel
proclamation comforts the sinner with the assurance of God's mercy and
eternal life (John 3:16) 8.
B. Relationship to the Law
The
Gospel does not abolish the Law but fulfills it in Christ (Matthew
5:17) 4.
It
frees believers from the Law's curse while empowering them to live in
obedience motivated by gratitude (Galatians 5:13) 9.
The
Spirit applies the Gospel to create and sustain faith, enabling
sanctification (Romans 8:4) 6.
4. Pastoral and Catechetical Implications
A. Proper Distinction in Preaching and Teaching
Law
must be preached to convict of sin and drive people to Christ for mercy
(Romans 3:20) 1.
Gospel
must be proclaimed clearly to comfort, justify, and empower believers
(Romans 1:16-17) 10.
Confusion
or blending of Law and Gospel leads to legalism or antinomianism (FC SD
VI) 301.
B. Role of the Ten Commandments in Christian Life
The
Law remains the guide for Christian conduct, expressing the will of God
for sanctified living (Psalm 119:105) 11.
Catechesis
uses the Ten Commandments to nurture awareness of sin and dependence on
grace (Small Catechism) 302.
Pastoral
care employs both Law and Gospel to convict, comfort, and counsel (2
Timothy 3:16-17) 12.
5. Confessional and Theological Support
A. Confessional Documents
The
Augsburg Confession affirms the distinction and harmony of Law and Gospel
in doctrine and life (AC VI) 303.
The
Formula of Concord extensively treats the uses of the Law and the nature
of Gospel (FC SD III and VI) 300,301.
Luther's
Catechisms stress clear teaching of Law to expose sin and Gospel to assure
forgiveness 300,302.
B. Theological Insights
Pieper
clarifies the Law's role in sin awareness and the Gospel's role in
justification and sanctification 200.
Bayer
emphasizes the Spirit's work in applying Gospel for faith and obedience
201.
Kolb
and Arand highlight the centrality of this distinction in Lutheran
theology and practice 202.
6. Summary
The
Law, especially as expressed in the Ten Commandments, reveals God's holy
will and human sinfulness.
The
Gospel proclaims Christ's fulfillment of the Law and offers free
forgiveness and life.
Proper
distinction and harmonious use of Law and Gospel is essential for faithful
teaching, preaching, and pastoral care.
The
Christian life is lived under the Gospel's grace empowered by the Law's
guide.
- Law reveals sin.
