Martin Luther's Definition of Faith:

[Dr. Martin Luther]

An excerpt from
"An Introduction to St. Paul's Letter to the Romans,"
Luther's German Bible of 1522
by Martin Luther, 1483-1546
Translated by Rev. Robert E. Smith
from DR. MARTIN LUTHER'S VERMISCHTE DEUTSCHE SCHRIFTEN.
Johann K. Irmischer, ed. Vol. 63
(Erlangen: Heyder and Zimmer, 1854), pp.124-125. [EA 63:124-125]
August 1994

Faith is not what some people think it is. Their human dream
is a delusion. Because they observe that faith is not followed by
good works or a better life, they fall into error, even though they
speak and hear much about faith. ``Faith is not enough,'' they
say, ``You must do good works, you must be pious to be saved.''
They think that, when you hear the gospel, you start working,
creating by your own strength a thankful heart which says, ``I
believe.'' That is what they think true faith is. But, because
this is a human idea, a dream, the heart never learns anything
from it, so it does nothing and reform doesn't come from this
`faith,' either.

Instead, faith is God's work in us, that changes us and gives
new birth from God. (John 1:13). It kills the Old Adam and makes us
completely different people. It changes our hearts, our spirits,
our thoughts and all our powers. It brings the Holy Spirit with
it. Yes, it is a living, creative, active and powerful thing, this
faith. Faith cannot help doing good works constantly. It doesn't
stop to ask if good works ought to be done, but before anyone
asks, it already has done them and continues to do them without
ceasing. Anyone who does not do good works in this manner is an
unbeliever. He stumbles around and looks for faith and good
works, even though he does not know what faith or good works are.
Yet he gossips and chatters about faith and good works with many
words.

Faith is a living, bold trust in God's grace, so certain of
God's favor that it would risk death a thousand times trusting in it.
Such confidence and knowledge of God's grace makes you happy,
joyful and bold in your relationship to God and all creatures. The
Holy Spirit makes this happen through faith. Because of it, you
freely, willingly and joyfully do good to everyone, serve
everyone, suffer all kinds of things, love and praise the God who
has shown you such grace. Thus, it is just as impossible to
separate faith and works as it is to separate heat and light from
fire! Therefore, watch out for your own false ideas and guard
against good-for-nothing gossips, who think they're smart enough
to define faith and works, but really are the greatest of fools.
Ask God to work faith in you, or you will remain forever without
faith, no matter what you wish, say or can do.

_________________________________________________________________

This text was translated for Project Wittenberg by Rev. Robert E.
Smith and is in the public domain. You may freely distribute,
copy or print this text. Please direct any comments or
suggestions to:

Rev. Robert E. Smith
Walther Library
Concordia Theological Seminary

________________________________________________________________

[Organist]

I had not read this before. Thanks for posting, and "Amen!" :priest:

[Dr. Martin Luther]

But outside the matter of justification, when thou must dispute with Jews, Turks, Papists, or Heretics, concerning the power, wisdom and majesty of God, then empty all they wit to that end, and be as profound and subtle a disputer as thou canst, for then thou art in another vein. But in the case of conscience, of righteousness and life, against the law, sin and death, or in the matter of satisfaction, of remission of sins, of reconciliation, and of everlasting life, thou must withdraw they mind wholly from searching of the majesty of God, and look only upon the man Jesus Christ who setteth Himself forth unto us to be the Mediator. Thus doing thou shalt perceive the love, goodness and sweetness of God, thou shalt also see His wisdom, power, and majesty, according to that saying of Paul, "In Christ are hid all the treasures of wisdom and knowledge" (Col. ii. 3), and again, "For in Him dwelleth the fulness of the Godhead bodily" (Col. ii. 9). The world is ignorant of this, and therefore it searcheth out the will of God, setting aside the promise in Christ to its destruction. "For no man knoweth the Father but the Son, and he to whom the Son will reveal Him." (St. Matthew xi. 27).

[Dr. Martin Luther]

So seek thou God as Paul teacheth thus: "We preach Christ crucified, to the Jews a stumbling block, and to the Greeks foolishness, but to them that are called, both Jews and Greeks, Christ the power of God and the wisdom of God" (I Cor. i. 23-24). For to this end Christ came down, was born, was conversant with men, suffered, was crucified, and died, that by all means He might set forth Himself plainly before our eyes, and fasten the eyes of our hearts upon Himself, that He might thereby keep us from climbing up into heaven and from the curious searching of the Divine Majesty.

[Dr. Martin Luther]

Therefore after the law hath humbled thee, and utterly beaten thee down, see that thou learn to use it rightly: for the office and use of it is not only to reveal sin, and convict us of it, but also to drive men to Christ. This use of the law the Holy Ghost setteth forth in the gospel, where He witnesseth that God is present unto the afflicted and broken-hearted, and we hear Christ's voice saying to us, "come unto Me all ye that labour and are heavy laden, and I will give you rest" (St. Matt. xi. 28). This is the true and best use of the law, when it driveth men to Christ.

[Dr. Martin Luther]

Chapter II, Verse 19 - For I through the law am dead to the law, that I might live unto God.

These are marvelous words, and unknown kinds of speech, which man's reason can in nowise understand. As though he were moved through indignation of the Holy Ghost, he calleth grace itself the law, giving a new name to the effect and working of grace, in contempt of the law of Moses and the false apostles which contended that the law was necessary to justification: and so he setteth the law against the law. And this is a sweet kind of speech, full of consolation, when in the Scriptures, and especially in Paul, the law is set against the law, sin against sin, death against death, captivity against captivity, hell against hell, the altar against the altar, the lamb against the lamb, the passover against the passover.

In the eighth of Romans it is said: "For sin He condemned sin" ; in Ephesians (iv.): "He led captivity captive" ; in Hosea (xii): "O death I will be thy plagues, O grave I will be thy destruction." So he saith here, that through the law he is dead to the law. As if he said: the law of Moses accuseth and condemneth me: but against that accusing and condemning law, I have another law, which is grace and liberty. James (I. 25) also calleth grace "the law of liberty". This law accuseth the accusing law, and condemneth the condemning law. So death killed death, but the killing death is life itself. But it is called the death of death, by a vehement indignation of spirit against death. So righteousness taketh the name of sin, because it condemneth sin, and this condemning of sin is true righteousness.

But here Paul seemeth to be a heretic; yea, of all heretics the greatest, and his heresy is strange and monstrous. For he saith: "that he being dead to the law, liveth unto God." The false apostles said, Except thou live to the law, thou art dead to God, that is, unless thou live after the law, thou art dead before God. But Paul saith quite the contrary, "Except thou be dead to the law, thou canst not live unto God." The doctrine of our adversaries at this day, is like to the doctrine of the false apostles of that time. They say, if thou wilt live to God, live to the law, or after the law. But contrariwise we say: if thou wilt live to God, thou must be utterly dead to the law. Man's reason and wisdom understandeth not this doctrine: therefore it teacheth always the contrary, for is it not written: "Do this and thou shalt live."

And this is a special principle among all popish divines: He that liveth after the law, liveth unto God. Paul saith, we cannot live unto God unless we be dead to the law.

Wherefore we must mount up to this heavenly altitude, that we may be assured that we are far above the law, yea, that we are utterly dead to the law. Now, if we be dead unto the law, then hath the law no power over us, like as it hath no power over Christ, who hath delivered us from the same, that we might live unto God.

And here Paul speaketh not of the ceremonial law only, but of the whole law, whether ceremonial or moral, which to a Christian is utterly abrogated, for he is dead unto it: not that the law is utterly taken away: nay, it remaineth; liveth, and reigneth still in the wicked. But a godly man is dead unto the law, like as he is dead unto sin, the devil, death and hell; which notwithstanding do still remain; and the world with all the wicked shall still abide in them.

[Dr. Martin Luther]

Galations, Chapter II, Verse 20 - "I am crucified with Christ: nevertheless I live; yet not I but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave Himself for me."

Let us dwell on that word "me", "who gave Himself for me". Who is this me? Even I, wretched and damnable sinner, but loved so dearly at the Son of God that He gave Himself for me. If I through any works, efforts, merits could have come to Him, what need was there that He should give Himself for me? If the papists have well considered these words it had been impossible that so many monstrous sects should have sprung up among them. For faith would have come to answer the question,why dost thou choose this kind of life, this religious order, this work? Dost thou this to please God, and be justified thereby? Dost thou not know then, that the Son of God shed His Blood for thee? This fact well grasped would have easily withstood all manner of sects.

Therefore I say again, as I have often said, that there is no remedy against sects, or power to resist them, but this only article of Christian righteousness. For because there was no other price either in heaven or on earth, but Christ the Son of God, therefore it was most necessary that He should be delivered up for me. This He did of inestimable love; for Paul saith, "which loved me".

He that can utter this word "me", and apply it to himself with a true faith, as Paul did, shall be a good disputer with Paul against the law.

Faith therefore embraceth and wrappeth in itself Christ Jesus the Son of God, delivered to death for us, who being apprehended thus by faith, giveth unto us righteousness, and life. And here he setteth out most lively the priesthood and offices of Christ; which are to pacify God, to make intercession for sinners, to offer up Himself a sacrifice for their sins, to redeem, to instruct, and to comfort them. Let us there define Him as Paul doth here: namely, that He is the Son of God, who not for our deserts, or say righteousness of ours, but of His own free mercy offered up Himself a sacrifice for us sinners, that He might sanctify us for ever.

[Dr. Martin Luther]

Content of the ninth chapter: The Apostle sorrows over the hardening of the Jews and shows that the Jews have not been cheated out of the promises of the Fathers. He reminds them of the call of the heathen.

ELECTION IS BY GRACE ACCORDING TO THE PROMISE IN CHRIST

I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the Law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever,. Amen. Not as though the word of God hath taken one effect. For they are not all Israel, which are of Israel: neither, because they are the seed of Abraham, are they all children: but, in Isaac shall they seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. For this is the word of promise. At this time will I come, and Sarah shall have a son. And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (for the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth; ) it was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. What shall I say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. For the scripture saith unto Pharoah, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. Therefore, hath he mercy on whom he will have mercy, and whom he will he hardeneth (9:1-18).

[ByzantineDixie]

Marty...

pertaineth?
hast?
saith?
shewest????

Sweetie, tell me you had a better mastery of Koine Greek than you do of 21st Century English! :eek: ;)

:hug: Rose

[Dr. Martin Luther]

Marty...

pertaineth?
hast?
saith?
shewest????

Sweetie, tell me you had a better mastery of Koine Greek than you do of 21st Century English! :eek: ;)

:hug: Rose

Either 'tis 16th century der Deutche, oder 16th century die Englisch! :D

These are translated from the original German. Give me a break, I just got here. This shall take some time. The 21st century you say....wow :doh: can't get used to it just yet.

ML

[Dr. Martin Luther]

Oh, and I do appreciate your comments. ;)

[Dr. Martin Luther]

Faith is a living, daring confidence in God's grace, so sure and certain that a man would stake his life on it a thousand times. This confidence in god's grace and knowledge of it makes men glad and bold and happy in dealing with God and all His creatures; and this is the work of the Holy Ghost in faith. Hence a man is ready and glad, without compulsion, to do good to everyone, to serve everyone, to suffer everything, in love and praise to God, who has shown him this grace; and thus it is impossible to separate works from faith, quite as impossible, in love and praise to God, who has shown him this grace; and thus it is impossible as to separate works from faith, quite as impossible as to separate heat and light fires. Beware, therefore, of your own false notions and of the idle talkers, who would be wise enough to make decisions about faith and good works, and yet are the greatest fools. Pray God to work faith in you; else you will remain forever without faith, whatever you think or do.

[Dr. Martin Luther]

"Of sins that are past" (3:25). That is, the sins which preceded the demonstration of His righteousness. These were committed before the world knew that those who are justified are justified alone through Christ.

"Through the forbearance of God" (3:25). Had God not patiently borne the sinners, there never could have been any remission of sins, nor any proof of His righteousness. God bears sinners go patiently to forgive them. He forgives them to show forth His righteousness and the justification of sinners which they receive through faith in His blood.

These are some who explain the words "for the remission of sins that are past, through the forbearance of God," thus: God showed His righteousness to the Fathers of the Old Covenant. He forgave them their sins through His forbearance, that is, in view of the promised atonement to be made by Christ. But I prefer the explanation: God reveals Himself through the remission of sins that are past as the One who justifies all men. His gracious remission of sins proves Him to be the God who is just and who alone has power to justify. With these words he also gives the answer to foolish objectors: Well, then, God has fulfilled the Law; hence, from now on He will no longer impute sin. Nor will He regard that as sin which He regarded as sin in the past. Hence, we may sin as we please, for what used to be sin, is no longer sin.

[Dr. Martin Luther]

"Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved" (9:27). the term "remnant" is found frequently in the prophets. Thus in Isaiah 46:3 we read: "Hearken unto me, O house of Jacob, and all the remnant of the house of Israel." They were called the "remnant" because they were allowed to remain, as is clear from Isaiah; for while God gave the others up to perdition, He let them remain as the seed for another people.

"For he will finish the work, an cut it short in righteousness," (9:28). Almost the entire people were carnal and glorified in the flesh. Therefore God does a work, which is finished and cut short, corresponding to the large number of carnal persons in Israel. It would not have been surprising had all been cut off; for all were children of the flesh and descended from the fathers according to their flesh. Only the Lord allowed a seed to remain unto Himself. He adds, "in righteousness." In Isaiah 10:22 we read: "Though thy people be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness. It is strange that there should be decreed consumption that is finished and cut off, and yet also an overflowing with righteousness. But here it is accomplished: the promise of God overflowed with righteousness, yet at the same time it was cut off for almost all. In those in whom the promise was accomplished, it overflowed with righteousness.

"Israel, which followed after the law of righteousness, hath not attained to the law of righteousness" (9:31). The work righteous will never be justified, because they resist divine grace. But believers are justified because they accept grace.

As it is written, "Behold, I lay on Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed" (9:33). The righteousness of Christ becomes his who believes on Him; and the sin of him who believes on Him becomes that of Christ. Therefore, sin cannot remain on him who believes, just as man's sin could not remain on Christ. The Hebrew text reads: "He who believes, does not flee." This means that he who believes in Christ need not hurry away or flee, as he will not be terrified. The believer is afraid of nothing, but stands quiet and secure on a firm rock, as the Lord teaches in Matthew 7:24 ff. But he who does not believe will flee and yet cannot escape when he is hard pressed by tribulation and anguish and above all by judgment; for it is the punishment of the damned and their endless restlessness that they flee God, and yet cannot escape.

[Dr. Martin Luther]

I Peter 1:3b

The reason we Christians continue to live on the earth is that we, after becoming believers, should proclaim abroad the virtue of him who called us out of darkness into his marvelous light, that others might through us come to the same knowledge and faith, just as we received it through brethren. Otherwise it would be best if God would permit us to die as soon as we are baptized and commence to believe. But as long as we are upon the earth, we must live in hope. For although we are indeed assured that through faith we possess all the treasures of God (for faith certainly brings with it a new birth, adoption as a child of the heavenly family, and the inheritance), we do not yet possess them according to the senses, but we expect them through hope, which Peter, according to a Hebrew idiom, calls the hope of life. According to our manner of speaking, we call it a living hope or that in which we confidently hope and have the assurance of eternal life. The treasure, however, is still hidden, and a curtain is drawn before it, so that we cannot see it. It can now be apprehended only by the heart and through faith. Therefore we must in the meanwhile comfort ourselves with the hope, which is certain and will not let us be put to shame, until that day when we shall see what we now hope for. We call it "a living hope;" that is, one in which we certainly expect, and may be assured of, eternal life. But it is concealed, and a veil is drawn over it, that we see it not. It can only be apprehended in the heart and by faith, as John writes in his epistle, I John 3:2: "Now we are the children of God, and it doth not yet appear what we shall be; but we know that, when he shall appear we shall be like him, for we shall behold him as he is."

[Dr. Martin Luther]

8e: Be Courteous

Courteous means "to lead outwardly a gentle, pleasing lovely manner of life; not merely to sympathize one with another, as a father and mother for their child, but also to walk in love and gentleness one with another." There are some men rough and knotty, like a tree full of knots; so uncivil that no one likes to have anything to do with them. Hence they are usually full of suspicion, and become soon angry; with whom none of their own choice love to associate. But there are gentle people, who interpret all for the best, and are not suspicious; do not permit themselves to be easily irritated; can at least understand some things are well meant; such persons are called in Latin "Candidos," candid (from which "candidate" comes, one clothed in white). This virtue Paul names in Greek "chrastotas" (goodness, Romans 2:4), and it is often praised by him.

Now consider the Gospel, which portrays the Lord Christ so distinctly that we may trace this virtue especially in others, that they might take him; yet he does not suffer himself to become enraged. And although the apostles often stumble and act a foolish part here and there, he nowhere assails them with angry words. Instead he is ever courteous and attracts them toward himself, so that they remained gladly with him, and walked with him. This likewise we see among good friends and associates on earth, where there are two or three good friends who thoroughly understand one another: though one acts foolishly, the others can readily pardon him. There is represented in some measure that which Peter here intends, although it is not perfectly set forth; for this courteousness is to be considered obligatory upon everyone individually. Hence you see the true nature of love, and what excellent people Christians are. The angels in heaven live with one another thus, and so should it indeed also be on earth; but rarely does it take place (but weakness and imperfections reign here; edition of 1539).

As Peter has already said, the man servant and the maid servant, the husband and the wife, should so conduct themselves that each may attend to his own business, so would he have us all do generally, one with another. Therefore, if you will be certain and assured that you are doing an excellent work that is pleasing to God, then set yourself in God's name in opposition to whatever has been preached in the devil's name, whereby the world walks and seeks to merit heaven. For how can you be better assured that you are acceptable to God than when you observe, as he here says, the works which a man should do, the conduct which everyone should lead, so that you be compassionate, brotherly affectionate, heartily kind, courteous? In this he says nothing of those fool-works which we have been taught. He says not, build churches, found masses, be priests, wear a cowl, vow chastity, etc. But this is his language: See to it that you be courteous. These are truly precious, golden deeds, precious stones and pearls, well pleasing to God.

But this the devil cannot tolerate, for he knows that thus his interests are thrown to the ground. Therefore he devises what he can in order to suppress such doctrine and to incite monks and priests to cry out, "Do you say: We and our work amount to nothing? That is for you to talk like Satan." But reply to them then: "Do you not know that these must be good works, of which Peter here speaks, to wit, that we be brotherly affectionate, heartily kind, and courteous? If these are the best, as must be confessed, you must indeed be deceived in regard to your works, if you think they are better."

I am really greatly astonished that such blindness could come upon us, for Thomas, the preaching monk, has written and says shamelessly, that monks and priests are in a better state than ordinary Christians. This the high schools have confirmed, and men have been doctorated for doing so. After them the Pope and his multitude have gone ahead and exalted those to be saints, who taught such doctrine.

Therefore understand this now, for as I said, Christ himself and all his apostles have taught, if you would do the best works, and be in the best state in life, you will find them nowhere else than in faith and love; that is the highest state of all. Therefore it must be a falsehood when they say their state is better than that of faith and love. For if it be better than God's Word, it is better than God himself. Therefore Paul has correctly said, in 2 Thessalonians 2;4, that Antichrist should exalt himself against God. So know now therefore how to judge concerning these things; where love and friendship are wanting, there certainly all works are condemned and trodden under foot. Thus we see how Peter has so bravely expatiated on the external character of a truly Christian life, as he taught us above, in a masterly manner, how the inner or spiritual life should be ordered toward God. Therefore this is to be regarded as a truly golden epistle. Upon this it now follows:

v. 9 "Not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should inherit a blessing."

This is a still further illustration of love, showing how we should act toward those that injure and persecute us. If any one does you evil, his meaning is, do him good; if any one rails at and curses you, then bless him and wish him well. This is an important part of love. O Lord God! How few such Christians there are!

But why should we render good for evil and bless those who curse us? Because, Peter says, ye are hereunto called that ye should inherit a blessing, which means that instead of children of wrath and enemies of Godl, ye should become children of grace and friends of God though Christ. Consequently, ye have no reason to revile, but to bless.

You have received a blessing from God, not only for yourselves, but also that you may be a blessing to those who are still held by the curse. In other words you are to pray for them that they may also come to faith through your doctrine, patience, and exemplary manner of living. Is your effort in their behalf lost and they rush ahead injuring and cursing you, then consider how highly God has exalted and honored you; for the blessing you shall inherit is not temporal and pertains not to this fleeting life. It is that you are now in the state of grace with God through Christ, that you enjoy the forgiveness of your sins, that you are rescued from death and the power of Satan, and that you now look for eternal life and salvation. Of this you are sure, for to this end you were baptized and received the Holy Spirit through the word of grace, who assures you of it. Therefore, even if you should lose your head on account of it, what would that be compared with the glory of this salvation? Hence you have more cause to pray for your enemies and to have compassion upon them than to be angry with them, and the like. They are children of wrath and condemnation, and greater punishment they could not have. If they do injustice, it will surely overtake them in time, so that they will weep for it bitterly enough and will have to suffer because of such injustice; if not here in time, then hereafter eternally in the abyss of hell.

In the Scriptures we Christians are called a people of blessing, or a blessed people. For thus said God to Abraham in Genesis 12:3: "In thee shall all the families of the earth be blessed." Since God has now so richly poured this blessing upon us, in that he takes from us all the malediction and the curse which we have brought with us from our first parents, as well as that which Moses suffered to pass upon the disobedient, so that we are now filled with blessing, we ought so to conduct ourselves that it shall b said of us, Yes that is a blessed people. This then is what the apostle here means: See, God has shown you his favor and has taken from you the curse. Reviling, you have dishonored him. He neither imputes nor punishes, but has bestowed upon you such rich grace and blessing--when we were only worthy of all malediction, because ye reviled God without intermission, for where there is unbelief the heart must ever curse God. Do ye also, as has been done to you are treated ill, and endure it where injustice is done you. Here then he quotes a passage from Psalm 34;12, 13, where the prophet David speaks thus:

v. 10 "For, he that would love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile."

This verse introduced here by Peter from Psalm 34:13 pertains especially to doctrine. But since he is here speaking of the outward life of Christians, he has very beautifully applied it. He teaches by it how they shall prepare for themselves peace and happy days, and says: They shall not plot and strive, like the children of the world, who can have no peace or rest before they take vengeance and cool their rage on those who have caused them grief by hand or mouth. Therefore, if the world and false brethren show you an evil, spiteful spirit, cause you grief or injury, reproach, and curse you, do not let your anger rise, do not wish to take vengeance, do not render evil for evil, one invective for another. Otherwise you will receive a double misfortune instead of one -- outwardly injury to your body, honor, and property, and inwardly a restless spirit, an evil conscience, and in addition you will lose your best treasure, the grace and blessing of God, and you will load upon yourself his wrath and everlasting curse. But possess thy soul in patience and establish thy heart in contentment, and remember it is enough that you received injury in body and property or are wickedly reviled. Should I also lose on account of it the peace and joy of my soul, become angry and impatient, in return do evil and curse, which would be the will and joy of the devil? Be that far from me.

Peter calls that, "To refrain his tongue from evil, and his lips that they speak no guile." This is an art that Christians only understand, yes, and are still students in it, for you cannot easily graduate in this fine art. With people who are not Christians, the contrary takes place. If one should punish them and tell them the truth, they would curse him with all the plagues; and if you cause them any suffering or harm, they repay you sevenfold.

That is, whoever would have pleasure and joy in life and would not die the death, but see good days, so that it may go well with him--let him keep his tongue from speaking evil. Let him do this not only in respect to his friends (for that is a small virtue and a thing even the most wicked persons may do, yea, even snakes and vipers), but he says, maintain a kind spirit and keep your tongue silent even against your enemies, though you are incited thereto, though you have cause to rail and speak evil.

to be continued.....

[Dr. Martin Luther]

Besides, he says, keep your lips that they do not deceive. There are probably many who utter good words and say "good morning" to their neighbor, but they think in their heart, "The devil take you." These are people who have not inherited the blessing; they are the evil fruit of an evil tree. Therefore Peter has introduced a passage that refers to works, even to their root, that which springs from within out of the heart. Furthermore, the passage in the prophet says:

vv. 11-12a. "And let him turn away from evil, and do good; let him seek peace, and pursue it. For the eyes of the Lord are upon the righteous."

The world considers it to be peace when one person does another injustice, to pound his head real well for it. But in this way we never come nearer to peace, for no king has ever been able to attain peace before his enemies. The Roman empire became to powerful that it struck down all that set itself against it. Despite all that, it could not preserved. Therefore this method is of no avail in securing peace. For though a man should prostrate and silence one foe, ten and twenty rise up again, till at length he is compelled to yield. But he who seeks true peace, and moreover would also find it, let him restrain his tongue; let him turn from evil and do good: the course is different from that the world pursues. To turn from evil and do good means, that when a man hears evil words, he be able to overlook the wickedness and injustice. See thus after peace, so shall you find it; when your enemy has lost his courage and done all he can, if you hear him, rail and rant not back, he has to subdue himself by his own violence. For thus Christ also on the cross subdued his enemies, not by the sword or by violence.

Therefore it is a proverb which should be written with gold, "Striking back again produces hatred," and "whoever strikes back again is unjust." Hence it must follow that not to strike back again produces peace. But how can this be? Is it then something not human? Certainly it does not accord with human nature; but if you in this way suffer unjustly and do not strike back again, but let the matter go, it shall come to pass as follows:

v. 11. "And let him turn away from evil, and do good; let him seek peace, and pursue it."

To turn away from evil and do good signifies that if one hear wicked words, not to render one invective word for another, but a word of blessing. Likewise, not only endure and suffer wrong and injustice, but overcome the evil with the good. Therefore if your enemy cools his rage on you and causes you all the suffering he can; if you then bear it, revile and rage not back, but be a blessing to him and do him all the good you can. In this way you seek peace and also find it, that is to say, keep a good conscience and a friendly, quiet heart, that can with true assurance say: Forgive us, beloved Lord, our debts.

Peter adds not in vain the words: "He seeks peace and pursues it." Only do not think that peace will pursue you; yea, you will indeed feel, when you suffer and are reviled without any cause on your part, that you will be moved to anger, impatience, revenge, that you would gladly render evil for evil; but this is the time when you should stand firmly and conquer yourself, be sorry and pursue peace. This is accomplished when you do not render evil for evil, nor curse in return, but commend the matter to God, and let it comfort you that you are a child of grace and of blessing, and pray that you may not fall into temptation. Now he concludes this exhortation with a promise.

v. 12 "For the eyes of the Lord are upon the righteous, and his ears unto their supplication; but the face of the Lord is upon (against) those that do evil."

[Dr. Martin Luther]

This must be understood in the sense that Abraham was always ready to believe God. He steadfastly believed God. This fact we learn from Genesis chapters 12 and 13, where we are told that Abraham believed God who called and commanded him to leave his country and go into a strange land. Again he believed God when, according to Genesis 22:1ff., he was commanded to slay his son Isaac, and so forth. Whatever he did, he did by faith as the Apostle declares in Hebrews 11:8-10. So also what is stated in our text (v.3) is said of Abraham's faith in general, and not merely with regard to the one promise recorded in Genesis 15:4-6. To believe God means to trust Him always and everywhere.

[Dr. Martin Luther]

"Hope maketh not ashamed" (5:5). Tribulation takes from man everything and leaves him naked and destitute. It also prevents him from seeking help and salvation in his own temporal and spiritual good works. Finally, it causes him to despair of every creature, to look away from himself, and apart from himself and everything else, to seek help alone from God, as the Psalmist says in Psalm 3:3: "But thou, O Lord, art a shield for me; my glory, and the lifter of mine head." That is what "hope" means, and through the experience such hope is confirmed in us. On the other hand, the wicked, who trust in their virtues and do not endure tribulation with patience, and so do not allow themselves to be tried by it, never discover that we must put our trust alone in God. Therefore when the last trial will come and all their virtues and merits will disappear, then, when they sink into a hopeless eternity, they will cry out to the mountains: "Fall on us" (Luke 23:30). Their assumed hope was no hope at all, but only a perverse, arrogant trust in their own works and righteousness.

"Because the love of God is shed abroad in our hearts" (5:5). Hope maketh not ashamed, because the love of God, that is, the love which is of God and works in us an unshakable adherence to Him, is shed abroad in our hearts. This love we receive by grace and not on account of our merits; and it makes us willing to endure tribulation. If men are unwilling and of an unstable mind, they do not endure it by the Holy Ghost. St. Augustine remarks on this passage: "Step by step he, (the Apostle), leads us toward love, which, as he says, we have as a gift from the Holy Spirit. He shows us thereby that we must ascribe all that we might claim for ourselves to God who by grace grants us His Holy Spirit."

We must understand these words as an added motivation or instruction of the Holy Spirit, showing why we can glory in tribulation, though this is impossible by our own strength. It is not the effect of our own power, but it comes from the divine love which is given us by the Holy Ghost.

[Dr. Martin Luther]

The Fifth Commandment

God's Gift of Life

You shall not murder.

What does this mean? We should fear and love God s that we do not hurt or harm our neighbor in his body, but help and support him in every physical need.

52. What does God forbid in the Fifth Commandment?
A. God forbids us to take the life of another person (murder, abortion, euthanasia) or our own life (suicide).

150 Gen. 9:6 Whoever sheds the blood of man, by man shall his blood be shed; for in the image of God has God made man.

151 Matt. 26:52 All who draw the sword will die by the sword.

Bible narratives: Cain murdered his brother Abel (Gen. 4:8), David murdered Uriah through others (2 Sam. 11:15). Killing through carelessness (Ex. 21:29 and Deut. 22:8). Judas killed himself (Matt. 27:5).

ABORTION

The living but unborn are persons in the sight of God from the time of conception. Since abortion takes a human life, it is not a moral option except to prevent the death of another person, the mother.

152 Jer. 1:5 Before I formed you in the womb I knew you, before you were born I set you apart.

153 Ps. 139:16 Your eyes saw my unformed body. All the days ordained for me were written in Your book before one of them came to be.

Bible narrative: John the Baptist leaped for joy while still in his mother's womb. In doing so, John the Baptist and Elizabeth, by the Holy Spirit, acknowledged the unborn Jesus as Lord (Luke 1:41-44).

EUTHANASIA

The severely handicapped, infirm, helpless, and aged are persons in the sight of God with life given by Him and to be ended only by Him.

154 Prov. 6:16-17 There are six things the Lord hates, seven that are detestable to Him; haughty eyes, a lying tongue, hands that shed innocent blood.

155 Prov. 31:8 Speak up for those who cannot speak for themselves, for the rights of all who are destitute.

156 Acts 17:25 He Himself gives all men life and breath and everything else.

SUICIDE

My own life is a gift of God to be ended only by Him.

157 Jer. 31:3 The Lord appeared to us in the past, saying "I have loved you with an everlasting love; I have drawn you with loving kindness."

158 Luke 12:22 Jesus said to His disciples: "Therefore I tell you, do not worry about your life, what you will eat; or about your body, what you will wear. "

B. God forbids us to hurt or harm our neighbor physically, that is, to do or say anything which may destroy, shorten, or make his or her life bitter.

159 Deut. 32:39 See now that I Myself am He! There is no god besides Me. I put to death and I bring to life, I have wounded and I will heal, and no one can deliver out of My hand.

160 Rom. 12:19 Do not take revenge, my friends, but leave room for God's wrath, for it is written: "It is Mine to avenge; I will repay," says the Lord.

Bible narratives: Joseph's brothers harmed Joseph and made the life of their father bitter by their wickedness (Gen. 37:23-35). The Egyptians made the lives of the children of Israel bitter by hard labor (Exodus 1).

C. God forbids us to keep anger and hatred in our hearts against our neighbor.

161 Matt. 5:22 I tell you that anyone who is angry with his brother will be subject to judgment.

162 I John 3:15 Anyone who hates his brother is a murderer, and you know that no murderer has eternal life in him.

163 Matt. 15:19 Out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, slander.

164 Eph. 4:26 In your anger do not sin: Do not let the sun go down while you are still angry.

Bible narratives: The Jews showed their anger against Stephen (Acts 7:54). God warned Cain against anger (Gen. 4:5-7).

[Dr. Martin Luther]

Content of the tenth chapter: The Apostle intercedes for the Jews and shows that the righteousness which makes us worthy of eternal life, comes alone from the Law of Christ and from faith in Christ.

Man Obtains Righteousness Only by Faith in Christ

Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal for God, but not according to knowledge. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth. For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise, Say not in thy heart, Who shall ascend into heaven? (that is, to bring Christ down from above): or, Who shall descend into the deep? (that is, to bring Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be ashamed. For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved. (10:1-13).

Brethren, my heart's desire and prayer to God for Israel is, that they might be saved (10:1). Here, according to St. Augustine, the Apostle begins to speak of the hope of the Jews, in order that they heathen might not exalt themselves over the Jews. For as he had to reject the arrogance of the Jews inasmuch as they gloried in their works, he now must oppose the Gentiles, in order that they might not be overbearing as though God preferred them to the Jews.

For I bear them record that they have a zeal of God, but not according to knowledge (10:2). It is commonly said: "The intention is good, and the purpose is true, but the means are misused." The goal which they (the Jews) seek is correct; but the way is wrong by which they endeavor to reach the goal. They want to go east and instead they are going west. The arrogant zeal of good intentions does the same today. The Apostle expresses himself very mildly when he says "not according to knowledge." He wishes this to be understood in the sense that they set about with blind zeal, unwise urgency, and foolish purpose. That is the greatest danger; and it should serve us as an example that we may speak of the faults of the neighbor with mildness.

This is a terrible thing, which properly and alone resists faith, opposes obedience to God's Word, and makes men stiff necked and incorrigible, as we perceive this in heretics and schismatics. For they insist upon their "good intentions" with stiff-necked and obstinate opposition, just as though they could not be mistaken; they believe that their salvation is altogether based upon the fact that they have good intentions and zeal of God. Such persons the Bible describes most properly as perverse in heart and corrupt in mind. Therefore we must note that to have a zeal of God according to knowledge means to regard nothing else as greater than always to be ready with fear and trembling to be guided, led and instructed in all that is good, no matter how insignificant it may be.

The righteousness which is of faith, speaketh on this wise (10:6). It teaches nothing else than the faith that Christ died and rose again. By this faith he may live who has not done the works of the Law according to the righteousness of the Law. For here no works are necessary, in order that we may live and be saved as this is demanded by the righteousness of the Law. Here faith suffices without works. Thus the Apostle compares the righteousness of the Law and the righteousness of faith and ascribes to the former works, but the latter faithful trust without works.

Say not in thy heart, Who shall ascend into heaven? (10:6) These words Moses spoke, as we read in Deuteronomy 30:12, but not in this sense. The Apostle, moved by the Spirit, out of his incomparably clear insight, reveals their real meaning, instructing us, as it were by an important proof, that the whole Bible everywhere speaks alone of Christ when we regard its real meaning, even when the words, outwardly considered as a picture and image, may sound differently. For this reason we also read: "Christ is the end of the law for righteousness" (10:4); that is, everything (in Scripture) points to Christ.

Who shall ascend into heaven? (10:6). That is, Christ is ascended into heaven and so you will be saved. Do not doubt that He ascended into heaven; for that is the Word which will save you. That in sum is the short way to salvation. The whole righteousness of man which leads him to salvation depends on faith in the Word and not upon knowledge of works. For this reason God, through the mouth of the prophets utters but this one rebuke, namely, that men do not care to hear His voice. To the prophets He entrusted not works, but words or messages to be heard. So he speaks in Isaiah 66:2: "To this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word." But this is what faith accomplishes, faith in the Word of God. Therefore we must listen to the Word with all zeal and fervor, with simplicity and closed eyes, with all wisdom and sincerity.

If thou. . . shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved (10:9). That is true, for, as we read in 4:25: "Who was delivered for our offences, and was raised again for our justification." Therefore the Apostle quotes the somewhat obscure statements of Moses - (those in verses 6 and 7) - to explain that in truth our righteousness comes not from the law and works, but from the death and resurrection of Christ. Whoever believes these two facts will be saved as we read in the next verse.

With the heart man believeth unto righteousness (10:10). He means to say: We attain righteousness through no works, no wisdom, no effort, no wealth, no honor. Many want themselves to be regarded as righteous because they know much, read much, teach much, or because they attain to high honors or do great service in the Church. But all this belongs to civil righteousness, which is rejected by God. We obtain the true righteousness by believing sincerely the promises of God, as we read in 4:3: "Abraham believed God, and it was counted unto him for righteousness."

With the mouth confession is made unto salvation (10:10). Faith which leads to righteousness does not attain to the goal of righteousness, namely, salvation, unless it culminates in confession. Confession is the chief work of faith; for here man denies himself and confesses God. And he dies in this confession of God by the denial of himself; for there can be no greater denial of oneself than this, that one dies to confess God. By doing this, he surrenders himself, in order that God may be confirmed and confession of Him.

The same Lord over all is rich unto all that call upon him (10:12). This is the new expression. The Apostle might have said, as we read in Joel 2;13: "He is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil." But the Apostle means to emphasize the fact that God gives exceedingly abundantly above all that we ask or think, as we read in Ephesians 3:20, so that compared with His gifts, the prayers of those who call upon Him seem poor and modest. Those who call upon Him could never think of such great things, much less pray for them. So we read in II Corinthians 9:8: "God is able to make all grace abound toward you." He therefore is rich when He gives; we are poor when we pray. He is mighty when He grants us our petitions; we are timid and weak when we ask. We do not pray for as much as He can and will give, for we do not pray according to His ability, but far short of His ability, according to our weakness. But he can give only according to His might; therefore He always gives more than we ask for.

to be continued...

[Dr. Martin Luther]

How then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach, except they be sent? As it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! But they have not all obeyed the gospel. For Esaias saith, Lord who hath believed our report? So then faith cometh by hearing, and hearing by the word of God. But I say, Have they not hear? Yes, verily, their sound went into all the earth, and their words unto the ends of the world. But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. But Esaias is very bold,and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people (10:14-21).

How shall they call on him in whom they have not believed (10:14). Here the Apostle meets the arrogance of the proud Jews; indeed, the arrogance of all who teach falsely and are of a haughty mind. Oh, that the false prophets only would heed these words!

How shall they believe in him of whom they have not heard? and how shall they hear without a preacher? (10:14) Even though they say that they hear, they boast in vain, unless they hear true preachers; for to hear false prophets means as much as not to hear. They hear and they do not hear; they have ears, but do not hear, nor do they preach. This is a striking statement against all conceited and arrogant hearers and students (of the Bible).

How shall they preach, except they be sent? (10:15). This is directed against all conceited teachers and arrogant instructors. These four statements (10:14-15) follow one another in such a way that one leads the other, but so that the last forms the foundation on which the others rest. Thus, 1. It is impossible that those preach who are not sent. 2. It is impossible that those hear who are without a preacher. 3. It is impossible that they believe who do not hear. 4. It is impossible that they call upon Him who do not believe. To these must be added a last one, namely: 5. It is impossible that they who do not call upon the name of the Lord shall be saved. So, then, the entire source and origin of salvation rests on this, that God sends out someone. If He does not send out any, then they who preach preach falsely,and their preaching is no preaching at all. In fact, it would be better for them not to preach. Then also they who hear, hear error, and it would be better for them not to hear. Then also they who believe, would believe false doctrine, and it would be better for them not to hear. Then also they who believe, would believe false doctrine, and it would be better for them not to believe. Then also they who call upon Him would call falsely, and it would be better for them not to call. For such preachers do not preach; such hearers do not hear; such believers do not believe, such callers do not call; they will be damned because they would be saved (by falsehood). So we read in Proverbs 1:28ff; "Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: for that they hated knowledge, and did not choose the fear of the Lord."

In chapter 1:2 the Apostle emphasizes very strongly that the Gospel did not come into the world through any single person. It was promised long before it appeared; it is therefore not a figment of modern times. It came through many prophets of God, and indeed not only through the Word that was preached, but also through that which is in Holy Scripture. Such proof the heretics must show for their doctrine or heresy; they must show where their doctrine was promised before and by whom. Then also they must show by whom it was published and in what Scripture it is written, for they must present as witnesses also the written testimonies. Only they can preach with certainty who proclaim the Gospel without any error.

How beautiful are the feet of them that preach the gospel of peace.(10:15). By this quotation the Apostle shows that only those can preach truly who are sent. Those cannot preach the divine Word and be messengers of God whom He has not sent and to whom He has not entrusted His Word. With the same words the Apostle also points out the nature of peace and its gifts. These blessings are heard only in the divine Word and are apprehended by faith. They cannot be presented in visible form, as the Jews expected.

The word "beautiful" stands for purity, for they that preach the gospel of peace do not proclaim the Gospel for their own advantage or on account of vain glory, as this happens here and there today. They preach solely from obedience to God and for the sake of the salvation of their hearers. But the Hebrew word means also what is lovely and pleasant. Therefore the meaning of the expression is: "For those who are under the Law, the message of the Gospel is lovely and desirable. The Law indeed reveals sin, makes the sinner guilty, and fills his conscience with fear; the Gospel, however proclaims to those who have been terrified the desired healing. The Law pronounces punishment, but the Gospel good thing. The Law preaches wrath; the Gospel peace. The Law says, as we read in Galations 3:10: "Cursed is every one that continueth not in all things which are written in the book of the law to do them." But the Gospel says: "Behold the Lamb of God, which taketh away the sin of the world!" The Law oppresses conscience through the revealed sins: The Gospel frees conscience and gives it peace through faith in Christ.

The expression "good things" refers to the granting of grace and its blessing; "peace," however, to the removal of what is evil. Therefore the Apostle mentions "peace" first and then "good things." For no one will receive this peace and these good things, unless he has first renounced the peace and good things of the world and by faith is patient under the evil and anxiety of this world and of conscience.

But what is the meaning of "feet"? According to some, the word indicates how ardently the coming of those that bring glad tidings of good things is awaited by all whose troubled consciences are in anguish because of sin. More rightly perhaps this term indicates the words or the announcement of their message, as we read in Psalm 19:4: "Their words to the end of the world"; or in Psalm 157:15: "his word runneth very swiftly."

But they have not all obeyed the gospel (10:16). This verse goes back to what was said before to confirm the four propositions stated above in their proper order. First of all the statement: "Whosoever shall call upon the name of the Lord shall be saved" (v. 13); Joel 2:32). If, then, they did not all obey the Gospel, why do they boast so arrogantly that they call upon the name of the Lord according to the word of the prophet? How could they call upon Him in whom they did not believe? But the fact that they did not all believe is proved by the words of Isaiah: "Lord who hath believed our report" (Isa. 53:1)?

Verse 16 confirms also the words "How shall they believe in him of whom they have not heard?" (v. 14). He says: "Faith cometh by hearing" (v. 17). This means that unless they hear, they cannot believe. The verse moreover, confirms the statement: "How shall they hear without a preacher" (v.14)? Hearing indeed comes only through the Word of christ. Lastly, the verse confirms the statement: "How beautiful are the feet of them that preach the gospel of peace" (v. 15). The Apostle here emphasizes the fact that he is speaking of a Word which no one can comprehend. It can be apprehended only by hearing it in truth faith. At this Word the Jews were offended, for they sought signs and wonders.

I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. (10:19). That is to say: As you chose for yourselves another god, by which you provoked me, so I will choose another people by which I will anger you and punish the evil which you have done against me.

These are words of divine grace, for their purpose is to glorify God's grace. He saves only sinners, makes wise only the foolish and the weak, enriches only the poor, and makes alive only the dead. And indeed not those who merely regard themselves as such, but who really are such and acknowledge this. The heathen indeed were not God's people, but a foolish nation, in order that they might acknowledge God's grace when they were saved without their merit and works. The proud, however, who trust in their merit and wisdom, become angry and murmur when there is given to others freely and without their merit that after which they sought with so much zeal. By this they prove that they did not seek God for His sake, but for their own sakes, because they sinfully loved themselves and hypocritically desired their own advantage. Had they really sought God, they would have been glad that others were saved, and would not have been enraged.

I was found of them that sought me not (10:20. Isaiah writes this against the Jews who boasted of their merits. The Jews certainly do not like to hear that they have been rejected. When Christ told them that at the time of Elias there were many widows in Israel, but that the prophet was sent only to the pagan widow in Sarepta (Luke 4:26), they wanted to hurl Him over a precipice. For they perceived that they were rejected before the heathen and regarded as unworthy. For them this was an unbearable thought; they were proud of the blood of the Fathers and boasted of the righteousness of the Law. But here it tells them: I have made myself known to them, because of my grace and not because of the zeal or merits of any man. Here the word applies: "Whosoever shall exalt himself shall be abased" (Matt. 23:12). All this was written and done in order that the overbearing arrogance of men might be suppressed and the grace of God might be magnified, for "he that glorieth, let him glory in the Lord" (I Cor. 1:31).

[Dr. Martin Luther]

A further proof for God's eternal purpose of election we find in His works. First, in the works which God did to Ishmael and Esau, Pharoah and the Egyptians, as they are reported in this chapter and the following: Again, in the divine acts by which He gives over His saints to so many evil and rapacious enemies and yet does not permit them to lose their salvation. This clearly proves that His election stands firm and so cannot be hindered by any creature. Then also this act of God proves the divine election that He permits many to commit great sins and yet they are brought to repentance and are saved (David: II Samuel 12:13) while others who in the beginning lead a pious life and do many good works are not saved (Saul: I Samuel 13:13). Compare for this also Judas and the thief on the cross (Matthew 26:14; Luke 23:41).

[Dr. Martin Luther]

Content of the eleventh chapter: The Apostle rebukes the reviling of the Jews by the heathen, shows the present blinding of the Jews, and the depth of divine wisdom.

THE HEATHEN SHOULD NOT DESPISE THE JEWS, BUT REMEMBER THAT THEY ARE SAVED BY GRACE AS ARE THE ELECT IN ISRAEL.

I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then it is no more of works; otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work. What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded according as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear; unto this day. And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them: let their eyes be darkened, that they may not see, and bow down their back away. I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more the fulness? For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify my office: If by any means I may provoke to emulation them which are my flesh, and might save some of them. For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. And if some of the branches be broken off, and thou, being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree; boast not against the branches. But if thou boast, thou hearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be grafted in. Well; because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear: for if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of god: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again. For if thou wert cut out of the olive tree which is wild by nature, and wert grafted contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be grafted into their own olive tree? (11:1-24)

to be continued...

[Dr. Martin Luther]

I say then, Hath God cast away his people? God forbid (11:1). The Apostle now reaches the end of his discussion and concludes what he began in Chapter 9, where he said: "Not as though the word of God hath taken none effect" (v.6). Or, already in Chapter 3, where he said: "Shall their unbelief make the faith of God without effect" (3:3)? He treats this subject with such great earnestness in order that he may destroy the arrogant boasting of the Jews regarding their merits by emphasizing the firm and immutable faithfulness of God. The Jews might have answered (the Apostle): God will not cast away His people, because He has given them His promise. But if what you say is true, then God has truly rejected His people, because He has given them His promise. But if what you say is true, then God has truly rejected His people. In this way they wanted to support their arrogance by an appeal to the faithfulness of God; and this they do to this very day.

[Dr. Martin Luther]

I also am an Israelite (11:1). Here the Apostle concludes from the smaller to the greater; for had God cast away His people, then above all He would have cast away the Apostle Paul, who had opposed Him with all his might. But now, to prove that he does not reject His people, God accepted even one who was hopelessly lost. In this way the Apostle shows how firm God's predestination and election stands, for not even the most desperate circumstances could hinder it. So, very rightly, the Apostle adds: "God hath not cast away his people which he foreknew" (v.2). He means to say: This He has proved in my own case, for He has not cast away me; much less has He cast away the others who did not depart from Him.

I am left alone, and they seek my life (11:13). The Apostle argues against them with a most effective illustration. He means to say: If you believe that either God is a liar or that none of you is cast away, what are you going to say regarding the case where something similar actually took place? If then it was foolish to think that God will not cast away His people, it is foolish at this time, when experience teaches the same thing. The Jews arrogantly assumed that they were God's people, simply because the heathen were not His people.

I have reserved to myself seven thousand men (11:4). By these words "I have reserved" God's grace and election are wonderfully magnified; for it was He who reserved them unto Himself, so that it was "not of him that willeth, nor of him that runneth, but of God that sheweth mercy" (9:16).

[Dr. Martin Luther]

Behold therefore the goodness and severity of God (11:22). From this passage we learn that when we see the fall of the Jews, heretics, and others, we should not so much regard them that fall, as rather the work of God which He does regarding them, so that we may learn from the example of misfortune befalling others to fear God and not boast arrogantly in any way. In contradistinction to this many exalt themselves in an amazingly stupid manner and call the Jews either dogs or accursed, or they insult them with other abusive words, though they themselves do not know what kind of people they are and what is their standing in God's sight. They want to convert the Jews by force or invective. May God resist them.

[Dr. Martin Luther]

Epistle to the Galations

But outside the matter of justification, when thou must dispute with Jews, Turks, Papists, or Heretics, concerning the power, wisdom, and majesty of God, then empty all thy wit to that end, and be as profound and subtle a disputer as thou canst, for then thou art in another vein. But in the case of conscience, of righteousness and life, against the law, sin, and death, or in the matter of satisfaction, of remission of sins, of reconciliation, and of everlasting life, thou must withdraw they mind wholly from searching of the majesty of God, and look only upon the man Jesus Christ who setteth Himself forth unto us to be the Mediator. Thus doing thou shalt perceive the love, goodness and sweetness of god, thou shalt also see His wisdom, power, and majesty, according to that saying of Paul, "In Christ are hid all the treasures of wisdom and knowledge" (Col ii.3), and again, "For in Him dwelleth the fulness of the Godhead bodily" (Col. ii.9). The world is ignorant of this, and therefore it searcheth out the will of God, setting aside the promise in Christ to its destruction. "For no man knoweth the Father, but the Son, and he to whom the Son will reveal Him" (St. Matt. xi.27).

[Dr. Martin Luther]

The other thing that Paul teaches here, is a confirmation of our faith that Christ is very God. And such like sentences as this is, concerning the godhead of Christ, are to be gathered together, and marked diligently, not only against the Arians, and other heretics, but also for the confirmation of our faith, for Satan will not fail to impugn in us all the articles of faith ere we die. He is a most deadly enemy to faith because he knows that it is "the victory that overcomes the world." (I John v. 4).

Now that Christ is very God, it is manifestly declared, in that Paul attributed the same things equally unto Him, which he does of the Father, namely, divine power, as the giving of grace, the forgiveness of sins, peace of conscience, life, victory over sin, death, the devil, and hell. This were by no means lawful for him to do, no, it were sacrilege to do this, except He were very God, according to the saying: "I will not give my glory unto another" (Isa. xlii. 8). Again, no man gives that to others which he himself has not. But seeing Christ gives peace, and the Holy Ghost, delivered from the power of the devil, from sin, and death, it is certain that He has an infinite and divine power, equal in all points to the power of the Father. Neither does Christ give grace and peace as the Apostle gave, and brought by same unto men by preaching of the gospel: but He gives it as the author and creator. The Father created and gives life, grace, peace, and all other good things. The self same things also the Son created and gave.

Now, to give grace, peace, everlasting life, to forgive sins, to make righteous, to quicken, to deliver from death and the devil, are not the works of any creature, but of the Divine Majesty alone. The angels can neither create, nor give these things; therefore these works pertain only to the glory of the Sovereign Majesty, the Maker of all things, it must needs follow that Christ is verily and naturally God.