The Formula of Concord - Solid Declaration

XI. God’s Eternal Foreknowledge and Election

[Preventing Disagreement]

[1] Among the theologians of the Augsburg Confession there has not yet arisen any public dispute at all about the eternal election of God’s children that has caused offense and has become widespread. Yet this article has been brought into very painful controversy in other places. Even among our theologians there has been some agitation about it. Furthermore, the theologians did not always use the same expressions. By the help of divine grace, we want to prevent disagreement and separation in the future among our successors on account of this teaching. Therefore, as much as in us lies, we want to present an explanation of this teaching here. Then everyone may know what our unanimous doctrine, faith, and confession is also on this article. [2] For the teaching about this article—if taught from, and according to, the pattern of the divine Word—neither can nor should be regarded as useless or unnecessary, much less as offensive or harmful. For the Holy Scriptures not just in one place or randomly, but in many places, thoroughly discuss and explain this teaching. [3] Furthermore, we should not neglect or reject the teaching of the divine Word because of abuse or misunderstanding. But for that very reason, the true meaning should and must be explained from the foundation of the Scriptures in order to turn away all abuse and misunderstanding. The plain summary and substance of this article are presented in the following points:

[Affirmative Statements]

[4] First, the distinction between God’s eternal foreknowledge and the eternal election of His children to eternal salvation is to be made carefully. Foreknowledge or prevision means that God sees and knows everything before it happens. This is called God’s foreknowledge, which extends over all creatures, good and bad. In other words, He foresees and foreknows everything that is or will be, that is happening or will happen, whether it is good or bad. For all things, whether they are past or future, are clear and present before God. This is written in Matthew 10:29:

[5] God’s eternal election, or predestination, means God’s preordaining to salvation. It does not include both the godly and the wicked, but only God’s children, who were elected and ordained to eternal life before the world’s foundation was laid. As Paul says in Ephesians 1:4–5, “He chose us in Him. … He predestined us for adoption through Jesus Christ.”

[6] God’s foreknowledge foresees and foreknows what is evil, yet not in the sense that it is God’s gracious will that evil should happen. Everything that the perverse, wicked will of the devil and of people wants and desires to try and do, God sees and knows before it happens. His foreknowledge preserves order also in wicked acts or works, since a limit and measure is fixed by God for the evil that God does not will. He limits how far it should go, how long it should last, and when and how He will hinder and punish it. God the Lord rules over all [Psalm 103:19] of this so that it must flow to the glory of the divine name and to the salvation of His elect, and for that reason the godless must be astonished [1 Corinthians 2:7–8].

[7] The beginning and cause of evil is not God’s foreknowledge. (For God does not create and do evil, neither does He help or promote it.) The cause of this evil is the wicked, perverse will of the devil and of people, as it is written in Hosea 13:9, “He destroys you, O Israel, for you are against Me, against your helper.” Also, “For You are not a God who delights in wickedness” (Psalm 5:4).

[8] God’s eternal election does not just foresee and foreknow the salvation of the elect. From God’s gracious will and pleasure in Christ Jesus, election is a cause that gains, works, helps, and promotes our salvation and what belongs to it. Our salvation is so founded on it that “the gates of hell shall not prevail against it” (Matthew 16:18), as is written in John 10:28, “no one will snatch [My sheep] out of My hand.” And again, “and as many as were appointed to eternal life believed” (Acts 13:48).

[9] This eternal election or ordination of God to eternal life must not be considered in God’s secret, mysterious counsel in a simple-minded way. It is not as though election included nothing further, or nothing more belonged to it, or nothing more were to be considered in it, than that God foresaw who and how many were to be saved and who and how many were to be damned. Nor should we think that He only held a sort of military muster, such as, “This one shall be saved, that one shall be damned; this one shall remain steadfast ‹in faith to the end›, that one shall not remain steadfast.”

[10] From this notion many get and imagine strange, dangerous, and deadly thoughts. These cause and strengthen either self-confidence and lack of repentance or hopelessness and despair. So people fall into troublesome thoughts, and say, “Before the foundation of the world was laid” (Ephesians 1:4), God has foreknown His elect to salvation. And God’s foreknowledge cannot fail or be hindered or changed by anyone [Isaiah 14:27; Romans 9:19]. In view of this, if I am foreknown to salvation, nothing can hurt me, even if I perform all sorts of shameful sins without repentance, have no regard for the Word and Sacraments, concern myself neither with repentance, faith, prayer, or godliness. I will and must still be saved, because God’s foreknowledge must come to pass. If, however, I am not foreknown, nothing helps me anyway, even though I busy myself with the Word, repent, believe, and so on. For I cannot hinder or change God’s foreknowledge.”

[11] In fact, even when godly hearts have repentance, faith, and good intentions to live by God’s grace ‹in a godly way›, thoughts like these arise: “If you are not foreknown from eternity to salvation, ‹your every effort and entire labor› is no help.” This happens especially when they see their weakness and the examples of those who have not persevered, but have fallen away again.

[12] Against this false delusion and thought we should set up the following clear argument, which is sure and cannot fail: All Scripture is inspired by God. It is not for self-confidence and lack of repentance, but “for reproof, for correction, and for training in righteousness” (2 Timothy 3:16). Also, everything in God’s Word has been written for us, not so that we should be driven to despair by it, but so that “through the encouragement of the Scriptures we might have hope” (Romans 15:4). Therefore, there is no question that lack of repentance or despair should not in any way be caused or strengthened by the sound sense or right use of this teaching about God’s eternal foreknowledge. The Scriptures teach this doctrine only to direct us to the Word (Ephesians 1:13; 1 Corinthians 1:7), to encourage repentance (2 Timothy 3:16) and godliness (Ephesians 1:14; John 15:3), and to strengthen faith and assure us of our salvation (Ephesians 1:13; John 10:27–30; 2 Thessalonians 2:13–14).

[13] If we want to think or speak correctly and usefully about eternal election, or the predestination or preordination of God’s children to eternal life, we should make it our custom to avoid speculating about God’s bare, secret, concealed, mysterious foreknowledge. Instead, we should think or speak about how God’s counsel, purpose, and ordination in Christ Jesus—who is the true Book of Life—is revealed to us through the Word. [14] In other words, the entire teaching about God’s purpose, counsel, will, and ordination belongs to our redemption, call, justification, and salvation. They should be treated together the way Paul treats them and has explained this article (Romans 8:29–30; Ephesians 1:4–10) and as Christ treated it in the parable of Matthew 22:1–14; namely, that God in His purpose and counsel ordained the following:

[15] 1. The human race is truly redeemed and reconciled with God through Christ. By His faultless obedience, suffering, and death, Christ merited for us the righteousness that helps us before God and also merits eternal life.

[16] 2. Such merit and benefits of Christ are presented, offered, and distributed to us through His Word and Sacraments.

[17] 3. By His Holy Spirit, through the Word, when it is preached, heard, and pondered, Christ will be effective and active in us, will convert hearts to true repentance and preserve them in the true faith.

[18] 4. The Spirit will justify all those who in true repentance receive Christ by a true faith. He will receive them into grace, the adoption of sons, and the inheritance of eternal life [Galatians 3:19].

[19] 5. He will also sanctify in love those who are justified, as St. Paul says (Ephesians 1:4).

[20] 6. He also will protect them in their great weakness against the devil, the world, and the flesh. He will rule and lead them in His ways [Deuteronomy 8:6], raise them again when they stumble [Proverbs 4:11–12], comfort them under the cross and in temptation [2 Corinthians 1:3–5], and preserve them for life eternal [John 12:25].

[21] 7. He will also strengthen, increase, and support to the end the good work that He has begun in them [Philippians 1:6], if they cling to God’s Word, pray diligently, abide in God’s goodness, and faithfully use the gifts they received [Matthew 25:14–30].

[22] 8. Finally, He will eternally save and glorify in life eternal those whom He has elected, called, and justified.

[23] God has prepared salvation not only in general in this counsel, purpose, and ordination. In grace He has considered and chosen to salvation each and every one of the elect who are to be saved through Christ. He has also ordained that in the way just mentioned He will, by His grace, gifts, and efficacy, bring them to salvation. He will aid, promote, strengthen, and preserve them.

[24] All this, according to the Scriptures, is included in the teaching about God’s eternal election to adoption and eternal salvation, and is to be understood by it. It must never be excluded or omitted when we speak about God’s purpose, predestination, election, and ordination to salvation. When our thoughts about this article are formed according to the Scriptures in this way, we can simply adapt ourselves to it by God’s grace.

[25] The following issue also belongs to the further explanation and saving use of the teaching about God’s foreknowledge to salvation: Only the elect, whose names are written in the book of life [Revelation 21:27], are saved. Therefore, how can we know, or why and how can we perceive who the elect are and who can and should receive this teaching for comfort?

[26] In this matter we should not judge according to our reason, or according to the Law or from any outward appearance. Neither should we attempt to investigate the secret, concealed depth of divine predestination. Instead, we should listen to God’s revealed will. For He has made “known to us the mystery of His will” (Ephesians 1:9) and made it clear through Christ so that it might be preached (2 Timothy 1:9).

[27] This is revealed to us in the way Paul says “those whom He predestined [elected and foreordained] He also called” (Romans 8:30). God does not call without means, but through the Word. For He has commanded “that repentance and forgiveness of sins should be proclaimed in His name” [Luke 24:47]. St. Paul also testifies in a similar way when he writes, “Therefore, we are ambassadors for Christ, God making His appeal through us. We implore you on behalf of Christ, be reconciled to God” (2 Corinthians 5:20). The King calls the guests that He wants to have at His Son’s wedding through the ministers He sends out (Matthew 22:2–14). He sends some at the first and some at the second, third, sixth, ninth, and even at the eleventh hour (Matthew 20:3–6).

[28] If we want to think about our eternal election to salvation helpfully, we must in every way hold strongly and firmly to this truth: just as the preaching of repentance is universal, so also the promise of the Gospel is universal, that is, it belongs to all people. For this reason Christ has given these commands:

It is Christ’s command that this promise of the Gospel also should be offered to everyone in common to whom repentance is preached (Luke 24:47; Mark 16:15).

[29] We should not think of this call of God, which is made through the preaching of the Word, as a juggler’s act. But we should know that God reveals His will by this call. He will work through the Word in the people He calls, so that they may be enlightened, converted, and saved. For the Word, by which we are called, is a ministry of the Spirit, which gives the Spirit, or by which the Spirit is given (2 Corinthians 3:8). It is God’s power unto salvation (Romans 1:16). The Holy Spirit wants to be effective through the Word, and to strengthen and give power and ability. It is God’s will that we should receive the Word, believe it, and obey it.

[30] For this reason the elect are described as follows: “My sheep hear My voice, and I know them, and they follow Me. I give them eternal life” (John 10:27–28). “In Him we have obtained an inheritance, having been predestined according to the purpose of Him who works all things according to the counsel of His will” (Ephesians 1:11). They hear the Gospel, believe in Christ, pray and give thanks, are sanctified in love, have hope, patience, and comfort under the cross. (See Ephesians 1:13; Romans 8:25.) Although all this is very weak in them, they hunger and thirst for righteousness (Matthew 5:6).

[31] “The Spirit Himself bears witness with our spirit that we are children of God. … The Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit Himself intercedes for us with groanings too deep for words” (Romans 8:16–26).

[32] Holy Scripture also testifies that God, who has called us, is faithful. So when He has begun the good work in us, He will also preserve it to the end and perfect it, if we ourselves do not turn from Him, but firmly hold on to the work begun to the end. He has promised His grace for this very purpose. (See 1 Corinthians 1:9; Philippians 1:6; 1 Peter 5:10; 2 Peter 3:9; Hebrews 3:2.)

[33] We should concern ourselves with this revealed will of God. We should follow and diligently think about it. Through the Word, by which He calls us, the Holy Spirit bestows grace, power, and ability for this purpose. We should not sound the depths of God’s hidden predestination, as it is written in Luke 13:23–24, where one asks, “Lord, will those who are saved be few?” and Christ answers, “Strive to enter through the narrow door.” So Luther says:

[34] “Many are called, but few are chosen” [Matthew 22:14]. This does not stem from the fact that God’s call, which is made through the Word, has the following meaning. It is not as though God said: “Outwardly, through the Word, I indeed call all of you to My kingdom, everyone to whom I give My Word. However, in My heart I do not mean this for everyone, but only for a few. For it is My will that most of those whom I call through the Word shall not be enlightened or converted. Instead, they shall be and remain damned, even though I explain Myself differently to them through the Word, in the call.” [35] For this would be to assign contradictory wills to God. In this way it would be taught that God, who surely is Eternal Truth, contradicts Himself, when, in fact, God punishes such wickedness in people, when a person states one purpose and thinks and means another in the heart (Psalm 5:9; 12:2–4). [36] By this notion the necessary basis of comfort is made completely uncertain and void. For we are daily reminded and encouraged that we are to learn and conclude what His will toward us is only from God’s Word, through which He works with us and calls us. We should believe and not doubt what it affirms to us and promises.

[37] For this reason Christ causes the promise of the Gospel not only to be offered in general, but He also seals it through the Sacraments. He attaches them like seals of the promise, and by them He confirms the Gospel to every believer in particular.

[38] On this account, as the Augsburg Confession in Article XI says, we also keep private Absolution. We teach that it is God’s command that we believe such Absolution. We should regard it as sure that, when we believe the word of Absolution, we are as truly reconciled to God as though we had heard a voice from heaven [John 12:28–30], as the Apology also explains this article. This consolation would be entirely taken from us if we did not understand God’s will toward us from the call that is made through the Word and through the Sacraments.

[39] The Holy Spirit certainly wants to be present with the Word preached, heard, and considered, and He wants to be effective and work through it. Yet this foundation would be overthrown and taken from us if we misunderstand election. Therefore, the meaning is not at all like the one referred to above, that the elect are to be the sort of people who despise God’s Word, thrust it from them, blaspheme and persecute it (Matthew 22:5–6; Acts 13:46); or, when they hear it, harden their hearts (Hebrews 4:2, 7), resist the Holy Spirit (Acts 7:51), persevere in sins without repentance (Luke 14:18–20), do not truly believe in Christ (Mark 16:16), only make an outward show (Matthew 7:22; 22:12), or seek other ways to righteousness and salvation outside of Christ (Romans 9:31). [40] Furthermore, God has ordained in His counsel that the Holy Spirit should call, enlighten, and convert the elect through the Word [Romans 10:17]. He will justify and save all those who by true faith receive Christ. In the same way, He also determined in His counsel that He will harden [Romans 9:18], reprobate, and condemn those who are called through the Word if they reject the Word and resist the Holy Spirit [Acts 7:51]. This is true even though the Spirit wants to be effective and work in them through the Word and persevere through the Word. In this way “many are called, but few are chosen” [Matthew 22:14].

[41] Few receive the Word and follow it. Most despise the Word and will not come to the wedding [Matthew 22:3–6]. The cause for this contempt for the Word is not God’s foreknowledge, but the perverse human will. The human will rejects or perverts the means and instrument of the Holy Spirit, which God offers it through the call. It resists the Holy Spirit, who wants to be effective, and who works through the Word, as Christ says: “How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not!” (Matthew 23:37).

[42] Many “hear the word, receive it with joy. But these have no root; they believe for a while, and in time of testing fall away” (Luke 8:13). The reason is not that God was unwilling to grant grace for perseverance to those in whom He “began a good work,” for that is contrary to St. Paul (Philippians 1:6). The reason is that they willfully turn away again from the holy commandment, grieve and embitter the Holy Spirit, involve themselves again in the world’s filth, and redecorate their hearts as homes for the devil. For them their last situation is worse than the first. (See 2 Peter 2:10–20; [Ephesians 4:30;] Hebrews 10:26; [Luke 11:24–26].)

[43] This is how much of the mystery of predestination is revealed to us in God’s Word. If we abide by this teaching and cling to it, it is a very useful, saving, consoling teaching. It establishes very effectively the article that we are justified and saved without any works and merits of ours, purely out of grace alone, for Christ’s sake. Before the time of the world, before we existed, yes, even before the foundation of the world was laid—when, of course, we could do nothing good—we were chosen by grace in Christ to salvation, according to God’s purpose (Romans 9:11; 2 Timothy 1:9). [44] Furthermore, all opinions and erroneous teachings about the powers of our natural will are overthrown by this. God in His counsel, before the time of the world, decided and ordained that He Himself would produce and work in us by His Holy Spirit’s power. Through the Word, He would do everything that belongs to our conversion.

[45] This doctrine also provides the excellent, glorious consolation that God was greatly concerned about the conversion, righteousness, and salvation of every Christian. He so faithfully ‹provided for it› that even before the foundation of the world was laid, He considered it, and in His purpose ordained how He would bring me to salvation and preserve me in salvation. [46] He wanted to secure my salvation so well and so certainly, since through the weakness and wickedness of our flesh salvation could easily be lost from our hands, or through the devil’s and the world’s craft and might it could be snatched and taken from us. Therefore, He ordained in His eternal purpose what cannot fail or be overthrown. He placed salvation for safekeeping in the almighty hand of our Savior, Jesus Christ, from which no one can snatch us (John 10:28). [47] Therefore, Paul asks in Romans, because we “are called according to His purpose” (8:28), who “will be able to separate us from the love of God in Christ Jesus our Lord”? (8:39).

[48] Furthermore, this doctrine provides glorious consolation under the cross and amid temptations. In other words, God in His counsel, before the time of the world, determined and decreed that He would assist us in all distresses. He determined to grant patience, give consolation, nourish and encourage hope, and produce an outcome for us that would contribute to our salvation. [49] Also, Paul teaches this in a very consoling way. He explains that God in His purpose has ordained before the time of the world by what crosses and sufferings He would conform every one of His elect to the image of His Son. His cross shall and must work together for good for everyone, because they are called according to God’s purpose. Therefore, Paul has concluded that it is certain and beyond doubt that neither “tribulation, or distress,” neither “death nor life,” or other such things “will be able to separate us from the love of God in Christ Jesus our Lord.” (See Romans 8:28, 29, 35, 38, 39.)

[50] This article provides a glorious testimony that God’s Church will exist and abide in opposition to all the gates of hell [Matthew 16:18]. Likewise, it teaches what God’s true Church is, so that we may not be offended by the great authority of the false church (Romans 9:24–25).

[51] Powerful rebukes and warnings are taken from this article, such as these:

So the teaching about this article can be used for our benefit, comfort, and salvation.

[52] But a distinction must be made with special care between what is clearly revealed about election in God’s Word and what is not revealed. For, in addition to what has been revealed in Christ about this (which we have spoken about up to this point), God has kept secret and concealed much about this mystery. He reserved it for His wisdom and knowledge alone. We should not investigate this, indulge our thoughts in this matter, draw conclusions, or inquire curiously. Instead, we should cling to the revealed Word. This warning is most urgently needed.

[53] Our curiosity always has greater pleasure in giving itself to these matters than with what God has revealed to us about this matter in His Word. We cannot harmonize God’s revelation with our reason, which we have not been commanded to do anyway.

[54] There is no doubt that God foresaw before the time of the world, and still knows, exactly, which people who are called will believe and which will not believe. He also knows which of the converted will persevere and which will not persevere. He knows which will return after a fall and which will fall into stubbornness. He also knows the number of how many there are of these on either side. Beyond all doubt this is perfectly known to God. [55] However, God has reserved this mystery for His wisdom. He has revealed nothing to us about it in His Word, much less commanded us to investigate it with our thoughts. Instead, He has seriously discouraged us from that (Romans 11:33–35). Therefore, we should not reason in our thoughts, draw conclusions, or inquire curiously into these matters, but we should cling to His revealed Word, to which He points us.

[56] Without any doubt God also knows and has determined for everyone the time and hour of his call and conversion. But this time has not been revealed to us. Therefore, we have the command always to keep proclaiming the Word, entrusting the time and hour ‹of conversion› to God (Acts 1:7).

[57] We see that God gives His Word at one place, but not at another. He removes it from one place and allows it to remain at another. Also, one person is hardened, blinded, given over to a depraved mind, while another, who is indeed in the same guilt, is converted again, and so on. [58] In these and similar questions Paul [Romans 11:22–24] fixes a certain limit to show us how far we should go. In part, we should recognize God’s judgment. They are well-deserved penalties for sins when God punishes a land or nation for despising His Word so that the punishment extends also to their descendants, as is seen among the Jewish people [Exodus 20:5]. [59] By these punishments, in some lands and persons, God shows His severity to those who are His ‹in order to point out› what we all would have well deserved and would be worthy and worth. For we act wickedly in opposition to God’s Word. We often grieve the Holy Spirit terribly (Ephesians 4:30]. God shows His punishment in order that we may live in fear of Him and acknowledge and praise His goodness, to the exclusion of, and contrary to, our merit in and with us. He gives His Word to us and leaves it, and He does not harden and reject us.

[60] Because our nature has been corrupted by sin, and is worthy of and subject to God’s wrath and condemnation, God does not owe us the Word, the Spirit, or grace. When He graciously bestows these gifts, we often thrust them from us and make ourselves unworthy of everlasting life (Acts 13:46). Therefore, He displays His righteous, well-deserved judgment in some countries, nations, and persons. And when we are placed alongside of them and compared with them, we may learn to recognize and praise God’s pure, unmerited grace in the vessels of mercy [Romans 9:23] more diligently.

[61] No injustice is done to those who are punished and receive the wages of their sins. But to the rest—to those whom God gives and preserves His Word, by which people are enlightened, converted, and preserved—God commends His pure grace and mercy, without their merit.

[62] When we get this far in this article, we remain on the right way, as it is written in Hosea 13:9, “He destroys you, O Israel, for you are against Me, against your helper.”

[63] Regarding the things in this dispute that would soar too high and beyond these limits, we should, with Paul, place a finger on our lips, and remember and say, “Who are you, O man, to answer back to God?” [Romans 9:20].

[64] We neither can nor should investigate and fathom everything in this article, the great apostle Paul declares. After having argued much about this article from God’s revealed Word, as soon as he comes to the point where he shows what God has reserved for His hidden wisdom about this mystery, he suppresses and cuts it off with the following words, “Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are His judgments and how inscrutable His ways! For who has known the mind of the Lord?” [Romans 11:33–34]. In other words, we cannot know about matters outside of and beyond what God has revealed to us in His Word.

[65] This eternal election of God is to be considered in Christ, and not outside of or without Christ. For “in Christ,” the apostle Paul testifies, “He chose us in Him before the foundation of the world,” as it is written, “He has blessed us in the Beloved” (Ephesians 1:4, 6). However, this election is revealed from heaven through the preaching of His Word, when the Father says, “This is My beloved Son, with whom I am well pleased; listen to Him” (Matthew 17:5). Christ says, “Come to Me, all who labor and are heavy laden, and I will give you rest” (Matthew 11:28). Concerning the Holy Spirit Christ says, “He will glorify Me, for He will take what is mine and declare it to you” (John 16:14). [66] So the entire Holy Trinity—God the Father, Son, and Holy Spirit—directs all people to Christ, as to the Book of Life, in whom they should seek the Father’s eternal election. For this has been decided by the Father from eternity: whom He would save He would save through Christ. Christ Himself says, “No one comes to the Father except through Me” (John 14:6). And again, “I am the door. If anyone enters by Me, he will be saved” (John 10:9).

[67] However, Christ, as God’s only-begotten Son, who is in the bosom of the Father [John 1:18], has announced the Father’s will to us. In this way He has also announced our eternal election to eternal life. He says, “The kingdom of God is at hand; repent and believe in the gospel” (Mark 1:15). Likewise He says, “For this is the will of My Father, that everyone who looks on the Son and believes in Him should have eternal life” (John 6:40). And again, “For God so loved the world ‹, that He gave His only Son, that whoever believes in Him should not perish but have eternal life” (John 3:16)›.

[68] The Father wants all people to hear this proclamation and desires that they come to Christ. Christ does not drive these people from Him, as it is written, “whoever comes to Me I will never cast out” (John 6:37).

[69] In order that we may come to Christ, the Holy Spirit works true faith through the hearing of the Word. The apostle testifies about this when he says, “faith comes from hearing, and hearing through the word of Christ” (Romans 10:17), that is, when it is preached in its truth and purity.

[70] Whoever would be saved should not trouble or torment himself with thoughts about God’s secret counsel, about whether he also is elected and ordained to eternal life. Miserable Satan usually attacks with these thoughts and afflicts godly hearts. But they should hear Christ, who is the Book of Life, and hear about God’s eternal election to eternal life for all of His children. Christ testifies to all people without distinction that it is God’s will that all people should come to Him “who labor and are heavy laden” with sin, in order that He may give them rest and save them [Matthew 11:28].

[71] According to Christ’s teaching they should abstain from their sins, repent, believe His promise, and entirely trust in Him. Since we cannot do this by ourselves, by our own powers, the Holy Spirit desires to work these things—repentance and faith—in us through the Word and Sacraments. [72] In order that we may receive this, persevere in it, and remain steadfast, we should beg God for His grace, which He has promised us in Holy Baptism. No doubt He will give it to us according to His promise, as He has said,

[73] The Holy Spirit dwells in the elect, who have become believers, as in His temple [1 Corinthians 6:19]. He is not idle in them, but moves God’s children to obey God’s commands. Therefore, believers, too, should not be idle, much less resist the work of God’s Spirit. They should practice all Christian virtues, in all godliness, modesty, temperance, patience, and brotherly love; and they should give all diligence to make their calling and election sure [2 Peter 1:10]. They should do this so that the more they find the Spirit’s power and strength within them, they may doubt their election less. [74] For the Spirit bears witness to the elect that they are God’s children (Romans 8:16). Sometimes they fall into temptation so terribly that they imagine they can no longer perceive the power of God’s indwelling Spirit, and so they say with David, “I had said in my alarm, ‘I am cut off from Your sight’” (Psalm 31:22). Yet they should, without regard to what they experience in themselves, again say with David the words immediately following (as is written in the same place), “But You heard the voice of my pleas for mercy when I cried to You for help.”

[75] Our election to eternal life is founded not on our godliness or virtue, but on Christ’s merit alone and His Father’s gracious will. He cannot deny Himself [2 Timothy 2:13], because He is unchangeable in will and essence [Hebrews 6:17–18]. Therefore, when His children depart from obedience and stumble, He has called them to repentance again through the Word, and the Holy Spirit wants by the Word to be effective in them for conversion. When they turn to Him [Jeremiah 31:18–19] again in true repentance by a right faith, He will always show His old paternal heart to all who tremble at His Word and from their heart turn again to Him, as it is written:

[76] Furthermore, the declaration in John 6:44 is right and true, “No one can come to Me unless the Father who sent Me draws him.” However, the Father will not do this without means, but has ordained His Word and Sacraments for this purpose as ordinary means and instruments. It is not the will of the Father or of the Son that a person should not hear or should despise the preaching of His Word and wait for the drawing of the Father without the Word and Sacraments. For the Father draws indeed by the power of His Holy Spirit. However, He works according to His usual way. He works by the hearing of His holy, divine Word, as with a net [Matthew 13:47–48], by which the elect are plucked from the devil’s jaws. [77] Every poor sinner should therefore attend to the Word, hear it attentively, and not doubt the Father’s drawing. For the Holy Spirit will be with His Word in His power, and will work by it. That is the Father’s drawing.

[78] The reason why not all who hear the Word believe, and some are therefore deeply condemned, is not because God had begrudged them their salvation. It is their own fault. They have heard the Word in such a way as not to learn, but only to despise, blaspheme, and disgrace it. They have resisted the Holy Spirit, who through the Word wanted to work in them, as was the case at the time of Christ with the Pharisees and their followers. [79] Therefore, the apostle distinguishes with special care the work of God (who alone makes vessels of honor) and the work of the devil and of people. By the instigation of the devil, not God, a person has made himself a vessel of dishonor. For it is written, “[God] endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of His glory for vessels of mercy, which He has prepared beforehand for glory” (Romans 9:22–23).

[80] Here, then, the apostle clearly says that God endured with much long-suffering the vessels of wrath. But He does not say that He made them vessels of wrath. If that had been His will, He would not have required any great long-suffering for it. The reason that they are fitted for destruction belongs to the devil and to people themselves, and not to God.

[81] All preparation for condemnation is by the devil and a person, through sin. In no way does it come from God, who does not want any person to be damned. How, then, should He Himself prepare any person for condemnation? God is not a cause of sins. He is also not the cause of punishment or damnation. The only cause of damnation is sin. “For the wages of sin is death” [Romans 6:23]. Just as God does not will sin and has no pleasure in sin, so He does not desire “the death of the wicked” [Ezekiel 33:11], nor has He pleasure in his condemnation. He is not willing “that any should perish, but that all should reach repentance” (2 Peter 3:9). So, too, it is written in Ezekiel 33:11, “As I live, declares the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.” (See also Ezekiel 18:23.) [82] St. Paul testifies in clear words that from vessels of dishonor, vessels of honor may be made by God’s power and working. He writes, “Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work” (2 Timothy 2:20–21). A person who should cleanse himself must first have been unclean and a vessel of dishonor. He says clearly about the vessels of mercy that the Lord Himself has prepared them for glory. He does not say this about the damned. They themselves, and not God, have prepared themselves as vessels of damnation.

[83] Furthermore, remember that God punishes sin with sins. This means that because of their self-confidence, lack of repentance, and willful sins, He later punishes with hard-heartedness and blindness those who had been converted [Hebrews 6:4–6]. This punishment should not be interpreted to mean that it never had been God’s good pleasure that such persons should come to the knowledge of the truth and be saved. For both these facts are God’s revealed will:

1. God will receive into grace all who repent and believe in Christ.

2. He also will punish those who willfully turn away from the holy commandment and again entangle themselves in the world’s filth (2 Peter 2:20–21), decorate their hearts for Satan (Luke 11:24–26), and despise God’s Spirit (Hebrews 10:29). They will be hardened, blinded, and eternally condemned if they persist in such things.

[84] Even Pharaoh perished in this way. (Of whom it is written [in Exodus 9:16; Romans 9:17], “But for this purpose I have raised you up, to show you My power, so that My name may be proclaimed in all the earth.”) This was not because God had begrudged him salvation or because it had been His good pleasure that Pharaoh should be damned and lost. For God is not willing that any should perish [2 Peter 3:9]; “[He also has] no pleasure in the death of the wicked, but that the wicked turn from his way and live” (Ezekiel 33:11).

[85] God did harden Pharaoh’s heart. In other words, Pharaoh always sinned again and again and became more hardened the more he was warned. That was a punishment of his earlier sin and horrible tyranny that in many and various ways he acted inhumanly toward the children of Israel against his heart’s accusations. God caused His Word to be preached and His will to be proclaimed to Pharaoh. Nevertheless, Pharaoh willfully stood up immediately against all rebukes and warnings. Therefore, God withdrew His hand from him, Pharaoh’s heart became hardened and stubborn, and God executed His judgment on him. For he was guilty of nothing other than hellfire. [86] So the holy apostle also introduces the example of Pharaoh for no other reason than to prove God’s justice by it, which He exercises toward the unrepentant despisers of His Word. By no means, however, has the apostle intended or understood this to mean that God begrudged salvation to him or any person. He doesn’t mean God had ordained Pharaoh to eternal damnation in His secret counsel so that Pharaoh should not be able, or that it should not be possible for him, to be saved.

[87] This doctrine and explanation of the eternal and saving choice of God’s elect children entirely gives God all the glory. In Christ He saves us out of pure mercy, without any merits or good works of ours. He does this according to the purpose of His will, as it is written, “He predestined us for adoption through Jesus Christ, according to the purpose of His will, to the praise of His glorious grace, with which He has blessed us in the Beloved” (Ephesians 1:5–6). [88] Therefore, it is false and wrong when it is taught that not only God’s mercy and Christ’s most holy merit, but also something in us is a cause of God’s election, on account of which God has chosen us to eternal life. Before we had done anything good, also before we were born, yes, even before the foundations of the world were laid, He elected us in Christ. And “in order that God’s purpose of election might continue, not because of works but because of His call—she was told, ‘The older will serve the younger.’ As it is written, ‘Jacob I loved, but Esau I hated’” (Romans 9:11–13; see also Genesis 25:23; Malachi 1:2–3).

[89] Furthermore, this teaching gives no one a cause either for despair or for a shameless, loose life. By this teaching, people are taught that they must seek eternal election in Christ and His Holy Gospel, as in the Book of Life. This excludes no penitent sinner, but beckons and calls all poor, heavy-laden, and troubled sinners to repentance and the knowledge of their sins. It calls them to faith in Christ and promises the Holy Spirit for purification and renewal. [90] It gives the most enduring consolation to all troubled, afflicted people, so that they know their salvation is not placed in their own hands. Otherwise they would lose their salvation much more easily than was the case with Adam and Eve in Paradise, yes, every hour and moment. But salvation is in God’s gracious election, which He has revealed to us in Christ, out of whose hand no person shall snatch us (John 10:28; 2 Timothy 2:19).

[91] If anyone presents the teaching about God’s gracious election in such a way that troubled Christians cannot get comfort out of it, but are pushed to despair; or if anyone teaches it so that the impenitent are confirmed in their sinfulness, then it is undoubtedly sure and true that such a doctrine is not taught according to God’s Word and will. It is taught according to ‹human› reason and the instigation of the devil.

[92] For, as the apostle testifies:

But when this consolation and hope are weakened or entirely removed by Scripture, it is certain that it is understood and explained contrary to the Holy Spirit’s will and meaning.

[93] This simple, correct, useful explanation has a firm and good foundation in God’s revealed will. We abide by it. We flee from, and shun, all lofty, difficult questions and disputes. We reject and condemn whatever is contrary to these simple, useful explanations.

[Conclusion of the Controversial Articles]

[94] So much for the controversial articles that have been discussed for many years among the theologians of the Augsburg Confession. Some have erred and severe controversies, that is, religious disputes, have arisen in these articles.

[95] From our explanation, friends and enemies and, therefore, everyone, may clearly see that we have no intention of yielding any part of God’s eternal, immutable truth for the sake of temporal peace, tranquility, and unity (which is not in our power to do anyway). Such peace and unity would have no permanence, since it is devised against the truth and for its suppression. We are even less willing to adorn and conceal a corruption of the pure doctrine and clear, condemned errors. [96] We do yearn with heartfelt pleasure and love for unity. On our part, we are sincerely willing and anxious to advance that unity (according to our utmost power) by which God’s glory remains unharmed. We willingly advance unity where nothing of the divine truth of the Holy Gospel is surrendered, no room is given to the least error, and poor sinners are brought to true, genuine repentance, raised up by faith, confirmed in new obedience, and justified and eternally saved alone through the sole merit of Christ.