This is, by far, the longest quote I’ve ever posted. It bears reading from start to finish, lest these words be taken out of context to mean what they do not mean. Please read them to the end. Thank you. DMJ+
As the earth itself does not produce rain and is unable to acquire it by its own strength, worship, and power but receives it only by a heavenly gift from above, so this heavenly righteousness is given to us by God without our work or merit. As much as the dry earth of itself is able to accomplish in obtaining the right and blessed rain, that much can we men accomplish by our own strength and works to obtain that divine, heavenly, and eternal righteousness. Thus we can obtain it only through the free imputation and indescribable gift of God. Therefore the highest art and wisdom of Christians is not to know the Law, to ignore works and all active righteousness, just as outside the people of God the highest wisdom is to know and study the Law, works, and active righteousness.
It is a marvelous thing and unknown to the world to teach Christians to ignore the Law and to live before God as though there were no Law whatever. For if you do not ignore the Law and thus direct your thoughts to grace as though there were no Law but as though there were nothing but grace, you cannot be saved. “For through the Law comes knowledge of sin” (Romans 3:20). On the other hand, works and the performance of the Law must be demanded in the world as though there were no promise or grace. This is because of the stubborn, proud, and hardhearted, before whose eyes nothing must be set except the Law, in order that they may be terrified and humbled. For the Law was given to terrify and kill the stubborn and to exercise the old man. Both words must be correctly divided, according to the apostle (2 Timothy 2:25 ff.).
This calls for a wise and faithful father who can moderate the Law in such a way that it stays within its limits. For if I were to teach men the Law in such a way that they suppose themselves to be justified by it before God, I would be going beyond the limit of the Law, confusing these two righteousnesses, the active and the passive, and would be a bad dialectician who does not properly distinguish. But when I go beyond the old man, I also go beyond the Law. For the flesh or the old man, the Law and works, are all joined together. In the same way the spirit or the new man is joined to the promise and to grace. Therefore when I see that a man is sufficiently contrite, oppressed by the Law, terrified by sin, and thirsting for comfort, then it is time for me to take the Law and active righteousness from his sight and to set forth before him, through the Gospel, the passive righteousness which excludes Moses and the Law and shows the promise of Christ, who came for the afflicted and for sinners. Here a man is raised up again and gains hope. Nor is he any longer under the Law; he is under grace, as the apostle says (Romans 6:14): “You are not under law but under grace.” How not under law? According to the new man, to whom the Law does not apply. For the Law had its limits until Christ, as Paul says below (Galatians 3:24): “The Law, until Christ.” When He came, Moses and the Law stopped. So did circumcision, Sacrifices, and the Sabbath. So did all the prophets.
This is our theology, by which we teach a precise distinction between these two kinds of righteousness, the active and the passive, so that morality and faith, works and grace, secular society and religion may not be confused. Both are necessary, but both must be kept within their limits. Christian righteousness applies to the new man, and the righteousness of the Law applies to the old man, who is born of flesh and blood. Upon this latter, as upon an ass, a burden must be put that will oppress him. He must not enjoy the freedom of the spirit or of grace unless he has first put on the new man by faith in Christ, but this does not happen fully in this life. Then he may enjoy the kingdom and the ineffable gift of grace. I am saying this in order that no one may suppose that we reject or prohibit good works, as the papists falsely accuse us because they understand neither what they themselves are saying nor what we are teaching. They know nothing except the righteousness of the Law; and yet they claim the right to judge a doctrine that is far above and beyond the Law, a doctrine on which the carnal man is unable to pass judgment. Therefore it is inevitable that they be offended, for they cannot see any higher than the Law. Therefore whatever is above the Law is the greatest possible offense to them.
We set forth two worlds, as it were, one of them heavenly and the other earthly. Into these we place these two kinds of righteousness, which are distinct and separated from each other. The righteousness of the Law is earthly and deals with earthly things; by it we perform good works. But as the earth does not bring forth fruit unless it has first been watered and made fruitful from above—for the earth cannot judge, renew, and rule the heavens, but the heavens judge, renew, rule, and fructify the earth, so that it may do what the Lord has commanded—so also by the righteousness of the Law we do nothing even when we do much; we do not fulfill the Law even when we fulfill it. Without any merit or work of our own, we must first be justified by Christian righteousness, which has nothing to do with the righteousness of the Law or with earthly and active righteousness. But this righteousness is heavenly and passive. We do not have it of ourselves; we receive it from heaven. We do not perform it; we accept it by faith, through which we ascend beyond all laws and works. “As, therefore, we have borne the image of the earthly Adam,” as Paul says, “let us bear the image of the heavenly one” (1 Corinthians 15:49), who is a new man in a new world, where there is no Law, no sin, no conscience, no death, but perfect joy, righteousness, grace, peace, life, salvation, and glory.
Then do we do nothing and work nothing in order to obtain this righteousness? I reply: Nothing at all. For this righteousness means to do nothing, to hear nothing, and to know nothing about the Law or about works but to know and believe only this: that Christ has gone to the Father and is now invisible; that He sits in heaven at the right hand of the Father, not as a Judge but as one who has been made for us wisdom, righteousness, sanctification, and redemption from God (1 Corinthians 1:30); in short, that He is our High Priest, interceding for us and reigning over us and in us through grace. Here one notices no sin and feels no terror or remorse of conscience. Sin cannot happen in this Christian righteousness; for where there is no Law, there cannot be any transgression (Romans 4:15). If, therefore, sin does not have a place here, there is no conscience, no terror, no sadness. Therefore John says: “No one born of God commits sin” (1 John 3:9). But if there is any conscience or fear present, this is a sign that this righteousness has been withdrawn, that grace has been lost sight of, and that Christ is hidden and out of sight. But where Christ is truly seen, there there must be full and perfect joy in the Lord and peace of heart, where the heart declares: “Although I am a sinner according to the Law, judged by the righteousness of the Law, nevertheless I do not despair. I do not die, because Christ lives who is my righteousness and my eternal and heavenly life. In that righteousness and life I have no sin, conscience, and death. I am indeed a sinner according to the present life and its righteousness, as a son of Adam where the Law accuses me, death reigns and devours me. But above this life I have another righteousness, another life, which is Christ, the Son of God, who does not know sin and death but is righteousness and eternal life. For His sake this body of mine will be raised from the dead and delivered from the slavery of the Law and sin, and will be sanctified together with the spirit.”
Thus as long as we live here, both remain. The flesh is accused, exercised, saddened, and crushed by the active righteousness of the Law. But the spirit rules, rejoices, and is saved by passive righteousness, because it knows that it has a Lord sitting in heaven at the right hand of the Father, who has abolished the Law, sin, and death, and has trodden all evils underfoot, has led them captive and triumphed over them in Himself (Colossians 2:15). In this epistle, therefore, Paul is concerned to instruct, comfort, and sustain us diligently in a perfect knowledge of this most excellent and Christian righteousness. For if the doctrine of justification is lost, the whole of Christian doctrine is lost. And those in the world who do not teach it are either Jews or Turks or papists or sectarians. For between these two kinds of righteousness, the active righteousness of the Law and the passive righteousness of Christ, there is no middle ground. Therefore he who has strayed away from this Christian righteousness will necessarily relapse into the active righteousness; that is, when he has lost Christ, he must fall into a trust in his own works.
Martin Luther, “Lectures on Galatians”, 1535. Luther’s Works Volume 26, pages 6-9