Since Paul wants to close the letter soon, he speaks violently and fervently to defend the doctrine of faith and Christian freedom against its enemies and destroyers, the false apostles, against whom he hurls loud words of thunder to throw them to the ground.
At the same time he exhorts the Galatians that they should avoid the harmful teaching of the same as a pestilence, and in exhorting them he lets threats and promises flow in, leaving no stone unturned to preserve them in the liberty which Christ has purchased for them, saying:
V. i. Stand therefore in liberty, that Christ may set us free.
2 That is, be firm. Thus Peter says [1 Ep. 5:8], "Be sober and watchful, for your adversary the devil walketh about as a roaring lion, seeking whom he may devour. Resist him firmly in the faith." He says, Be not sure, but firm; lie not down, or sleep, but stand, as if he would say: To this end watchfulness and constancy are necessary, that ye may keep the liberty wherewith Christ hath set us free; secure and snoring men cannot keep it. For Satan has a mighty hatred against the light of the gospel, that is, the doctrine of grace, liberty, comfort, and life. Therefore, when he sees it rising, he immediately opposes it with all winds and storms to dampen it. Therefore, Paul reminds us that the godly must not snore nor be secure, but must be well equipped to fight valiantly against Satan, lest he take away the freedom that Christ has purchased for them etc.
But there is a special emphasis on every single word. "Stand firm," he says, as if to say: Vigilance is necessary here. "In freedom." In what? Not in the freedom by which the emperor, but Christ, has set us free. The emperor has given the Roman Pontiff the city of Rome and other lands freely, likewise freedom from services (immunitates), privileges (privilegia), freedom from taxes (indulta) etc. This is also a freedom, but a civil one, by which the Roman pope with his clerics (clericis) is made free from public burdens.
4 Then there is also a freedom of the flesh, or rather of the devil, by which he rules primarily in the whole world. For those who have this freedom obey neither God nor the laws, but do as they please. This freedom is pursued nowadays by the rabble, and also by the enthusiasts, who want to be free in their opinions and in their actions, so that they may teach and do with impunity what they dream is right. These exist in the freedom with which the devil has freed them.
(5) We do not deal with this, although the whole world seeks it alone and chases after it. Nor do we speak of freedom in the worldly sense (politica,) but of another, which the devil hates and disputes beyond measure. It is that "that Christ might deliver us," not from any human servitude, or from Babylonian or Turkish captivity, but from eternal wrath. Where? In the conscience. Here our freedom stops and goes no further. For Christ has not made us civilly, not carnally free, but theologically or spiritually free, that is, he has made us so free that our conscience is free and joyful, and does not fear the wrath to come. This is the very real and inestimable freedom, against whose greatness and glory the other freedoms (the secular and the carnal), when compared to it, are hardly a droplet (stilla) or a stick (guttula).
(6) For who can say in words how great it is that someone can be sure that God will neither be angry nor ever be angry, but that He will be His gracious and kind Father forever for the sake of Christ? This is truly a great and incomprehensible freedom, that we have this supreme majesty for ourselves, that it graciously celebrates, protects and helps, and that it will finally also free us after the body in such a way that our body, which is sown in corruption, in shame and in weakness, will rise again in incorruption, in glory and power. Therefore it is an unspeakable freedom that we are free from God's wrath in eternity, which is greater than heaven and earth and all creatures.
(7) From this freedom follows another, in which through Christ we are made safe and free from the law, from sin, from death, from the power of the devil, from hell etc. For just as the wrath of God cannot terrify us, since Christ has freed us from it, so the law, sin etc. cannot accuse and condemn us; and although the law accuses us, and sin terrifies us, yet they cannot drive us into despair, because faith, which overcomes the world, immediately says, "These things are none of my business, for Christ has set me free.
freed from the same. Thus, even death, the most powerful and terrifying [tyrant] in the whole world, lies down as a conquered one in the conscience, through this freedom of the spirit.
Therefore, this majesty of Christian freedom must be carefully considered and pondered. It is indeed easy to speak these words: Freedom from God's wrath, from the law, from sin, from death etc., but to feel the greatness of this freedom and in the struggle, in the highest distress of the conscience, to put it into action so that one may appropriate the fruit of it, that is more difficult than one can say.
Therefore the heart must be accustomed, when it feels the accusation of the law, the terrors of sin, the horror of death, the wrath of God, to put these sad images out of its sight and to put in their place the freedom of Christ, the forgiveness of sins, righteousness, life and the eternal mercy of God, and although the feeling of the opposite is present in a strong measure, it should nevertheless certainly think that this will not last long, as the prophet [Isa. 54, 7. 8.] says: "I have left thee a little while, but with everlasting mercy will I have mercy upon thee." But this is very difficult to do. Therefore this freedom, which Christ has brought about for us, cannot be believed as soon as it can be called by name. If it could be grasped with certain, firm faith, no rage or terror of the world, of the law, of sin, of death, of the devil etc. could be so great that it should not be swallowed up by it at once, like a little spark from the sea. Certainly this freedom of Christ takes away the entire burden of all evil and lifts it out: the law, sin, death, the wrath of God and finally even the serpent with its head, and puts in its place righteousness, peace, life etc. But blessed is he who understands and believes this.
(10) Let us therefore learn to esteem this freedom of ours, which was not purchased for us by an emperor, nor by a prophet, nor by an archangel, nor by an angel from heaven, but by Christ, the Son of God, through whom all things in heaven and on earth were created, by his death, not that he might free us from a bodily and temporal bondage.
We are not freed from the spiritual and eternal dominion of the cruelest and most insurmountable tyrants, the law, sin, death, the devil, etc., and thus reconciled to God the Father. Now that these enemies have been completely defeated and we have been reconciled to God through the death of His Son, it is certain that we are righteous before God, and all our deeds are pleasing to Him, and even though there is still some sin left in us, it is not imputed to us, but is forgiven for the sake of Christ.
(11) Paul uses weighty (significantibus) and emphatic words here, which must be carefully considered. "Stand," he says, "in liberty, that Christ may set us free." So this liberty is not given to us for the sake of the law or our righteousness, but freely, for the sake of Christ, which Paul here testifies and expatiates upon throughout the epistle. Christ also [pronounces it] John 8:36: "If the Son shall make you free, ye shall be justly free." He alone is placed between us and all evil that oppresses us; he overcomes it and removes it so that it can no longer oppress and condemn us. For sin and death he gives us righteousness and eternal life, and thus he changes the bondage and terrors of the law into freedom of conscience and consolation of the gospel, which says [Matt. 9:2], "Be of good cheer, my son, thy sins be forgiven thee." Therefore, whoever believes in Christ has this freedom.
(12) Reason does not see what a great thing this is, which, when seen in the spirit, is exceedingly great and inestimable. For no one can grasp with his mind how great a gift this is, that instead of the law, sin, death, and the wrath of God, one has forgiveness of sins, righteousness, and eternal life, and an ever-gracious and favorable God. The papists and all hypocrites,' who pursue the righteousness of the law or their own righteousness, also boast that they have forgiveness of sins, righteousness, a gracious God etc.; they also boast of freedom and promise it to others, but this is all without reason (egena) and uncertain. For
In fact, they are servants of destruction [2 Petr. 2, 19], to whom all their futile trust vanishes in a moment during the challenge, because they base themselves on works and human satisfactions, not on God's word nor on Christ, and therefore it is impossible that they should know what freedom from sins is etc.
(13) On the other hand, our freedom is based on Christ, who is the eternal High Priest, sitting at the right hand of God and representing us. Therefore, the forgiveness of sins, righteousness, life and freedom that we have through Him are certain, unchangeable (rata) and eternal, if only we believe it. Therefore, if we cling firmly to Christ in faith and stand firm in the freedom with which he has set us free, we will have these unspeakable goods. But if we will be secure and sleepy, we will lose them.
14 Not for nothing does Paul urge us to watch and stand firm, because he knows that the devil is working unceasingly to snatch from us that freedom which was so dear to Christ, so that he might again bring us under the yoke of bondage through his servants, as follows:
And do not let yourselves be caught again in the servile yoke.
(15) Paul spoke very strongly (gravissime) about grace and Christian liberty, exhorting the Galatians with the most glorious words that they should persevere in it, for it is easily lost. Therefore he urges them to stand firm, lest through their drowsiness or assurance they fall away again from grace and faith to law and works. But because reason, which prefers the righteousness of the law to the righteousness of faith, thinks that there is no danger in it, Paul indignantly attacks the law of God, calling it a "yoke" and a "servile yoke" with great contempt and disparagement. So also Peter says Apost. 15, 10: "What do you tempt God with putting on a yoke" etc. And so in everything he sets the opposite [of what reason teaches]. For the false
The apostles diminished the promise and exalted the law and its works in this way: If you want to be free from sin and death and to attain righteousness and life, do the law, be circumcised, keep days, months, times and years, bring sacrifices etc., then this obedience to the law will make you righteous and blessed. Paul says just the opposite. Those, he says, who teach the law in this way do not free the consciences, but entangle them, and put them under a yoke, and that under a bondage yoke.
(16) Thus he speaks of the law in an exceedingly contemptuous and disgraceful manner, calling it a rope of the hardest servitude and of the servile yoke. And he does not do this in vain. For the harmful delusion that the law makes righteous clings very tenaciously to reason, and the whole human race is so strongly taken up by it and entangled in it that it is very difficult to get rid of it. And Paul, as can be seen, compares those who seek to attain righteousness through the law to oxen forced under the yoke, so that he denies the law its honor, as if it made them righteous. For as the oxen, which with great difficulty draw the yoke, have nothing of it but their fodder, and when they are no longer able to draw the yoke, are slain, so those who seek to attain righteousness by the law are captives, and are pressed by the yoke of bondage, that is, the law. And when they have labored long with great toil and sorrow in the works of the law, they finally bear this reward, that they are wretched servants forever. Whose servants? Of sin, of death, of the wrath of God, of the devil etc. Therefore there is no greater and harder bondage than that of the law. Not in vain, therefore, does Paul call it a bondage yoke, because the law, as we have often said above [Cap. 3, § 447 ff.], only indicates sin and makes it greater, accuses, terrifies, condemns, inflicts wrath, and finally, which is the most miserable and hardest bondage, drives consciences to despair. Rom. 3, 20. 4, 15. 7, 7.
17 So Paul uses very heated words.
For he would gladly bring them to repentance and persuade them not to let the false apostles put this unmistakable yoke on them and not to let them entrap them again in this servile yoke, as if he wanted to say: This is not a completely insignificant or trivial matter, but either infinite and eternal freedom or infinite and eternal bondage. For just as freedom from the wrath of God and from all evil is not a worldly or carnal freedom, but an eternal one, so the bondage of sin, of death, of the devil, etc., by which those are oppressed who desire to be justified and saved by the law, is not a physical one that lasts only for a time, but an everlasting one. For such works saints, who pursue everything with earnestness (for of such Paul speaks), are never at rest and have no peace. In this life they always doubt God's gracious will, fear death, wrath and God's judgment, and after this life they will suffer the punishment of their unbelief, eternal ruin.
(18) Therefore, those who deal with works of the law are rightly called (to use a popular expression) the devil's martyrs, because they deserve hell with much more toil and trouble than Christ's martyrs deserve heaven. For they are tormented with twofold torture: first, while they live here, they do many and great works, tormenting themselves most miserably, but in vain; then, when they die, they receive eternal damnation and punishment as a reward. Thus they are the most miserable martyrs in the present life and in the life to come, and their bondage is eternal. In contrast, the godly have tribulations in the world, but peace in Christ, because they believe that he has overcome the world [John 16:33].
(19) Therefore, we must stand firm in the freedom that Christ has purchased for us through His death, and be careful not to be entangled again in the bondage yoke, as has happened today to the enthusiasts who have fallen from the faith and this freedom, and have here temporal bondage that they inflict upon themselves.
They will be burdened with eternal bondage there. Of the papists, the greater and more prominent part is nowadays becoming more and more epicureans, therefore they make use of the freedom of the flesh wherever they can, and quite certainly sing: Let us now live in pleasure, for after death nothing will come of it. 1) But they are certainly servants of the devil, by whom they are held captive according to his will. Therefore eternal and hellish bondage awaits them. Up to this point Paul's exhortation is strong and serious, but the following one is even stronger.
V. 2. Behold, I Paul say unto you, that wheresoever ye be circumcised, Christ is of no profit unto you.
20 Paul is violently moved and speaks out of great zeal and fervent spirit loud thunderbolts against the law and circumcision, and to these so fervent words, the Holy Spirit, being enraged at the extraordinarily unseemly proceedings, penetrates him, so that he says: "Behold, I Paul" etc. I, I say, who know that I have the gospel not from man, but by the revelation of JESUS CHRIST, who also know assuredly that I have command and authority from God to teach and to make determinations (definiendi), I tell you a judgment which, though new, is certain and true: that if you allow yourselves to be circumcised, Christ is of no use to you at all. This is a very hard saying, in which Paul says that to be circumcised is the same as to make Christ useless. Not as if Christ himself could become useless, but to the Galatians, who, seduced by the intrigues of the false apostles, believed that apart from faith in Christ, circumcision was also necessary for believers, and that without it they could not attain salvation.
(21) And this passage is the touchstone by which we may certainly and confidently test all the doctrines, works, services, and ceremonies of all men. All, whether they be Papists, or Jews, or Turks, or heretics etc.
1) Menius has this rhyme. Latin: Ede, bibe, lude, post mortem nulla voluptas - Eat, drink, play; after death there is no pleasure.
Those who teach that, in order to attain salvation, something is necessary apart from faith in Christ, or who establish some kind of work or worship, or who keep some kind of rule, statute, or ceremony, thinking that they will thereby attain forgiveness of sins, righteousness, and eternal life: they hear here that the Holy Spirit, through the apostle, passes judgment against them, that Christ is of no use to them at all. And Paul, which is very surprising, dares to pass this judgment against the law and the circumcision that God has ordained, what should he not dare to do against the chaff of human statutes?
Therefore, this passage is a terrible thunderclap against the whole realm of the pope. For all priests, monks, hermits etc. (I am speaking of the best) have not trusted Christ, whom they have made an angry judge, accuser, and condemner with the greatest injustice and blasphemy, but their own works, righteousness, vows, and merits, and therefore here they hear their judgment that Christ is of no use to them. For if by their own righteousness and severity of life they can put away sins and merit forgiveness of sins and eternal life, of what use is it to them that Christ was born, suffered, shed his blood, rose again, overcame sin, death and the devil, since they themselves can overcome these monsters by their own efforts? But it cannot be said how great a disgrace (indignitas) it is to make Christ useless, and that is why Paul, out of great indignation of mind and movement of spirit, speaks these words: "If you allow yourselves to be circumcised, Christ is of no use to you," that is, of all his benefits no benefit at all will flow over to you, but for you he has done it all in vain.
23 From this it is sufficiently evident that there is nothing more harmful in the whole world than the teachings of human statutes and works, because they all at once pervert and nullify the truth of the gospel, faith, the right worship of God, Christ Himself, in whom God has decided everything, Col. 2:3: "In Christ are hidden all the treasures of wisdom.
The whole fullness of the Godhead dwells in him bodily. Therefore, whoever establishes or deals with works doctrines suppresses the gospel, makes the death and victory of Christ useless, obscures His sacraments and abrogates their true use, and is a denier, enemy and blasphemer of God with all His fine promises and benefits.
24. Whom Paul calls the law of God a servile yoke, that those who claim that keeping circumcision is necessary for salvation make Christ useless, is not deterred from the law and circumcision, but rather from human statutes, from trusting in one's own righteousness and works, and is not provoked to long for freedom in Christ, is harder than stone and iron.
(25) Now this is a very clear judgment: Christ is useless, that is, was born in vain, suffered in vain, etc. for him who allows himself to be circumcised, that is, who puts his trust in circumcision. For Paul, as I said above, is not speaking of the work in and of itself, which does no harm if one does not trust in it and does not cherish the delusion that one will be justified by it, but of the custom of the work, that is, of the trust placed in the work and of the righteousness that is attached to it. For we must understand Paul's words according to the main subject with which he is dealing (secundum materiam subjectam), or according to the proof which he gives, which consists in this, that men are not justified by the law, works, circumcision etc. He does not say that works in themselves are nothing, but that reliance on works and righteousness from works, for this makes Christ useless. Therefore, whoever receives circumcision thinking that it is necessary for justification, Christ is of no use to him.
(26) We should be mindful of this in the trials that each one of us must endure when the devil accuses and terrifies our conscience in order to bring it to despair. For he is the father of lies and an enemy of Christian freedom. That is why he plagues us with false terror every moment, in order to make the conscience reject this
612 Arr Oai. n, 2S8-30I. Explanation of Galatians 5, 2. Explanation of the Epistle to the Galatians 5, 2. 3. W. VIII, 2603-2606. ßlZ
I will let go of my freedom, I will always be in fear, and I will feel guilt and terror. When, I say, the great dragon, the old serpent, the devil (who deceives the whole world and accuses our brothers day and night before God's face, Revelation 12:10) comes and reproaches you that you have not only done no good, but have also transgressed the law of God, then say: "You make it difficult for me by reminding me of my past sins, then you reproach me that I have done no good. I do not accept this. For if I either trust in the good works I have done or despair because of the works I have not done, Christ would be of no use to me on either side. So if you hold my sins against me or my good works, I will not turn to them, but put both out of sight and base myself solely on the freedom with which Christ has set me free. I know that he is useful to me, and therefore I do not want to make him useless to me, which would happen if I either failed to obtain grace and eternal life because of my good works, or despaired of my salvation because of my sins.
(27) Therefore we must learn diligently to distinguish Christ as far as possible from all works, whether good or evil, from all laws, whether divine or human, from all sorrowful consciences, for that is not where Christ belongs. He does belong to the sorrowful consciences, but not to frighten them more, but to raise and comfort the already troubled consciences. Therefore, if Christ appears under the guise of an angry judge or a lawgiver who demands an account of how we have spent our lives, we should know for certain that it is not Christ but the raging devil. For the Scriptures do not describe Christ in such a way that he is our reconciler, advocate and comforter. He is and always will be such and cannot become unlike himself.
(28) Therefore, if the devil accepts Christ's permission and disputes with us in this way, "You should have done this, as you were reminded by my word, and you failed to do it; you should have refrained from doing that.
and have done it: therefore thou shalt know that I will punish thee etc., this shall not move us, but we should immediately remember: Christ does not speak in such a way to the despairing consciences; to those who are distressed [about their sins] he does not add new tribulation, [for] "he breaketh not the bruised reed, neither quencheth he the smoldering wick" [Matth. 12, 20.]. He speaks harshly to the hard, but he beckons the frightened to him in a most loving way, saying [Matth. 11, 28]: "Come to me, all you who are weary and burdened" etc. [Matth. 9, 13.:] "I have come, not to call the righteous to repentance, but sinners." [Matth. 9, 2.:] "Be of good cheer, my son, your sins are forgiven you." [Jn. 16, 33. "Be of good cheer, I have overcome the odds." [Luc. 19, 10.:] "The Son of man is come to seek and to save that which was lost" etc.
Therefore we must take care that we do not, deceived by the marvelous art and the innumerable wiles of Satan, take the accuser and destroyer for a comforter and savior, and so, under the guise of the false Christ, that is, of the devil, lose the true Christ, and we ourselves make him useless. Let this be said of the temptations that each one has for his own person, as we should have ourselves in them.
V. 3. Again, I testify to everyone who is circumcised that he still owes to do the whole law.
(30) The first harm is certainly immense, that Paul says Christ is of no use to those who are circumcised. This following harm is not less, that he says that those who are circumcised are guilty of keeping the whole law. These words he speaks with such earnestness that he also affirms them with an oath. "I testify" etc., that is, I swear by all that is holy.
These words can be interpreted in two ways, negatively and affirmatively. In a negative way like this: I testify to every man who is circumcised that he is guilty of having the whole law, that is, that he has nothing of the law; even by the work of circumcision he is not
circumcised, even though he fulfills the law, he does not fulfill it, but transgresses it. And this seems to me to be the simple and correct opinion of Paul at this point. For afterwards, Cap. 6, 13. he interprets himself, saying, "For even they themselves, who are circumcised, do not keep the law"; and so he said above, Cap. 3, 10. said, "They that deal with the works of the law are under the curse." As if he meant to say: If ye also be circumcised, ye are not therefore righteous and free from the law, but by that very fact ye have become only the more debtors and servants of the law. Precisely by striving to do enough for the law and to become free from it, you bring yourselves more and more under its yoke, so that it has all the more right to accuse and condemn you. This means going forward like a crab and washing dirt with dirt.
(32) And this, which I take from the words of Paul and speak, I have also learned from experience in the monastery, in myself and in others. I have seen many who, with the greatest zeal and in the best opinion (conscientia), did their utmost to satisfy their consciences; they wore hard shirts, fasted, prayed, tortured and afflicted their bodies with all kinds of pains, with which they would have had to destroy them in the end, even if they had been iron, and yet the more they struggled, the more despondent they became. And especially when the hour of death came, they were so full of terror that I have seen several murderers, who were sentenced to the death penalty, die much more confidently than these people, who had lived extremely holy lives. 1)
Therefore, it is absolutely true that those who do the law do not do it. For the more men strive to do the law enough, the more they transgress it. The same is true of human statutes. The more a man strives to quiet his conscience by them, the more he makes it restless. When I was a monk, I took the greatest care to live according to the prescribed rule; I used to do so, however, only after I had first seriously repented,
1) Cf. Tischreden, Cap. 30, s 32. Walch, St. Louis Edition, vol. XXII, 907.
I often repeated my confession, 2) and faithfully performed the penance imposed on me. And yet my conscience could never become certain, but always doubted and said: You did not do that right, you were not penitent enough, you left that out in confession etc. The longer I sought to heal my uncertain, weak and shattered conscience with human statutes, the more uncertain, weak and anxious I made it. And in this way, the more I sought to keep human statutes, the more I transgressed them, and as I pursued the righteousness of my order, I could never grasp it, because it is impossible, as Paul says, for the conscience to be pacified by works of the law, much less by human statutes without the promise and gospel of Christ.
(34) Therefore, those who want to be justified and alive by the law are further from righteousness and life than tax collectors, sinners and harlots. For these cannot base their confidence on their works, since these are such that they cannot have confidence that they will obtain grace and forgiveness of sins because of them. For if righteousness and works done under the law do not justify, much less can sins committed against the law justify. In this respect, therefore, they are better off than the saints of works, because they do not have confidence in their own works, which, if it does not entirely remove faith in Christ, nevertheless hinders it very much (maxime).
(35) On the other hand, saints of works, who outwardly abstain from sins and appear to live blamelessly and conscientiously (religiously), cannot avoid the delusion that they trust in themselves and their own righteousness, in which faith in Christ cannot stand, and therefore they are worse off than tax collectors and harlots, who do not hold their good works up to God in his wrath, so that he may give them the benefit of the doubt.
2) Namely, to make up for what had been forgotten. Cf. Tischreden, Cap. 18, § I., Walch, St. Louis Edition, Vol. XXII, 556.
give them eternal life in return (as the works saints do), because they have no good works, but desire to have their sins forgiven for Christ's sake etc.
(36) Therefore, he who does the law, thinking that he will be justified by it, is still guilty of doing the whole law, that is, he has not yet fulfilled even one letter of the law. Nor was the law given for the purpose of making righteous, but for the purpose of denouncing, deterring, accusing, and condemning sin.
Therefore, the more one tries to counsel the conscience through laws and works, the more uncertain and restless he makes it. Ask all monks who earnestly strive to attain peace of conscience through their statutes whether they can be sure that their status is pleasing to God and that they are in God's grace for it? If they want to confess the truth, they will answer: I live blamelessly and keep my order with the greatest care, but I cannot say with certainty whether this obedience of mine pleases God or not.
38 In the biographies of the Fathers, one reads of Arsenius (whom I have also considered above): Although he had lived for a long time in the greatest holiness and abstinence, he nevertheless began, when he felt that death was no longer very far from him, to be very afraid and to become sad. When he was asked why he feared death, since he had lived his whole life in holiness and had served God without ceasing, he answered that he had lived blamelessly according to the judgment of men, but that God's judgment was quite different from that of men. This man, with the holiness and austerity of a fine life, has attained nothing other than that he feared and was terrified of death. When he was preserved, he had to abandon all his righteousness and base himself solely on God's mercy and say: I believe in Jesus Christ, the Son of God, our Lord, who suffered, was crucified and died for my sins etc.
(39) The other understanding [see §31], the affirmative one, is that he who is circumcised is guilty of keeping the whole law. For he who accepts Moses in one piece,
He must also accept it in all respects. He who considers one part of the law necessary [to salvation] must also consider all the other parts of it, and it does not help to say that circumcision is necessary, but not the other laws of Moses in the same way. By the same reason that urges you to circumcision, you are also urged to the whole law.
(40) But to keep the whole law is nothing else than to indicate by the deed that Christ has not yet come. If this is true, then all Jewish ceremonies and laws of food, places and times must be kept, and Christ must still be expected, who, after the kingdom and priesthood of the Jews has been taken away, will establish a new kingdom on the whole earth. But all Scripture testifies, and fact proves it, that Christ has already come, that he has redeemed the human race by his death, has abolished the law, and has fulfilled all that all the prophets foretold about him. So he abolished the law and gave grace and truth. Therefore, neither the law nor its works justify, but faith in Christ, who has already come.
(41) Nowadays, some people have tried to bind us to some of the laws of Moses in the same way as the false apostles did at that time, which they liked. We must not suffer this at all. For if we allowed Moses to rule over us in any way, we would have to bear his whole rule. Therefore we do not tolerate being burdened with any of the laws of Moses. We allow that we must read and listen to Moses as a preacher and witness of Christ, and that we may learn from him examples of the best laws and customs, but in no other way do we allow him to rule over the conscience. Then he shall be dead and buried fine, and no one shall know where his grave is.
42. The first mind, namely, the negating one, seems to me to be most in accordance with the opinion of the Holy Spirit (spiritualior) and most fitting. But either of these two interpretations is good and condemns the righteousness of the law; first, it lacks so much
Secondly, whoever wants to do a part of the law is guilty of doing the whole law; in short, Christ is of no use to those who want to be justified by the law. From this it follows that Paul indicates by all this that the law is a denial of Christ. But it is a strange thing that Paul dares to claim that the Law of Moses, which was given by God to the people of Israel, is a denial of Christ. Why then did God give the law? Before the coming of Christ, when it was still expected that he would come into the flesh, it was necessary. For the law is our disciplinarian for Christ. But now that Christ has appeared, we, if we believe in him, are no longer under the disciplinarian. We have spoken about this in sufficient detail at the end of the third chapter. Whoever therefore teaches that the law is necessary for righteousness, teaches the denial of Christ and all his benefits, makes God a liar, and even makes the law itself a liar. For the law is a witness of the promises of Christ and has proclaimed beforehand that Christ will be a king, not of the law, but of grace.
V. 4. Ye have lost Christ, who would be justified by the law, and have fallen away from grace.
(43) Here Paul explains himself that he is not speaking of the law or the work of circumcision as such, but of the confidence and delusion that justification is obtained through it, as if to say: I do not condemn circumcision or the law par excellence. For I may eat, drink, live with the Jews under the law, I may circumcise Timothy etc. But to want to be justified by the law, as if Christ had not yet come, or, since he is already present, could not alone justify, that I condemn, for that is to lose Christ. Therefore he says, "Ye are stripped" (evacuati estis), that is, ye are pharaohs, 1) that is, free from Christ, Chri-
1) Luther derives the name Pharaoh from denude. Cf. Walch, old edition, Vol. Ill, 1042, s 70.
stus has ceased to be and to work in you. You no longer have anything of the knowledge, the spirit, the mind, the favor, the freedom, the life, the action of Christ, but are completely separated from him, so that he no longer has anything to do with you, nor you with him.
(44) Let this be well observed and firmly remembered, that Paul says that to be justified by the law is nothing else than to be separated from Christ, and that he becomes completely useless to us. What can be said against the law that is more powerful? What can be said against this thunderbolt? 2) Therefore it is impossible for Christ and the law to dwell in the heart at the same time; for either the law or Christ must depart.
45 But if you think that Christ and trust in the law can dwell together in your heart, then you must surely know that it is not Christ but the devil who dwells in your heart, accusing and terrifying you under the form of Christ, and requiring the law and the works of the law for righteousness. But the right Christ, as I also said shortly before, does not confront you about your sins, nor does he make you trust in your good works. And the right knowledge of Christ, or faith, does not dispute whether you have done good works for righteousness or evil works for condemnation, but simply holds that if you have done good works, you will not be justified; if you have done evil works, you will not be condemned.
(46) I do not take away the honor of good works, nor do I praise evil works, but I say that in the matter of justification I must see to it that I keep Christ, lest he become useless to me when I seek to be justified by the law. For Christ alone justifies me against my evil works, and without my good works. If I thus think of Christ, I take hold of the right Christ. But if I think that he will put away from me the law and works, then I will not be justified.
2) The following up to the end of § 45 has been used by Aurifaber (in the translation of Menius) for § 124 of the 7th chapter of the Table Talks. In our edition of the Table Talks, this section is omitted.
If I require him for righteousness, he has become useless to me and I have lost him.
These sayings and threats against the righteousness of the law and one's own righteousness are terrifying. Then there are also certain fundamentals (principia) that support the article of justification. So this is the final conclusion: Either you must lose Christ or the righteousness of the law. If you keep Christ, you are righteous before God. If you keep the law, Christ is of no use to you and you are guilty of keeping the whole law and have your verdict [Gal. 3:10]: "Cursed be everyone who does not abide" etc.
(48) In the same way we say of human statutes, as we have already said of the law: Either the pope and his clergy abandon all that he has trusted in until now, or Christ will be of no use to him.
From this it is easy to judge how harmful and pernicious the papist doctrine has been. For it has led us far away from Christ and made him completely useless to us. For God complains in the prophet Jeremiah, Cap. 23, 26. f., that the prophets prophesy falsely and prophesy deceitfully of their hearts, and this because they want His people to forget His name etc. Just as the false prophets left the right interpretation of the law and the doctrine of the seed of Abraham, the giver of blessings to all nations, standing by and preaching their dreams, so that the people would forget their God, so the papists have obscured and suppressed the gospel of Christ, so that there is no longer any use for it, and have insisted only on the doctrine of works, by which they have led the whole race as far as possible from Christ. Whoever seriously considers this must be appalled by it.
And have fallen from grace.
(50) That is, you are no longer in the kingdom of grace. For just as he who falls from a ship into the sea must drown, no matter from what part of the ship he has fallen, so he who falls from grace must also perish. Therefore, whoever wants to be justified by the law, suffers ship.
and plunges into the certain danger that he will have to suffer eternal death. But what greater nonsense and godlessness can there be than to throw away the grace and favor of God and want to keep the Law of Moses? If you keep it, you will inevitably incur wrath and all evil.
(51) But if those who want to be justified by the moral law fall from grace, dear one, where will the works saints fall who want to be justified by statutes and by their vows? Into the deepest abyss of hell. [Rather, they say, they will be lifted up to heaven. For thus they have taught: All those who walk in the rule of Franciscus etc., upon them be peace and mercy of God; likewise: He who keeps chastity, obedience etc. will have eternal life. But do not turn away from this vain and ungodly talk, and pay attention to what Paul teaches here, and also to what Christ says [John 3:36]: "He who believes in the Son of God has eternal life. He that believeth not the Son shall not see life, but the wrath of God abideth on him." Likewise [v. 18.], "He that believeth not is judged already."
As the doctrine of the papists, to mention this in passing, which has to do with human statutes, works, vows, merits, etc., was the most widespread in the world, it was also thought to be the best and most certain. Through it the devil also established his kingdom through the pope and fortified it in the most powerful way. Therefore, it is no wonder that today, through the power of the Word of God, we challenge it and scatter it like chaff before the wind, that Satan rages so horribly, fills everything with unrest and agitation, and arouses the whole world against us. Now someone might say: It would have been better to keep silent, then none of these great evils would have occurred. We must esteem the favor of God, whose glory we preach, higher than the rage of the world that persecutes us. For what is the pope and
1) This whole paragraph is missing in Menius' translation.
the whole world against God, whom we must certainly esteem and prefer to all creatures? Then the wicked exaggerate the riots and uproars that Satan arouses in order to suppress or at least desecrate our teachings. We, on the other hand, praise the immeasurable benefit and fruit of this teaching, which we esteem far higher than all the pieties, sects and uproars. We are indeed small and weak and carry the heavenly treasure in earthen vessels. But however weak the vessels may be, the treasure is infinite and incomprehensible.
These words: "You have fallen from grace" must not be looked upon coldly and sleepily, for they are very emphatic. Whoever falls from grace loses reconciliation, forgiveness of sins, righteousness, freedom, life, which Christ earned for us through his death and resurrection, and again, instead of these goods, he receives God's wrath and judgment, sin, death, bondage to the devil, and eternal damnation. And this passage powerfully fortifies and strengthens our doctrine of faith or the article of justification, and wonderfully comforts us against the ravings of the papists, who persecute and condemn us as if we were heretics for teaching this article. This saying should reasonably frighten all enemies of faith and grace, that is, all those who deal in works, to stop persecuting and blaspheming the word of grace, life and eternal blessedness. But they are so hardened and obdurate that they do not see with their eyes, and even though they hear with their ears that the apostle passes this terrible sentence against them, they still do not hear. Therefore let us let them go, for they are blind men and leaders of the blind.
V. 5. But we wait in the Spirit through the faith of righteousness, which must be hoped for.
54 Paul concludes here with a beautiful summa (epiphonemate), saying: You want to be justified by the law, circumcision and works. In this way we do not seek righteousness, lest Christ become useless to us, lest we become guilty of keeping the whole law, and lest we
not fall from grace, but "we wait in the Spirit through the faith of righteousness that must be hoped for."
(55) Each word must be carefully considered, for the words are very weighty. He did not merely mean to say, as he usually does, "We are justified by faith," or, "in the Spirit by faith," but he added: "We wait for the righteousness that must be hoped for," at the same time including hope, so that he summed up everything concerning the matter of faith.
(56) Since he says, "We wait in the Spirit by faith," etc., note the contrast that is in the word "Spirit," as if he meant to say: We do not seek to be justified in the flesh, but deal with it that we may be justified in the Spirit, and that in the Spirit in such a way that it may not be a swarming spirit and a master grown out of itself, as the heretics boast of the Spirit, but our spirit is by faith. Of the spirit and faith has been abundantly said above. But here he does not say only: We are justified by the Spirit through faith, but adds: "We wait for the righteousness that must be hoped for," which is a new addition.
(57) The word "hope", according to the Scriptures, can be taken in two ways: for the thing that is hoped for and for the heart that hopes. Of the thing hoped for, Col. 1:5: "For the hope that is set before you in heaven," that is, for the thing hoped for; of the heart that hopes, Rom. 8:24, 25: "But the hope that is seen is not hope; for how can we hope for that which is seen? But if we hope for that which we do not see, we wait for it through patience."
(58) So also in this passage "hope" can be taken in a twofold way, and accordingly a twofold mind arises. The first is: We expect in the Spirit through faith the hope of our righteousness, that is, the hoped-for righteousness, which must certainly be revealed in its time. The other: We expect in the spirit by faith in hope and desire the righteousness, that is, we are righteous, and yet our righteousness is not yet revealed,
but is still suspended in hope, Rom. 8:24: "We are blessed in hope." For as long as we live, sin clings to our flesh; the law remains in the flesh and in the members, which is contrary to the law in my mind, and takes us captive into the service of sin. Now when the affections (affectibus) of the flesh rage and we resist them in the spirit, there remains room for hope. We have indeed begun to be justified by faith, through which we have also received the firstfruits of the Spirit, and the slaying of the flesh has begun, but we are not yet perfectly justified. It still remains that we become perfectly righteous, and this we hope. So our righteousness is not yet in fact, but still in hope.
(59) This is a very weighty and exceedingly sweet consolation, by which the sorrowful and troubled hearts, which feel their sins and are terrified by every fiery dart of the devil, can be wonderfully uplifted. For in this battle of conscience, as we know from experience, the feeling of sin, of the wrath of God, of death, of hell and of all terrors prevails tremendously. Then one must say to the one who is challenged: Dear brother, you want to have a righteousness that is felt, that is, you wish to feel righteousness as you feel sin; this will not happen. But your righteousness must reach beyond the feeling of sin, and you must hope that you will be righteous before God, that is, your righteousness is not visible, is not tangible, but it is hoped that it will be revealed in its time. Therefore, you must not judge according to the feeling of sin, which frightens and worries you, but according to the promise and the teaching of faith, through which Christ is promised to you, who is your perfect and eternal righteousness.
(60) Thus, in my hopeful heart (affectu), in the midst of fear and the feeling of sin, my hope is stirred and raised up by faith, so that it can hope that I am righteous. Then hope, which is directed to the thing hoped for (pro re sperata), hopes that what it does not yet see will be accomplished and open in its time.
beard. Both understanding is good, but the former, from the heart that hopes, brings richer comfort. For my righteousness is not yet perfect, nor can it be felt, yet I do not despair because of it, but faith shows me Christ in whom I trust.
(61) When I have taken hold of Christ in faith, I fight with the fiery darts of the devil, and am strengthened by hope against the feeling of sin, holding fast that righteousness is prepared for me in heaven. So both are true, that I am justified here by the incipient righteousness, and in this hope am established against sin, and await the consummation of perfect righteousness in heaven. This is then rightly understood when it is brought into custom.
What a difference there is between faith and hope.
(62) Here the question arises, what is the difference between faith and hope? In this the sophists have labored much, but have not been able to indicate anything certain. For us, who are most diligent in dealing with the Scriptures, and who (without glory) treat them with a far higher spirit and understanding, it is difficult to find a [significant] difference. For faith and hope have such a close relationship with each other that they cannot be torn from each other. And yet there is some difference between them, which is to be derived from the work which they have to accomplish (ab officiis), from the opposites with which they have to contend (contrariis), and the goal toward which they are directed (finibus).
1(63) First. Faith and hope are distinguished according to the source from which they proceed (subjecto); for faith is in the understanding (in intellectu), hope in the will. But in substance they cannot be separated, for they look at each other like the two cherubim of the mercy seat.
1) The following five paragraphs are used by Aurifaber (this time not in the translation of Menius) for K 36 of the 13th chapter of the Tischreden. In our edition of the Table Talks, this section is omitted.
Secondly, according to its work (officio), because faith prescribes, guides and teaches, and is notitia. Hope is an exhortation, for it provokes the heart to be strong and not to waver; to dare, to endure, to persevere in adversity, and in all this to expect things to get better.
(65) Thirdly, according to the object [with which they are concerned]; for faith has for its object the truth, to which, as it teaches, one must certainly and firmly adhere, and is directed to the word that proclaims the thing (verbum rei) or to the promises of things. Hope has for its object the goodness [of God] (bonitatem) and is directed to the thing which the word indicates (rem verbi), that is, to the promised thing or to the things which one should hope for, of which faith has prescribed (dictavit) that one should receive them.
Fourthly, according to their order, for faith is earlier than all tribulation; it is the beginning of life, Heb. 11:1, 3; hope is the later; it arises out of tribulations. [Rom. 8, 3.]
Fifth, according to the contraries against which they are judged (a contrariis); for faith is a teacher and a judge who fights against error and heresies and judges the spirits and doctrines. Hope is a commander or leader in war, fighting against tribulation, cross, impatience, sadness, faintheartedness, despair, blasphemy, and expecting good in the midst of calamity.
(68) Therefore, if I, informed by faith in God's word, take hold of Christ and believe in him with all the confidence of my heart (which, however, cannot happen without the will), I am justified by this knowledge. When I have thus become righteous by faith or by this knowledge, the devil, the father of lies, immediately comes and tries to extinguish faith by his cunning, that is, by lies, errors and heresies. Then, because he is a murderer, he also subordinates himself to suppress it by force. Then hope stands in battle and seizes the cause held out by faith, becomes stout-hearted and overcomes the devil, who looks at faith; when the
is defeated, peace and joy in the Holy Spirit follow. So in the matter itself faith and hope can hardly be distinguished, and yet there is some difference between them. To make it easier to see this, I will explain the matter with a parable.
In the world regiment, prudence and fortitude are different from each other, but these virtues are so closely connected that they cannot be easily separated. But fortitude is a steadfastness of heart that does not despair in adversity, but endures with confidence (fortiter) and expects a better turn (meliora). But if fortitude is not guided by prudence, it is temerity; and again, if fortitude is not added to prudence, prudence is void and useless. 1) Therefore, just as prudence without fortitude is useless in the worldly regime, so in theology faith without hope is nothing, for hope endures and perseveres in adversity and overcomes it. And again, just as bravery without prudence is foolhardiness, so hope without faith is presumption in spirit and a temptation of God. For it lacks the knowledge of the truth or of Christ that faith teaches; therefore, fortitude is blind and presumptuous. Therefore, a godly person must first of all have a right mind and an understanding that is instructed by faith, according to which in tribulation the heart is directed, so that in adversity it hopes for the best that faith has prescribed and taught.
(70) Faith, then, is dialectic, which conceives (concipit) all that is to be believed; hope is rhetoric, which magnifies it, urges it, exhorts it, and encourages it to endure, so that faith may not succumb to temptation, but may retain the word and hold fast to it. Just as dialectics and rhetoric are two different arts, and yet so related to each other that they cannot be separated from each other (for an orator is not a speaker, but a teacher).
1) The following in this paragraph and the beginning of the next paragraph are used by Aurifaber for § 36 of the 13th chapter of the Table Talks, in a very arbitrary revision. In our edition of the Table Talks, this section is omitted.
Without dialectic, a dialectician cannot teach anything certain, and again, a dialectician without oratory makes no impression on the listeners; but if he combines both, he can teach and persuade), so faith and hope are different states of heart (affectus). For faith is something different from hope, and hope something different from faith, and yet they cannot be separated because of the great affinity they have to each other. Therefore, as dialectics and rhetoric serve each other, so do faith and hope. Therefore, there is such a difference between faith and hope in theology, as between reason and will in philosophy, between prudence and valor in the world regiment, between dialectics and rhetoric in a speech.
(71) In short, faith is obtained by being taught (docendo), for then the heart is taught what is truth, but hope comes from exhortation, because through exhortation hope is awakened in tribulations, which strengthens the one who has already been justified by faith, so that he does not give way to evil, but only opposes it all the more boldly. But if the torch of faith did not shine on the will, hope could not be persuaded. So we have faith, by which we are instructed in heavenly wisdom, understand and recognize it, take hold of Christ and abide in his grace. If then we through faith believe in Christ and confess Him, enemies will immediately rise up against us, the world, the flesh, the devil, who will most bitterly hate and persecute us in body and spirit. Therefore we who have been justified in such faith wait in the spirit through the faith of our righteousness, which must be hoped for. But we wait in patience, because we see and feel the opposite. For the world with its prince, the devil, attacks us inwardly and outwardly with every kind of evil. In addition, we are also afflicted by sin, which makes us sad again and again. Nevertheless, we do not grow weary in all this, nor do we fall away, but bravely uphold the will through faith, which is the
Will enlightens, instructs and governs us, and so we remain steadfast, overcoming all evil through Him who loved us, until our righteousness is revealed, which we believe and hope for.
Thus by faith we have begun, by hope we endure, by revelation we shall attain the whole. In the meantime, as long as we live, we teach the word because we believe, and bring the knowledge of Christ to others as well. If we do this, we must suffer persecution (according to the words [Ps. 116, 10.]: "I believe, therefore I speak. But I am greatly afflicted"); when we suffer, we are powerfully lifted up by hope, as the Scriptures admonish us with the sweetest and most comforting promises that faith has taught. And so hope arises and grows in us, Rom. 15:4: "That we through patience and comfort of the Scriptures might have hope." Therefore Paul connects not without cause patience with hope in the tribulations, Rom. 5, 3. 8, 25. and elsewhere, because by the same hope is awakened.
(73) Faith, on the other hand, as we have reminded you above, is earlier than hope, for it is the beginning of life and begins before all tribulations. For it learns and grasps Christ without suffering (cruce); but the knowledge of Christ is immediately followed by the cross and the struggle. Then the heart must be exhorted to be strong in spirit (for hope is nothing other than theological courage, and faith, on the other hand, is theological prudence), which proves itself in suffering, according to the words (Rom. 15:4): "That we through patience and comfort of the Scriptures might have hope." "But now these three remain" [1 Cor. 13:13.); faith teaches the truth and defends it against error and heresies; hope endures and overcomes all evil, bodily and spiritual; love, as follows in the text, does all good. Thus it is with man inwardly and outwardly right (est integer), and he is perfect in this life until the righteousness is revealed, whose expectation is. This will be completely perfect (consummata) and eternal.
Furthermore, this passage contains a very important lesson and great comfort. The teaching is,
that we are not justified by works, outward customs, sacrifices, and the whole service of the Mosaic law, much less by human works and statutes, but by Christ alone. All that is in us without him, whether it be law, works and suffering, or understanding, will etc., is flesh, not spirit. For all that the world has apart from Christ as the best and holiest is sin, error, and the flesh. Therefore circumcision, the keeping of the law, likewise works, spiritual states, the vows of the monks and all works saints are carnal. But we, says Paul, walk in a much higher nature than all this, in the spirit, because we have Christ through faith, and in tribulation we wait for the righteousness that is to be hoped for, which we already possess in faith.
75 But the consolation is this: that in serious terror (in which the feeling of sin, sadness, despair etc. is exceedingly great and strong, for this terror penetrates and takes hold of the innermost heart) you do not follow your feeling, for otherwise you would say: I feel very strongly the terrors of the law and the tyranny of sin, which not only fights against me, but takes me completely captive; I feel no comfort or righteousness, therefore I am a sinner, not righteous; but if I am a sinner, it follows that I am guilty of eternal death. Against this feeling strive and say: Although I feel that I am oppressed by sin and completely devoured, and the heart tells me that God is against me and is angry with me, this is not true in fact, only my feeling judges so. God's word, which I must follow in this terror, does not teach me to follow my feelings, but something completely different, namely [Ps. 34:19] that God is near to those who are brokenhearted and helps those who have a broken spirit; likewise [Ps. 51:19] that He does not despise a troubled and broken heart. Then Paul teaches here that those who are justified in spirit by faith do not yet feel the righteousness they hope for, but are still waiting for it.
76. therefore, if/the law accuses you and
sin terrifies you, and you feel nothing but the wrath and judgment of God, you should not therefore despair, but take hold of the armor of God, the shield of faith, the helmet of hope, and the sword of the Spirit, and try to be a good and valiant warrior. By faith, take hold of Christ the Lord over the law and sin and all things that accompany them. If you believe in Him, you are righteous (this is what the Word of God, not reason or the feelings of your heart, tells you when you are challenged); then, in these struggles and terrors that keep returning and plaguing you, patiently await, through hope, the righteousness that you now have in faith, but only as a righteousness that has begun and is imperfect, until it is perfectly and eternally revealed in its time.
(77) But I do not feel that I have righteousness, or at least I feel it very dimly. Thou shalt not feel, but believe that thou hast righteousness; and if thou believe not that thou art righteous, thou doest great dishonor and blasphemy unto Christ, who hath cleansed thee by the washing of water in the word, yea, who died upon the cross, having condemned and slain sin and death, that thou mightest obtain eternal righteousness and life by him. This you cannot deny (unless you want to be a publicly godless and blasphemous man and completely despise God, all divine promises, Christ and all his benefits), and therefore you cannot deny that you are righteous.
Therefore, in great and terrible troubles, when the conscience feels nothing but sin, and judges that God is angry and Christ is turned away from us, we should learn not to consult the feelings of our heart, but to listen to the word of God, which says that God is not angry, but looks at the miserable, and the brokenhearted, and those who fear His word [Isa. 66, 2.]; that Christ does not turn away from the weary and the burdened, but restores them etc. [For this passage clearly teaches that the law and works do not bring righteousness and comfort,
But this is done by the Spirit through faith in Christ, which awakens the hope that bears and overcomes evil, especially in terror and affliction.
Very few people know how weak and small faith and hope are in the cross and struggle. For then they seem to be a smoldering wick, which the strong wind will extinguish immediately. But those who believe in hope in these struggles and terrors, since there is nothing to hope for, that is, who fight in faith in the promise of Christ against the feeling of sin and the wrath of God, experience afterwards that this very small spark of faith, as it seems to reason because it hardly feels it, becomes, as it were, a world fire (elementarem ignem [2 Petr. 3:10, 12]), which fills the whole heaven and consumes all terrors and sins.
(80) Truly godly people in the whole world have nothing dearer and more delicious than this doctrine, because, holding it, they know what the whole world does not know, namely, that sin and death and other misfortunes and evils, bodily and spiritual, serve the elect for the best. Likewise, they know that God is closest when He seems to be farthest away, that He is most merciful and a Savior when He seems to be most angry, to destroy and to ruin. They know then that they have eternal righteousness, which they wait for in hope as their very certain possession, which is apportioned to them in heaven, when they most feel the terrors of sin and death; that they are then lords over all things, when they are most destitute, according to the saying [2 Cor. 6:10.], "As having nothing in themselves, and yet having all things." This is what Scripture calls receiving comfort through hope. But this art cannot be learned without frequent and great trials.
V. 6 For in Christ neither circumcision nor foreskin counts for anything, but faith working through love.
(81) The sophists apply this saying to their opinion, since they teach that we must be justified by love or by works.
For they say that faith, even though it is infused by God (I am silent about faith obtained by one's own ability [de acquisita]), does not make one righteous if it has not received its proper form through love, because they call love the grace that makes man pleasing before God (gratiam gratum facientem), that is, justifies (justificantem) (to speak with our word, or rather that of Paul); then (they say) that love is obtained through our merit, which God must reward according to equity (nostro merito congrui) etc. Yes, they also claim this, that the admitted faith can exist in the case of mortal sin. Thus they take justification completely away from faith and attribute it (in this way) to love alone, and this they want to have proven with this passage by St. Paul: "Faith that works through love", as if Paul wanted to say: Behold, faith does not make righteous, yes, it is nothing, if love is not added, which does the works (operatrix), which gives faith its right form.
But all these are strange and horrible things, invented by spiritless men. For who could suffer it to be taught that faith, God's gift poured into the heart by the Holy Spirit, could exist in mortal sin? If they were talking about the acquisita or historical faith, and about the natural opinion drawn from history, they could be tolerated; indeed, they were right in talking about the historical faith. But since they teach about the infused faith in this way, they clearly confess that they do not understand anything at all about faith.
Then they read this saying of Paul (as they say) through a colored glass and turn the text upside down and interpret it to their dreams. For Paul does not say: Faith that justifies by love; nor does he say: Faith that makes pleasant by love. They invent such a text and force it into this passage. Much less does he say: Love makes pleasant. Paul does not speak like this, but he says: "The faith that works through love. He does not say that the works of faith are done through love,
that man is justified by love. But who is such an unlearned grammarian that should not understand from the meaning of the words that to be justified is something different from doing works? For Paul's words are plain and clear: "Faith worketh by love." Therefore it is an obvious theft that those take away the true and right understanding of Paul and instead of "doing works" understand "being justified" and that works are righteousness, while they must also admit in moral philosophy that works are not righteousness, but that works come from righteousness.
84. Furthermore, Paul does not make here a shapeless (informem) faith and as it were a desolate chaos, which neither is nor can do anything, but he ascribes just to faith the activity in works, and not to love, in that he does not invent a crude and shapeless nature (informem qualitatem) [of faith], but asserts that it is something active and effective (efficacem et operosam quidditatem) and, as it were, a being (substantiam) or (as they call it) a substantial being (formam substantialem). For he does not say, "Love is active," but, "Faith is active"; he does not say, "Love does works," but, "Faith does works." But he makes love, as it were, an instrument of faith, through which he performs his works. But everyone knows that an instrument does not derive its power, motion, and action from itself, but from the craftsman, worker, or wielder of it. For who would say: The axe gives the carpenter the power and movement to hew? The ship gives power and movement to the skipper to ship? Or to take the example of Isaiah [Isa. 10, 15.], who would say: The saw draws the carpenter, and the stick lifts up the hand? It is no different when these people say that love is the very essence of faith (formam fidei), or that it imparts power and activity to faith, or that it makes one righteous. Since Paul does not even concede works to love, how should he concede justification to it? Therefore it is certain that with great injustice, not only Paul, but also
against faith and love itself has perverted this passage for love against faith.
(85) But so it is with those who read carelessly, and who put forth their own thoughts in reading the sacred Scriptures, whereas they should be added as such people who know nothing (vacui) and should take their thoughts from the sacred Scriptures, then carefully ponder the words, compare the preceding with the following, and be anxious that they may attain the right (integrum) understanding of some passage, but not invent their dreams by mutilating the words or by tearing out the words.
In this passage, Paul is not talking about what faith is or what it can do before God. He does not discuss (I say) justification. For this he has done in detail above in the whole epistle (per totum). But he concludes, as it were, with a short summary (epiphonemate) 1) of what a right Christian life is, by saying: "In Christ Jesus neither circumcision nor foreskin counts for anything, but the faith that is active through love," that is, the faith, not a fictitious nor a hypocritical one, but the true and living faith, that is, which practices good works through love and presses for the same. This is nothing else than saying: Whoever wants to be a Christian in truth or in Christ's kingdom must be a believer in truth. But he does not have a true faith, in whom the works of love do not follow faith.
87. And so, on both sides, on the right and on the left, he excludes the hypocrites from the kingdom of Christ; on the left, the Jews and operarios, saying: In Christ neither circumcision, that is, no works, no worship, certainly no standing (vitae genus), but faith alone, without all reliance on works, is valid; on the right, the lazy and idle and idle, for they say, If faith without works justifies, let us do no works, but only believe and do what we will. Not so, ye ungodly, saith Paul. It is true,
1) For Dreser's translation, cf. Walch, St. Louis Edition, Vol. VII, 2350, § 356; cf. § 54 of this chapter.
that faith alone justifies without works, but I am talking about true faith, which, after it has justified, does not snore idly, but is active through love.
For this reason, as I have said, Paul depicts the entire Christian life in this passage, namely, that faith toward God is internal, and love or works toward one's neighbor is external, so that in this way a man is completely (absolutely) a Christian, internal through faith before God, who has no need of our works, external before men, to whom faith is of no use, but works or love are. Therefore, when one hears or knows of this essence of the Christian life, namely, that it is faith and love, as I have said, this does not yet say what faith is and what love is, for that is another trade (disputatio). For of faith, or the inward nature (natura), power, and usefulness of faith, he has dealt above, where he taught that it is righteousness, or rather justification before God. Here he connects it with love and works, that is, he speaks of its outward office. Here he says that it is the stimulus to good works or to love for one's neighbor and the cause of the same.
Therefore, no one who has a right mind can understand this passage about trade, how to become righteous before God, since Paul is talking about the whole life of Christians, and it is quite a false art of conclusion, or rather a deception in composition and division (fallacia compositionis et divisionis), if one understands from a part what is said of the whole. For dialectics should not suffer from figurative speeches, synecdoches, and hyperboles, as rhetoric does, since it is the master of teaching, describing, dividing, 1) and summarizing as actually as is possible. For what kind of an art of deduction (dialectica) would this be: Man is soul and body and cannot be without soul and body; therefore the body has understanding, the soul alone has no understanding? It is exactly the same art of deduction: The Christian life is faith and love, or
1) aividendl is missing in the Wittenberger.
faith, which is active through love; therefore, love justifies, not faith alone. But away with the human dreams.
90 At the same time we can learn from this passage how terrible darkness is in these Egyptians, who not only despise faith but also love in Christianity and instead toil away with works of their own choosing, with plates, clothes, food and other innumerable masquerades (personatibus) and larvae, for the sake of which they want to be considered Christians. But here Paul stands extremely free and says with clear and distinct words: A Christian is made by faith which is active through love. He does not say: A Christian is made by the cap, the fasting, the clothing, the customs (rite), but by the true faith towards God, which loves the neighbor and does good to him, may he be servant or lord, king or bishop, man or woman, may he be clothed in purple or in rags, may he eat meat food or fish. Nothing, nothing of these things makes a Christian, but faith and love. Everything else is a lie and nothing but idolatry.
And yet, nothing is more despised than faith and love among those who want to be the most Christian and in fact (plan) an even holier church than the holy church of God Himself. Again, they admire and praise their larvae and the fictitious nature of their self-chosen works, but underneath they cherish and cover their terrible idolatries, impieties, avarice, impurity, hatred, murder and the whole kingdom of hell and the devil. So powerful is the power of hypocrisy and superstition at all times from the beginning to the end of the world.
V. 7. You were running fine. Who stopped you from disobeying the truth? etc.
This is clear. Paul assures that he teaches rightly now and teaches the same as he taught before, but that they would have run before, since they obeyed the truth, that is, they would have believed and lived rightly, but not now, after they were deceived by the false apostles. Furthermore, here he uses a new way of speaking (phrasi), since he calls the Christian life a race.
is called. For among the Hebrews, to run or walk is as much as to live and walk. Teachers and disciples walk when the former teach purely, but the latter receive the word with joy, and the fruits of the Spirit follow on both sides. This happened when Paul was present, as he testified above in the third and fourth chapters, and here: "You were doing well," that is, everything was going well with you: you were living in the best way, you were striving on the right path toward eternal life, which the Word promised you etc.
These words: "You walked well" contain a great consolation. The godly are tormented by this challenge, that their life seems to be lazy and more a kind of crawling than a running. But if they remain steadfast in the wholesome teaching and walk in the spirit, they should not be troubled that their activity seems to progress slowly, or rather to crawl. God judges much differently. For what seems to be slow to us, or hardly creeping, runs swiftly for him. Likewise, what in our eyes is sadness, suffering, death, with God is joy, laughter and bliss. Therefore Christ says: Blessed are you who mourn, weep etc. for you shall be comforted, laugh etc. [Matth. 5, 4. Luc. 6, 21.] To those who believe in the Son of God, everything is for the best, be it sadness or death. So they are real runners, and everything they do runs and has happy progress, because the spirit of Christ promotes it, who does not know slow success of his efforts.
Who stopped you from disobeying the truth?
94. in this course are stopped those who fall away from grace and faith to the law and works, as happened to the Galatians, who were persuaded and deceived by the false apostles, whom he covertly heckled with these words, "Who stopped you?" etc. Similarly, he said above Cap. 3, 1. "Who hath bewitched you, that ye obey not the truth?"
95 In passing, Paul also indicates here that people are so powerfully deceived by false doctrine that they believe lies and heresies.
for the truth and spiritual doctrine, and again swear that the wholesome doctrine which they first loved is erroneous, and that their error is the wholesome doctrine, and that they will defend it with all their strength.
96 Since the Galatians first walked in the best way, the false apostles led them to believe that before they had Paul as their teacher, they were in error and walked slowly. But later, when they were seduced by the false apostles and strayed far from the truth, they were so charmed by their false persuasion that they thought that all their things were going well and were in full swing. The same happens today to those who have deceived the spirits of the imagination etc. That is why I often say that a fall in doctrine is not a human but a devilish fall, namely from the highest heaven into the deepest abyss of hell. For people who persist in their error lack so much that they should recognize their sin, that they even defend it as the highest righteousness. Therefore, it is impossible for them to obtain forgiveness.
V. 8 Such persuasion is not from him who called you.
97 This is an excellent comfort and teaching by which Paul teaches how to make false persuasion ineffective in those who are deceived by ungodly teachers. For the false apostles were great men who, as far as outward appearance was concerned, far surpassed Paul in doctrine and godliness. Since the Galatians, deceived by this appearance, heard them, they thought they heard Christ and therefore judged that their persuasion was from Christ. On the other hand, Paul indicates, though somewhat obscurely and with some reserve (verecunde), that this persuasion and teaching was not from Christ, who had called them to grace, but from the devil; and so he has removed this false persuasion from the hearts of many. So today we bring many who have been seduced by heretics out of their error again, when we show them that their opinions are fanatical and ungodly.
This consolation also applies to all the afflicted who, in the midst of their temptation, have a false opinion of Christ. For the devil is astonishingly good at persuasion, since he knows how to make the smallest and almost ridiculous sin so great that the challenged person thinks it is the most horrible crime, worthy of eternal punishment. Here a heart that is challenged in such a way must be set straight, just as Paul set straight the Galatians, namely, that such a thought or such a persuasion is not from Christ, since it goes against the word of the Gospel, which does not portray Christ as an accuser, as a hard driver, but as a gentle, heartily humble, merciful Savior and Comforter. But if Satan turns this around (for he is a thousand-fold artist) and holds the word and example of Christ against you in this way: Christ is indeed meek, kind etc., but against the righteous and the saints; against sinners he threatens wrath and destruction, Luc. 13, 5.; likewise he proclaims that unbelievers are already condemned, Joh. 3, 18.; further, Christ has done much good, endured much evil, and commands us to follow his example; but your life corresponds neither to the word nor to the example of Christ, because you are a sinner and an unbelieving man; in short, you have done nothing good etc. Therefore, the sayings that portray Christ as a judge etc. belong to you, but not the comforting ones of Christ the Savior etc. This is the way in which the afflicted should comfort themselves:
The Scriptures present Christ to us in two ways; first, as a gift. If I take hold of him in this way, I can lack nothing at all. For in Christ are hidden all the treasures of wisdom and knowledge (Col. 2, 3). As immeasurably great as he is, he was made for me by God for wisdom, righteousness, sanctification and redemption (1 Cor. 1, 30). Therefore, even though I have committed many and great sins, if I believe in him, all will be swallowed up by his righteousness etc. Secondly, Scripture also holds Christ up to us as an example to follow. But this Christ, who is to serve as an example (exemplarem Christum), I will not let him hold up to me, except on a happy day.
I want to have a mirror in which I can look at how much I still lack, so that I do not become secure. But in the time of tribulation I will only hear and accept Christ, who is my gift, who died for my sins and shared his righteousness with me, and who has done and fulfilled for me what I lack in life. For "he is the end of the law, he who believes in him is righteous" (Rom. 10:4).
It is useful to know this, not only so that we, each one of us, may have a reliable means in time of temptation by which to avoid that poison of despair by which Satan intends to poison us, but also so that we may resist the raging mobs of our time. For the Anabaptists have nothing in their whole teaching that has a more beautiful appearance than that they insist so much on the example of Christ and the cross, especially since the sayings are clear in which Christ praises the cross to his disciples. Therefore, we must learn how to resist this Satan who disguises himself in the form of an angel, namely in this way, that we make a distinction between Christ, who is sometimes preached as a gift, sometimes as an example. Each of these two sermons has its appropriate time; if it is not kept, the sermon to blessedness becomes a ruin.
Therefore, to the people who are fearful and already terrified by the burden of their sins, Christ must be held up as a savior and a gift, not as an example and a lawgiver. But to the secure and hardened, the example of Christ and his harsh sayings and the terrifying examples of the wrath of God, as the flood, the destruction of Sodom etc. should be held up, so that they will repent.
Therefore let every Christian learn that when he is frightened and distressed, he can put out of his mind the false persuasion that has come to him about Christ, which Satan puts into him, and say, "Satan, what are you disputing with me about what I should do? Since I am already sufficiently frightened and troubled beforehand
because of my doings and my sins, yes, since I am already weary and burdened, I will not hear you, who are an accuser and a corrupter, but Christ, the Savior of the human race, who says that he came into the world to make sinners blessed, to comfort the despairing, to preach salvation to the captives etc. This is the true and rightly so called Christ, and besides him no other.
I can find the example of a holy life in Abraham, Isaiah, John the Baptist, Paul and other saints, but they cannot forgive my sins, free me from your power, O devil, and from death, make me blessed and give me life, for this belongs to Christ alone, whom the Father has sealed. Therefore I will not hear you as a teacher, but Christ, of whom the Father said, "This is my beloved Son, in whom I am well pleased; him shall you hear" [Matt. 3:17, 17:5]. In this way, we should learn to be faithful in the face of temptation and the persuasion of false teaching, otherwise the devil will either seduce us with his servants or kill us with his fiery arrows.
V. 9. A little leaven leavened the whole dough.
Jerome and those who follow him blame St. Paul for converting many sayings of the Scriptures to another opinion that is not in them. Therefore, they say that what is contrary to one another in St. Paul is not contrary to one another in his original passage. But they unjustly accuse the apostle, who in a correct manner and with good forethought (prudenter) either makes general sayings into special ones, as he does above in the 3rd chapter [v. 13.He makes the general sentence: "Cursed is everyone who hangs on the wood" into a special one, because he applies it in the most appropriate way to Christ, or he makes special sayings into general ones, as he takes this special sentence: "A little leaven" etc. in a general way, because he uses it to refer to doctrine, as in this passage where he speaks of justification, as well as to life and evil customs, as in 1 Cor. 5, 6.
The whole letter testifies sufficiently how painful the fall of the Galatians had been for Paul, and how often he had impressed upon them, sometimes by scolding, sometimes by pleading, how great and immeasurable evils would follow their fall if they did not turn back. This fatherly and right 1) and apostolic concern and reminder did not move some at all, for many already no longer recognized Paul as their teacher, but preferred him far above the false apostles, from whom, as they dreamed, they had received the right teaching, not from Paul.
Furthermore, the false apostles undoubtedly disparaged Paul among the Galatians in this way: that he was a stiff-necked and quarrelsome man who separated the unity of the churches for the sake of an exceedingly trivial matter, for no other reason than because he alone wanted to be wise, alone to be highly respected etc. By this false accusation they made Paul hateful to many. Others, who had not yet entirely fallen away from Paul's teaching, thought there was no danger in departing a little from him in the doctrine of justification -and of faith; and therefore, hearing that Paul was making so tremendously great a thing of so little importance as it seemed to them, they wondered and thought: It may be, after all, that we have departed a little from Paul's teaching, and that something has been missed by us, but it is only a very little thing. Therefore, he should reasonably close his eyes to it, or at least not make it so great, so that the unity of the churches would not be torn apart by this small occasion. He answers them with this very beautiful proverbial saying: "A little leaven leaveneth the whole dough", and this is a warning which Paul respects greatly.
(107) We too must pay great attention to this warning in this day and age. For the Sacramentarians, who deny the bodily presence of Christ in the Lord's Supper, nowadays also accuse us of being quarrelsome, harsh and intractable, because we disrupt Christian love and the harmony of the churches because of the one article of the Sacrament. We are supposed to be
1)' vera is missing in the Jenaer and in the Erlanger.
We do not attach so much importance to this minor article, which, moreover, is uncertain and has not been sufficiently explained by the apostles (especially since they otherwise agree with us on the other articles of Christian doctrine, which are more necessary and more important), that for the sake of this article alone we do not take into consideration either the whole Christian doctrine or the general unity of all churches.
(108) With this very apparent (plausible) reason, they not only make us hated by their own, but also mislead many good people, who judge that we deviate from them out of mere obstinacy or for some selfish (privato) motive. But these are the devil's ploys, by which he tries to overthrow not only this article, but the whole Christian doctrine.
To this reason of theirs we answer with Paul: "A little leaven leaveneth the whole dough. In philosophy, if a small error is made at the beginning, a very great error comes out at the end. So in theology, a small error overturns the whole doctrine. Therefore, doctrine and life are to be separated from each other as far as possible. Doctrine is not ours, but God's, whose appointed servants we are only. That is why we cannot let up or change even one tittle of it. Life is ours, therefore, as far as it is concerned, the sacramentarians cannot demand anything from us that we do not want to and should not gladly take upon ourselves, take credit for and suffer, if only doctrine and faith remain unharmed; with regard to this, we always have this word of Paul in our mouths: "A little leaven" etc. In this piece we cannot give way even a hair's breadth. For doctrine is like the mathematical point, and therefore cannot be divided, that is, it cannot suffer anything to be taken away or added. On the other hand, life, which is like the physical point, can always be divided, can always yield something.
110. the smallest splinter in the eye damages the eye. Therefore the Germans say of the eye medicine: Nothing is good in the eyes, and Christ says [Matth. 6, 22.]: "The eye is
of the body light. If thine eye be single, thy whole body shall be light" etc. [Luc. 11, 34.], and after that [v. 36.]: "If your body has no bit of darkness, it will be completely light" etc. With this figurative speech Christ indicates that the eye, that is the doctrine, must be pure, clear and pure, so that it has absolutely no piece of darkness, no little cloud etc., and Jacobus, not from his own spirit, but no doubt because he heard it from the apostles, said very beautifully [Jac. 2, 10.): "Whoever sins against One, is wholly guilty." Therefore the doctrine must be an uninterrupted (perpetuus) and round golden circle, in which there must be no crack. For as soon as even the smallest crack enters, the circle is no longer whole etc. What does it profit the Jews that they believe in One God, namely the Creator of all things, that they also believe in other articles and accept the whole holy scripture, while they deny Christ? Therefore, whoever sins in One is entirely guilty.
Therefore, this passage must be well noted against this argumentum, with which they slander us, that we violate love to the greatest harm of the church. We are certainly willing to keep peace with all and show them love, if only they will let us keep the doctrine of faith whole and unharmed. If we cannot obtain this, they demand love from us in vain. Cursed be the love which is kept to the detriment of the doctrine of faith, to which everything must give way, love, apostles, angels from heaven etc.
(112) Therefore, they sufficiently show how great they consider the glory of the word, since they slanderously belittle this matter. If they believed that it was the word of God, they would not play with it in this way, but would hold it in the highest esteem and ascribe faith to it without all disputation and doubt, 1) and would know that one word of God is all, and all words of God are one; likewise they would know that one article is all, and all articles are one, and that when one is lost, all are lost. For they hang
1) et dubitatione is missing in the Wittenberg.
together and are embraced by a common bond.
Therefore, let us let them glory in concord and Christian love, but let us exalt the glory of the word and faith. Love can be neglected at times (in loco) without danger, but not in the same way the word and faith. The task of love is to tolerate everything, to yield to all. On the other hand, it is the duty of faith to suffer nothing, to yield to no one. Love, which gladly yields, believes, accepts, and suffers all things, is often deceived; but when it is deceived, it does not receive such harm as might in truth be called harm, that is, it does not lose Christ, and is not angry because of it, but retains its way of always doing good, even to the ungrateful and unworthy. On the other hand, where blessedness is concerned, when false teachers teach lies and error under the appearance of truth and deceive many, one must certainly not let love prevail, nor approve of error. For here not a benefit is lost, which was done to an ungrateful person, but one loses the word, faith, Christ, eternal life etc.
Therefore, if you deny God in one article, you have denied Him in all, because God is not divided into many articles, but all is in each article, and One is in all articles. Therefore, we constantly answer the sacramentarians who accuse us of not respecting love with this saying of Paul: "A little leaven leavens the whole dough"; likewise: Discipline and honor, faith and eye suffer no jest. 1)
(115) I have said this in many words in order to strengthen our people and to instruct others who may be annoyed by our constancy and think that we have no valid (certas) and important causes for this constancy. Therefore, let us not be moved by their boasting so much about their efforts for love and unity. For who^GOtt
1) Cf. the note Col. 139, Cap. 2, s 78.
and does not love his word, with him there is nothing in what or how much he loves.
With this saying, Paul reminds both teachers and listeners not to think that the doctrine of faith is something small or trivial that we can play with as we please. It is the ray of sunshine that comes from heaven and enlightens, ignites and guides us. But just as the whole world, with all its wisdom and power, cannot bend the rays of the sun that descend straight from heaven to earth, so also nothing can be taken away from the doctrine of faith, nor can anything be added to it, or it will be completely perverted etc.
V. 10. I promise myself to you in the Lord.
117 As if to say: I have reminded, fortified and chided you enough, if only you would listen. But I have good confidence in you in the Lord.
118 Here the question arises whether Paul was right in saying that he had good confidence in the Galatians, especially since the Scriptures forbid trusting in men.
Both faith and love believe, but they are different objects to which they are directed. Faith believes God, therefore it cannot be deceived; love believes man, therefore it is often deceived. But the confidence that love has is so necessary for the present life that life in the world could not exist without it. For if a man did not believe and trust another, what kind of life would we have on earth? Christians, because they have love, believe more easily than the children of this world. For good confidence in people is a fruit of the Spirit or Christian faith in the godly. Therefore Paul also has good confidence in the fallen Galatians, but in the Lord, as if he wanted to say: As far as I trust you, as the Lord is in you and you in him, that is, as far as you remain in the truth. If you fall away from it, deceived by the servants of Satan, I will no longer trust you either. In this way, the godly may believe and trust men.
You will not be of a different mind.
(120) Namely, as to the doctrine and faith as you have heard and learned from me, that is, I promise myself to you that you will not accept any other doctrine that differs from mine.
But he that deceiveth you shall bear his judgment, whosoever he be.
121 With this statement Paul condemns the false apostles like a judge sitting on the judgment seat and calls them by a very hateful name people who confuse the Galatians, who they thought were exceedingly godly people and much better teachers than Paul.
122 At the same time, by this terrible judgment, with which he condemns the false apostles with such certainty, he wants to persuade the Galatians to avoid them as the most harmful pestilence, as if he wanted to say: What do you hear those harmful men who do not teach but only mislead you? The doctrine they teach you is nothing else than misleading the conscience. Therefore, however great they may be, they will receive their condemnation.
But from these words: "Let him be who he will" it can be understood sufficiently that the false apostles were very good and extremely holy people according to the outward appearance, and perhaps there was among them some outstanding disciple of the apostles who was a man of great name and important reputation. For it is not in vain that he uses such great and significant words. In the same way he speaks Cap. 1, 8: "But if we, or an angel from heaven, preach any other gospel to you than that which we have preached to you, let him be accursed: Why does Paul violate love? Why is he so obstinate in so trifling a matter? Why is he so hasty in pronouncing the sentence of eternal damnation against those who are as much servants of Christ as he is? He cares nothing about all this, but curses and condemns in the most certain and certain way those who violate the doctrine of the faith, such as holy, learned and high
respected people they may be in terms of outward appearance.
In the same way, today we also consider as banished and condemned those who say that the article of the Sacrament of the Body and Blood of the Lord is uncertain, or who do violence to the words of Christ in the Lord's Supper. We want to have all articles of Christian doctrine, large and small (although for us none is small), pure and certain with the greatest rigor, and this is most necessary. For doctrine is our only light, which enlightens and guides us and shows us the way to heaven; if it has been made unstable in one piece, it must necessarily become completely unstable. Where this happens, love can help us nothing. We can be blessed without love and harmony with the sacramentans, but not without pure doctrine and faith. Otherwise, we will gladly show love to those who agree with us in all the articles of Christian doctrine (pie sentiunt), and we will keep unity with them. Even, as much as is in us, we want to keep peace with our enemies and pray for them who, out of ignorance, blaspheme our doctrine and persecute us. But let us not do the same to those who knowingly and against their conscience violate one or more articles of Christian doctrine.
(125) And Paul teaches us here by his example to be so persistent, since he predicts with the utmost certainty that they will bear their judgment, because of a matter which, as it seemed to the false apostles and their disciples (for both thought, the former, that they taught rightly and godly, the latter, that they believed rightly and godly), was not only quite trivial, but also exceedingly unreasonable. Therefore, as I often remind you, doctrine must be carefully distinguished from life. Doctrine is heaven, life is earth. In life, sin, error, impurity and misery, as they say, are in vinegar. There, love should be able to endure, to suffer, to be deceived, to believe, to hope, to endure everything; there, the forgiveness of sins should be at its greatest, if only sin and error are not denied. But in the
Doctrine, as there is no error in it, does not require forgiveness of sins.
That is why doctrine and life cannot be compared to each other. A bag of doctrine is worth more than heaven and earth, so we do not suffer it to be violated in the slightest. But with the errors of life we can overlook a great deal (egregie). For we too are daily lacking in life and conduct (moribus), all the saints are also lacking, and they earnestly confess this in the Lord's Prayer and in the holy Christian faith. But our doctrine is pure by God's grace; we have all articles of faith firmly and well founded in the holy Scriptures. The devil would like to defile and pervert them. That is why he attacks us so cunningly with this apparent reason of love and unity of the churches, which must not be violated etc.
But I, brethren, if I still preach circumcision, why do I suffer persecution? Then the anguish of the cross would have ceased.
In order to leave no stone unturned to bring the Galatians back into line, Paul now brings a proof taken from his own example. He says that by denying the righteousness of circumcision, I have incurred the bitterest hatred and persecution of the chief priests, the elders of the people, and all my fellow-citizens. If I were to attribute righteousness to circumcision, the Jews would not only not persecute me, but would also praise and love me. But now, because I preach the gospel of Christ and the righteousness of faith, since the law and circumcision have been done away, I suffer persecution.
On the other hand, the false apostles, in order not to suffer the cross and this bitter hatred of the Jewish people, preach circumcision, and so they put themselves in favor with the Jews and keep them as friends. Thus he says below, Cap. 6, 12: "They compel you to be circumcised" etc. Moreover, they would have liked to bring about that there would be no discord at all, but the highest peace and unity between Gentiles and Jews. But it is impossible
It is essential that this be done without harming the doctrine of faith, which is a doctrine of the cross and full of anguish.
Therefore, when he says, "If I still preach circumcision, why do I suffer persecution? If I still preach circumcision, why do I suffer persecution?" he means to indicate that it would be a great inconsistency and something quite wrong (indignitatem) if the persecution of the cross had ceased. In the same way he speaks 1 Cor. 1, 17: "Christ sent me to preach the gospel, not with wise words, lest the cross of Christ should come to nothing", as if he wanted to say: I would not like the trouble and the cross of Christ to be taken away.
Here someone would like to say: According to this, the Christians are extremely nonsensical that they expose themselves to dangers of their own free will. For by their preaching they accomplish nothing but to invite the wrath and hatred of the world upon themselves and to arouse vexation. That is, as he says, to labor in vain and to strive for nothing but hatred. This, says Paul, is not offensive to us and gives us nothing to strive for, but only makes us stout-hearted and urges us to have good hope for the prosperity and growth of the church, which flourishes and grows under the cross. For Christ, the head and bridegroom of the church, must reign in the midst of his enemies, Ps. 110:2. On the other hand, when the cross is taken down, and the rage of the tyrants and heretics, as well as the arousal, has ceased, and the devil keeps his palace, and all is at peace, it is a sure sign that the pure doctrine of the Word is gone.
This was also noted by Bernard, who said that the church is at its best when it is attacked on all sides by Satan with violence and cunning, and at its worst when it lives in the highest peace. And in a beautiful way he draws by a somewhat hard trope (per catachresin) this word from the song of Hezekiah [Is. 38, 17. according to the Vulgate]: "Behold, in peace my bitterness is most bitter", which [Hezekiah] lives in the person of the church in security and peace.
132. that is why Paul considers this to be a very
This is a sure sign that the gospel is not one in which peace remains when it is preached. On the other hand, the world takes this for a certain sign that the gospel is a heretical and seditious doctrine, because it sees that the preaching of it is followed by great unrest, disruption, uproar, sectarianism. Thus God puts on the larva of the devil, and the devil the larva of God, and God wants to be recognized under the larva of the devil and wants the devil to be rejected under the larva of God.
The agony of the cross" can be understood in an active and in a passive way1. The cross immediately follows the teaching of the word, according to the saying Ps. 116, 10: "I believe, therefore I speak. But I am greatly afflicted."
But the cross of the Christians is their persecution, because they suffer shame, and yet no one has compassion on them, and therefore it is very annoying. First, they suffer as if they were the most wicked of evildoers, and this is what the prophet Isaiah himself foretold of Christ, Cap. 53:12: "He is numbered with the transgressors. Then the punishments of murderers, thieves, etc. are lightened, and men are moved by compassion toward them; there is no anger connected with the punishment. On the other hand, the world thinks, as it judges, that Christians are harmful people, that no punishment severe enough can be inflicted on them for their misdeeds, and is not moved by pity, but inflicts on them the most disgraceful death penalty, and thinks that it derives a twofold advantage from it, first, that it does God a service by killing them, and second, that it hopes that public peace will be restored when these harmful people are done with. Therefore, the cross and the death of the blessed are full of aversions.
135 But, says Paul, let not this shameful treatment (indignitas) and the long duration of the cross of Christ and the aversion move you, but rather let this move you
1) "The aggravation of the cross" in an active way is the aggravation which the preaching of the cross causes to the unbelievers; in a suffering way the annoying suffering which the believers, the confessors of the gospel, have to endure.
For as long as this lasts, Christianity (res christiana) is very well off. In this way, Christ also comforts his followers, Matth. 5, 11. 12: "Blessed are you," he says, "when men revile and persecute you because of me, and speak all kinds of evil against you, if they lie about it. Be glad and of good cheer, for you will be well rewarded in heaven. For so they persecuted the prophets that were before you." The Church will not let this joy be snatched away from her. That is why I would not like the pope, bishops, princes, and gushers to be united with us. Because such unity would be a certain sign that we have lost the right doctrine.
In short, as long as the church teaches the gospel purely, it must suffer persecution. For the gospel praises the mercy and glory of God and exposes the wickedness and wiles of the devil and paints him with his proper colors, stripping him of the robe of divine majesty with which he deceives the whole world, that is, it shows that all worship, religiones, orders, devised by men, likewise the statutes of celibacy, of food, etc., by which men think they can earn forgiveness of sins and eternal life, are ungodly things and doctrines of the devils. Therefore, the devil is tempted by nothing more than by the preaching of the gospel. For it takes away the guise of God and reveals him for who he really is, namely the devil, not God. Therefore, it is impossible that the anger of the cross does not follow when the gospel blossoms, or surely the devil is not really hit, but only gently stroked. When he is struck, he does not rest, but begins to rage terribly and to shatter everything.
137 Therefore, Christians (if they want to keep the word otherwise) should not be angry or frightened when they see the devil loose and raging (ruptis habenis furere), that the whole world is stirred up, that tyrants show their cruelty, that sects arise, but should certainly know that these are signs of which one should not be frightened, but of which one should rejoice, as Christ interprets it [Matth. 5, 12.]
joyful and confident" etc. Far be it, therefore, that the vexation of the cross be lifted, which would happen if we preached what the prince of this world and his members gladly heard, namely, the righteousness of works, and then we would have a gracious devil, a favorable world, an inclined pope and prince. . But because we praise the benefits and glory of Christ, they persecute us and take away our goods and our bodies.
V. 12. Would to God that they also were cut off who disturb you.
Is this apostolic, then, that he not only declares that the false apostles are destroyers, that he condemns them and hands them over to the devil, but also wishes them to be completely cut off and perish, which is clearly cursing? But I think that Paul alludes to circumcision, as if he wanted to say: They force you to be circumcised, but God wanted them to be cut out from the roots.
Here the question arises whether a Christian may curse. He may, but not always and for any reason. If it has come to the point that the word is to be cursed or the teaching blasphemed, and consequently God Himself, then reverse the judgment and say: Praise be to God and His word, and cursed be everything that is besides the word and God, be it an apostle or an angel from heaven. Thus he said above, Cap. 1, 8. "So also we or an angel from heaven," etc., "let him be accursed." There you can see that Paul respects "a little leaven" so great, that he also presumes to curse the false apostles, who according to outward appearance were men of great renown and great holiness. Therefore, we should not disregard the leaven of doctrine, for however little it may be, if it is despised, it is the cause that one gradually loses truth and blessedness, and denies God. For if the word is falsified and (what must necessarily follow) God is denied and blasphemed, there remains no hope of salvation. But if we are blasphemed, cursed and killed, nevertheless He is still present who
can resurrect us, free us from the curse, death and hell.
Therefore, we should learn to make the majesty and prestige of the Word great and glorious. For it is not something small, as the enthusiasts think nowadays, but a tittle is greater than heaven and earth. Therefore, we do not take love or Christian unity into consideration, but use the judgment seat, that is, we curse and condemn all who in the slightest way pervert or violate the majesty of the divine Word, for a little leaven leaveneth the whole dough. But if they leave us the word whole and unharmed, we are ready not only to maintain love and unity with them, but also to offer to be their servants and to do everything. But if they do not want this, they may perish and be cast into hell, not only they, but also the whole world with the pious and the ungodly, only that God may remain. If he remains, life and blessedness also remain, and the godly will also remain.
Therefore Paul is right in cursing these destroyers and pronouncing the sentence that they are cursed with all that they are, teach and do, and that he wishes them to be cut off from this life and especially from the church, that is, that God will not give prosperity and happiness to their teachings and all their activities, and this curse came from the Holy Spirit. Thus Peter curses Apost. 8, 20 to Simon. He says: "That you be damned with your money" etc. And in the Holy Scriptures there are many curses against such destroyers of consciences, especially in the Psalms, such as Ps. 55:16: "Death overtakes them, and they must go to hell alive"; likewise [Ps. 9:18]: "Oh, that the wicked should be turned to hell."
Up to this point, Paul has fortified the article of justification with the strongest grounds of proof. Then, in order to leave nothing to be desired, he has added here and there to this discussion (disputationi) words of reproach, praise, exhortations, threats etc. At the end he has also cited his own example that he suffers persecution
because of this doctrine, and thereby admonishes all the godly not to be angry and frightened if they should see that in the time of the gospel turmoil, agitations, sects etc. arise, but rather to rejoice and be confident. For the more the world rages against the gospel, the better is the cause (negotium) of the gospel.
This should be the most pleasant comfort for us today. For it is certain that the world hates and persecutes us for no other cause than because we confess the truth of the gospel. It does not accuse us of being thieves, adulterers, murderers, etc., but abhors only this one thing about us, that we teach Christ in a godly and pure way and do not want to stop protecting the truth. Therefore we can already see from the fact that our teaching is holy and divine that the world hates it so bitterly. For otherwise there is no doctrine so ungodly, foolish, ridiculous, corrupt, which the world does not gladly accept, admire (exosculatur) and defend, then also treat reverently, favor, flatter and do everything [to will] to the professors of it. But the doctrine, which serves for godliness, life and blessedness, and the servants of the same it detests to the highest degree, does it all dishonor etc. This, then, is a striking proof that the world is so to us only because it hates the Word.
(144) Therefore, when the adversaries reproach us that nothing else arises from this teaching but wars, riots, agitations, mobs, and innumerable other evils, we should answer: Blessed be the day when we may see this. But [they say] the whole world will be aroused. Quite so; if it were not agitated and the devil did not rage so and put everything into unrest, we would not have the pure doctrine, which must be followed by this unrest and raging. Therefore we take this as a very great good, which you believe to be something evil.
Doctrine of good works.
145 Now follow exhortations and commandments concerning right conduct (de bonis moribus). For the apostles have this habit, that after they have taught the doctrine of the
The first part of the doctrine, which they have presented to the faith and taught to the consciences, also adds commandments concerning conduct, by which they exhort the faithful to perform the Christian duties (officia pietatis) on one another, and this part of the doctrine is also understood and taught to some extent by reason, but of the doctrine of faith it knows nothing at all.
So that it does not appear as if the Christian doctrine abolishes a good conduct and disputes against the orders of the world regime, the apostle also exhorts to good works 1) and honorable outward conduct, to observe love, harmony etc. Therefore the world cannot justly accuse Christians of abolishing right conduct, of destroying public peace, respectability etc., because they teach [right] conduct and all virtues better than anyone else, whether philosophers or persons in authority, because they accept faith [in doing so]. 2)
But you, brethren, are called to freedom. But see to it that through freedom you do not give place to the flesh, but through love serve one another.
147 As if he wanted to say: You have already attained freedom through Christ, that is, you are above all laws according to conscience and before God, you are happy (beati) and blessed (salvi), Christ is your life. Therefore, although the law, sin and death terrify you, they can neither harm you nor plunge you into despair. This is your glorious and inestimable freedom. Now it behooves you to be careful that you do not give place to the flesh through freedom.
This evil is extremely widespread, and it is the worst thing that Satan instigates in the doctrine of faith, namely, that he immediately draws this freedom, with which Christ has set us free, in many to give place to the flesh. This is what Jude complains about in his epistle, saying [v. 4]: "Some people have crept in next to us who are ungodly and deprive the grace of our God.
1) Wittenberg: operibus. Jenaer and Erlanger: moribus.
2) This paragraph takes up an entire column in Menius' translation.
tes on the will of God." For the flesh understands nothing at all of the doctrine of grace, namely, that we are not justified by works but by faith alone, that the law has no right over us. Therefore, as soon as it hears this doctrine, it draws it upon itself, and immediately makes this conclusion: "If we are without law, let us live as we please; let us do nothing good, let us give nothing to the poor, much less let us suffer anything evil. For there is no law to compel or bind us.
Therefore there is danger on both sides, but one is more bearable than the other. If grace or faith is not preached, no one is saved, for faith alone makes one righteous and saved. On the other hand, when faith is preached, as it must necessarily be preached, the greater part of men understand the doctrine of faith carnally, and prefer the freedom of the spirit to the freedom of the flesh. This can be seen today in all classes, high and low. All boast that they are evangelical, boast of Christian freedom, and yet follow their lusts, turn to avarice, pleasure, pride, envy etc. No one does his duty faithfully, no one serves others through love etc. This shameful behavior (indignitas) sometimes makes me so impatient that I often wish that such sows, who trample the pearls with their feet, were still under the tyranny of the pope. For it is impossible that this people of Gomorrah should be governed by the gospel of peace.
150 Then we ourselves, who teach the word, do not do our duty in the light of truth with such diligence and zeal as we did before in the darkness of ignorance. For the more certain we are of this liberty which Christ has acquired for us, the colder and more indolent we are in dealing with the word, in praying, in doing good works, in suffering evil, etc., and if Satan did not afflict us inwardly with spiritual temptations, and outwardly with persecutions of the adversaries, and likewise with contempt and ingratitude from our own people, we would become quite sure, lazy, and unskilled in every good work, and thus in time lose the knowledge of the truth.
Those who do not believe in Christ and faith in him would leave the ministry of the word and seek a way of life that is more comfortable for the flesh. Many of our people are already beginning to do this, moved by the fact that, while working in the Word, they not only cannot earn their living from it, but are also treated most shamefully by those who, through the preaching of the Gospel, have freed them from the most miserable bondage of the pope. They leave the poor and annoying Christ, involve themselves in the affairs of this life and serve their belly, not Christ, but what they will gain from it (quo fructu), they will learn in time.
151. Since we know that the devil is after us, who have the word, in the strongest way (for he holds the others captive according to his will) and is eager to take this freedom of the spirit from us, or at least to cause us to take it by force, Therefore, following the example of Paul, we teach and admonish our people with the greatest diligence and care, that they should not believe that this freedom of the Spirit, which Christ acquired through his death, was given to them for the purpose of giving place to the flesh, or, as Peter says [1 Pet. 2:16], that they might have it to cover wickedness, but that they might serve one another through love.
So that, as we have said, Christians do not abuse this freedom, the apostle imposes a bondage on their flesh through the law of love among one another; therefore let the godly remember that for Christ's sake they are free in conscience before God from the curse of the law, from sin, and from death, but that they are servants in body. Here, according to this commandment of Paul, one should serve the other through love. Therefore, let each one strive to do his duty carefully in his profession and to help his neighbor in whatever way he can. This is what Paul demands of us in these words: "By love serve one another," which do not let the saints be free according to the flesh, but subject them to bondage etc.
But this doctrine, that we should show love to one another, cannot be applied in any way.
The Christians are happy to obey them in this. Christians are happy to obey this. But others, when this freedom is preached, immediately conclude: "If I am free, I may do what I want. This thing is mine, why should I not sell it as dear as I can? Likewise: Since we are not blessed because of our good works, why should we give to the poor? etc. These surely shake off this yoke and bondage of the flesh, and draw the freedom of the spirit upon licentiousness and wantonness of the flesh. To these sure despisers we proclaim for certain (although they do not believe us, but ridicule us) that if they use their bodies and goods according to their will (as they certainly do, because they do not help the needy, do not give right goods in trade [non mutuum dant], but defraud the brethren, usurp them with right and wrong etc.) that they, I say, are not free, however much they may boast of it, but that they have lost Christ and freedom and are servants of the devil, and that they are now seven times worse under the name of Christian freedom than before under the tyranny of the pope. For the devil, who had been cast out, has again entered into them, having taken with him seven other spirits more wicked than he etc. Therefore it became worse with them afterwards than it was before [Matth. 12, 45].
We have the divine command to preach the gospel, which proclaims to all men that they are free from the law, from sin, from death, from the wrath of God by grace for Christ's sake, if only they believe. etc. It is not in our will or power to hide this freedom, which has already been made known through the gospel, from men or to revoke it, because Christ gave it to us and brought it about through his death, and we cannot force even those sows who fall by force into the unbridled nature of the flesh to serve others with their bodies and goods. Therefore, we do what we can, that is, we diligently exhort them to do so. If we do not achieve anything with our exhortations, then we order the matter to be settled.
GOtte; who in his time will inflict the deserved punishments on these despisers.
In the meantime, we are comforted by the fact that our work and diligence on the blessed is not in vain, many of whom have undoubtedly been torn out of the bondage of the devil through our service and brought into this freedom of the spirit. These few, who recognize the glory of this freedom of the spirit and are again ready to serve others through love, and know that they are debtors of the brethren according to the flesh, please us more than the countless multitude of those who abuse this freedom can grieve us.
156 Paul speaks with quite proper and clear words when he says: "But you, dear brethren, are called to freedom. Now lest anyone dream that he is speaking of the freedom of the flesh, he himself explains what kind of freedom he means by saying, "Only see to it that through freedom you do not give place to the flesh, but through love serve one another." Therefore let every Christian know that through Christ he has been made Lord in his conscience over the law, sin, death etc. so that these have no right over him etc. On the other hand, he should also know that this outward bondage is laid upon his body, that he should serve his neighbor through love. But he who understands Christian liberty differently uses the goods of the gospel to his own destruction, and is a worse idolater under the name of a Christian than he was before under the pope. Now Paul goes on to make clear from the holy ten commandments what it means to "serve through love".
For all the laws are fulfilled in one word: Love your neighbor as yourself.
After Paul laid the foundation of the Christian doctrine, he used to build gold, silver and precious stones on it. But the foundation is none other, as he says in the first letter to the Corinthians [Cap. 3, 11], than Jesus Christ himself or the righteousness of Christ. On this foundation he builds good works, and indeed truly good works, which he summarizes in this short commandment: "Love your neighbor as your neighbor.
yourself," as if to say: When I say that you shall serve one another by love, I mean the same thing that the law says elsewhere [Deut. 19:18.], "You shall love your neighbor as yourself." This means to interpret the Scriptures and the commandments of God correctly.
The thought that the Sophists have of the word "love" is quite cold and null. For they say that to love is nothing other than to grant good to someone, or that love is a quality (qualitatem) inherent in the mind (inhaerentem animo) by which man produces (elicit) a movement of the heart or an action that is called "granting good" (bene velle). This is a quite naked, meager and mathematical 1) love, which, that I say so, has not taken on flesh and blood (non est incarnata), nor does it come to action. On the other hand, Paul says that love must be a servant, and if it is not in the exercise of service, it is not love.
159) But by citing the commandment of love, he attacks in passing (oblique) at the same time the useless (vanos) teachers, against whom he directs his arrows, in order also to defend and fortify his doctrine of works against them, as if to say: Hitherto I have taught you, dear Galatians, the right and spiritual life; now I will also teach you truly good works, and that for this reason, that ye may know that those ridiculous and raving works of ceremonies, which the false apostles alone insist upon, are far inferior to the works of love. For this is the folly and the rage of all godless teachers and enthusiasts, that they not only leave the right ground and the pure and well-founded doctrine, but also, because they cling to their superstition, do not touch the right good works, and therefore, as Paul says [1 Cor. 3:12], build on the ground only wood, hay and stubble. Thus the false apostles, who were the most vehement defenders of works, did not teach or insist that works of love should be done, that Christians should love one another, that they should be ready to help their neighbor in any way.
1) mathematica, that is, that exists only in the imagination, like the mathematical point.
They insisted only on the need to keep circumcision, to observe days, months, etc. They could not teach other good works, because if Christ is destroyed and the doctrine of faith is darkened, it is impossible that the right custom, the right practice, the right understanding of good works should be kept. Nor could they teach other good works, for when the foundation, Christ, is destroyed, and the doctrine of faith is darkened, it is impossible for the right custom, the right practice, the right understanding of good works to remain. For when the tree is taken away, the fruit must necessarily be taken away also.
(160) In the same way, nowadays, the spirits of the pagans talk about the doctrine of good deeds. Therefore, it is necessary for them to teach only fanatical and superstitious works. They have taken away Christ, they have cut down the tree, they have overturned the foundation, therefore they build on the sand and can build on nothing but wood, hay and stubble. They pretend to love masterfully, humility etc., but in reality they do not love with action and with truth, as John says [1 Ep. 3, 18], but only with words and with the tongue etc. They feign great holiness, and by this feigned holiness they deceive men into thinking that their works are delicious and pleasing to God. But if you look at this in the light of the Word, you will find that they are only juggleries with ridiculous and trivial things that only concern place, time, clothes, reputation of the person etc.
For this reason, it is just as necessary for godly teachers to insist as diligently on the doctrine of works as on the doctrine of faith. For Satan is opposed to both doctrines and resists them most fiercely. But faith must be planted first, for without it it is impossible to understand what is a good work that pleases God.
162) That Satan also hates the doctrine of true good works is evident from this. For although all men have a certain natural knowledge implanted in their hearts, by which they are naturally convinced that one must do to another as he would have him do to him, that he must not be made to feel that he is being made a fool.
(this sentence and similar ones, which we call the natural law, are the basis of human law and all good works), but human reason is so corrupted and blind by the devil's guilt (vitio) that it does not understand this innate knowledge, or even if it understands it, reminded by God's word, it still knowingly neglects and despises it (so great is the power of Satan).
163) Then there is the evil that the devil so listens to all those who deal with their own righteousness (justitiarios) and to all heretics that they leave the doctrine of truly good works undone and only insist on childish ceremonies or whimsical (portentosa) works that they themselves have devised. Reason, which does not understand anything about faith, regards these as great and delights in them extraordinarily. Thus, the people in the papacy did many such foolish and futile works, which God neither commands nor demands, with great pleasure, diligence, zeal, and at great cost.
164 We see the same zeal for futile things today among the "Rottirer" and their disciples, but especially among the Anabaptists. But in our churches, where the right doctrine of good works is most diligently practiced, one cannot be too surprised to see that there is a great deal of sluggishness and sleepiness. The more we exhort and incite people to do good works, to show love for one another, to lay aside their belly care, etc., the more sluggish and cold they become to all exercises of godliness. Therefore Satan with all his might hates and hinders not only the doctrine of faith, but also of good works; here, that our people should not learn them, or, if they know them, do not put them into practice; there, the hypocrites and heretics neglect them altogether, and in the meantime teach foolish ceremonies, or ridiculous and fanciful works, instead of them, by which people are taken in and delight in them. For the world is not ruled by the gospel and faith, but by the law and superstition.
The apostle therefore earnestly exhorts Christians that after they have heard and accepted the pure doctrine of faith,
should also perform righteous works. For even in the justified there remain remnants of sin, which strive against faith as well as against right good works, and draw away from them. Then human reason and the flesh, which in the saints is opposed to the Spirit (but in the ungodly it reigns with all its might), is naturally moved (afficitur) by Pharisaic superstition, that is, it takes more pleasure in God being measured according to the thoughts of reason and the flesh than according to fine words, and does with much greater zeal the works that it has chosen for itself than those that God has commanded. Therefore, godly teachers must take as much trouble to teach and inculcate love that is not feigned, or to insist on truly good works, as they take trouble to teach faith.
Therefore, let no one think that he knows this commandment perfectly: "Love your neighbor" etc. It is indeed very short and quite easy, as far as the words are concerned, but where are teachers and listeners who "practiced" and performed this rightly with teaching, learning and living? Therefore these words: "By love serve one another," are the same: "Love thy neighbor as thyself," are eternal words, which no godly person sufficiently considers, insists upon, and practices, and, what is to be wondered at, the godly have this challenge, that their conscience immediately afflicts them, if they omit even a very slight thing, which they should have done, but not also if they neglect love (which happens daily), and their heart is not pure and brotherly-minded toward their neighbor. For they do not regard the commandment of love as great as their superstition, from which they are not completely free in this life etc.
Therefore Paul accuses the Galatians with these words: "For all the laws are fulfilled in one word", as if he wanted to say: You are lovely people, drowned in superstition and your ceremonies of place, time, food 1) which benefit neither you nor others, and meanwhile you neglect love, which should have been practiced alone.
1) ei to is missing in the Wittenberg.
What folly this is! Jerome also says: "We hurt our bodies with vigilance, fasting, work etc., and we neglect love, which alone is the mistress and master of works. And this is seen in a particularly conspicuous way (egregie) in the monks, who most strictly observe their statutes of ceremonies, food, clothing etc.. If they omit anything, even the slightest thing, they commit a mortal sin. But if they not only neglect love, but also hate each other most bitterly, they do not sin or transgress against God.
Therefore, with this commandment, Paul not only teaches good works, but also condemns foolish and superstitious works. For he not only builds gold, silver and precious stones on the ground, but also destroys the wood, burns the hay and the stubble.
God did well to give the Jews many ceremonies, for by doing so He wanted to show that the naturally superstitious heart of man does not ask anything about love, but is inclined to ceremonies and takes pleasure in carnal righteousness. But in the meantime, God also testified by example in the Old Testament how highly He had always esteemed love and wanted even the law with its ceremonies to give way to it. Since David was hungry and those with him had nothing to eat, they ate the holy bread, which according to the law only the priests were allowed to eat, but not the laity etc. The disciples broke the Sabbath by plucking ears of corn. Christ himself also broke the Sabbath, as the Jews interpreted it, by healing the sick on the Sabbath. All this indicates that love must be given priority over all laws and ceremonies, and that God requires nothing from us so much as love for our neighbor. Christ also testifies to the same when he says [Matth. 22, 39]: "The other is equal to it" [etc.].
V. 14. For all the laws are fulfilled in One Word, in which: Love your neighbor as yourself.
170 As if to say: Why do you burden yourselves with the law? Why do you bother
you anxiously and torment yourselves with the ceremonies of the law of meals, days, places etc. ? that one must eat, drink, keep holidays, sacrifice etc. in such a way? Leave off these useless things (ineptiis) and hear what I say. All laws are fully comprehended in this One Word: "Love your neighbor as yourself." God certainly has no pleasure nor need of this observation of legal customs, but now requires this of you, that you believe in Christ, whom He Himself sent; then you are perfect in Him and have everything. But if you want to add laws to faith, which is the most pleasing service of God, then you should know that all laws are included in this very short commandment: "Love your neighbor as yourself. Strive to keep this commandment, and if it is kept, you will be able to
If you have done this, you will have fulfilled all the laws.
And Paul is the best interpreter of the commandments of God, for he sums up the whole of Moses in a very short sum, and shows that in all his laws, which are almost innumerable, nothing else is contained in a short epitome than this exceedingly short word: "Love thy neighbor as thyself. Reason is annoyed by these small and few words, because it says so briefly: "Believe in Christ", and likewise: "Love your neighbor as yourself". Therefore it despises both, the doctrine of faith and of truly good works. But in the meantime, this very small and exceedingly short 1) word of faith: "Faith in Christ" is for the believers a power of God, by which they overcome sin, death, devil etc., by which they attain blessedness.
172 Thus, as reason judges, the works of serving one another through love are of no consequence, namely, that one teaches the erring, comforts the afflicted. The works, as one serves others through love, are of no importance, namely, that one teaches the erring, comforts the afflicted, straightens out the weak, helps one's neighbor, with which one can only always, that one credits him for his coarse nature (agrestes mores) and his unmannerliness, that one in the church and in the world regiment bears with equanimity complaints, labors, the ingratitude and contempt of the people, obeys the authorities, honors one's parents, and is at home.
1) brevissima is missing in the Wittenberg.
Be patient with a quarrelsome wife, with troublesome servants etc. But believe me, they are such glorious and delicious works that the whole world cannot comprehend their usefulness and dignity (for it does not measure the works or any other things by God's word, but by the judgment of the godless, blind and foolish reason), yes, it cannot even duly appreciate the value of a single, even the smallest truly good work.
Men are therefore far wrong if they dream that they understand the commandment of love. They have it written in their hearts, because they judge by nature that one should do to another what he wishes to be done to him, but from this it does not follow that they understand it, otherwise they would also prove it by deed and prefer love to all works, and would not esteem their water bubbles so highly and make so much fuss about them, that is, their antics and superstitions, as there are: Walking with a sad face and head hanging, being celibate, living on water and bread, living in the desert, using little clothing, and the like. These strange (prodigiosa) and superstitious works, which they choose themselves, while God neither commands nor approves them, they consider so glorious and holy that they far surpass and obscure love, which is the sun of all works. The blindness of human reason is so incomprehensible and boundless that it cannot judge correctly not only about the doctrine of faith, but also about life and works.
174. Therefore, we must fight with all our might, not only against the opinions of our heart, on which we would naturally rather base ourselves in matters of salvation than on the word of God, but also against the shell and the holy appearance of self-chosen works, and thus learn to esteem the works that each one does in his profession as great, even though they seem small and contemptible when they have only God's command, to esteem great the works that each one does in his profession, even though they seem small and contemptible in appearance, if they have only God's command, and on the other hand to despise the works that reason chooses without God's command, no matter how glorious, important, great and holy they may seem.
175. this commandment I have elsewhere diligently
and abundantly covered, so I will just run through it briefly now. It is a short word and beautifully and powerfully spoken: "Love your neighbor as yourself." No one can give a better, more certain and more real example than himself. And there can be no nobler and more highly esteemed virtuous conduct (profundior habitus) than love, and no more excellent object to which love is directed than one's neighbor. Therefore, the example, the behavior and the object (objectum) are the noblest.
Therefore, if you wish to know how to love your neighbor and have a clear example of it, pay careful attention to how you love yourself. Surely, in distress and danger, you would most heartily desire to be loved and to be helped with all the counsel, goods and strength of all men and creatures. Therefore, you do not need a book to instruct and admonish you on how to love your neighbor, for you have the most beautiful and best book, which contains all laws, in your heart. You do not need a teacher in this matter, but only consult your own heart, which will teach you abundantly that your neighbor should be loved as you love yourself.
Furthermore, love is the highest virtue, which is not only ready to serve with tongue, hand, money and goods, but also with the body and even the life, and is not induced to do so by merit or anything else, nor is it hindered by any indebtedness, ingratitude etc. [of the neighbor]. A mother nurtures, cares for etc. her child because she loves it etc.
Finally, no living creature toward which you should practice love is more noble than your neighbor. He is not a devil, not a lion, bear, wolf, not stone, wood, etc., but a being that is quite like you, and there is none living on earth that is more lovely, more amiable, more useful, more kind, more comforting, and more necessary, and that is created by nature for friendly intercourse and social life. Therefore, in the whole wide world, nothing could be presented to us that would be more worthy of our love than our neighbor.
179 But that is the wonderful art of the
Devil, that he can not only darken this noblest object [of our love] most strongly and tear it out of the heart, but also persuade the heart of the completely opposite opinion, so that it thinks that the neighbor is not worthy of love, but of the bitterest hatred, and this he can do very easily. He only reproaches you: Behold, this man has such a fault in himself, he has reviled you, he has harmed you etc. Then this lovable object immediately becomes contemptible, so that he is no longer recognized as the neighbor whom one should love, but is taken for an enemy who is worthy of the greatest hatred. In this way, Satan can wonderfully change the habitum of love in our hearts, so that we turn from lovers of our neighbor into people who belittle, hate and persecute him, and from this commandment: "Love your neighbor as yourself," nothing remains in us but the mere and empty letters and syllables.
But our neighbor is every human being, especially the one who needs our help, as Christ interprets Luc. 10:30 ff. Even if he has offended me or harmed me in some way, he has not taken off his human nature (humanitatem) or ceased to be flesh, blood and a creature of God that is completely equal to me; in short, he does not cease to be my neighbor. As long as the human being remains in him, so long does the commandment of love remain, which demands of me that I do not despise my flesh, that I do not repay evil with evil, but overcome evil with good, otherwise love will never tolerate everything, endure everything etc., 1 Cor. 13, 7.
181 One does not cut off a sick limb, but nurses and heals it, and Paul says that the most dishonest members should be given the most honor [1 Cor. 13:23]. But nature is so blinded and corrupted by the poison of the devil, that even if the children of this world know that someone is gifted with many excellent gifts and virtues, still, when they perceive even one spot or blemish in him, they look at it alone, forgetting all his gifts and the good he has in himself. You will also find many such inhuman, bitter scoffers,
who do not call those whom they wish ill by their proper name, but identify them by a vituperative paraphrase, like the one in Terence: He with the squinting eyes, he with the hawk nose, he with the face full of freckles etc. In short, the world is the devil's kingdom, which most certainly despises faith and love and everything that God says and does.
So Paul commends love to the Galatians and to all the godly (for these alone love), and exhorts them that by it they may serve one another, as if to say, "There is no need to burden yourselves with circumcision and the Mosaic customs (ritibus), but first of all persevere in the doctrine of faith which you have received from me. After this, if ye will do good works, I will show you in one word the highest and greatest works, and how ye may fulfill all the laws: Love one another with right love (per caritatem). You will not lack people whom you can help, for the world is full of people who need the help of others.
This is the perfect doctrine of faith and love and the shortest and longest theology. The shortest in terms of words and sentences (sententias), but in terms of custom and the thing itself, it is broader, longer, deeper and higher than the whole world.
V. 15 But if you bite and devour one another, see to it that you are not consumed one by one.
With these words Paul testifies that peace and harmony cannot exist in the churches, neither in doctrine nor in life, if the foundation is overthrown by ungodly teachers, that is, the faith in Christ, but that other and again other opinions and divisions arise concerning doctrine and life. But once the unity of a congregation is disturbed, there is no end to discord. For since the authors of the divisions (schismatum) disagree among themselves, one teaches this work and the other that it is necessary for salvation. Each holds his own opinion and superstition to be good and wrong.
throws those of the other. Inevitably, then, discord and mobs must arise. That is why they bite and devour each other, that is, judge and condemn each other, until they finally perish.
This is attested not only by the Scriptures, but also by the examples of all times. When Africa was turned by the Manichaeans, they were soon followed by the Donatists, who, also divided among themselves, were divided into three sects etc. In our time, first the Sacramentarians fell away, then the Anabaptists, both of whom are not united among themselves. Thus one sect always gives birth to another, and one condemns the other. When the unity (unitate) ceases, the number, as the mathematicians say, goes to infinity. In the same way, when the unity of the spirit has been violated or destroyed, it is not possible for unity to remain in doctrine and in life, but errors continue to arise on both sides ad infinitum.
We have seen this also in the papacy, in which, since the doctrine of faith lay neglected, it was impossible for unity of spirit to remain. When this was gone, the doctrine of works gave rise to almost innumerable sects of monks. Those who disagreed among themselves measured holiness according to the hardness of the orders and the difficulty of the superstitious works they themselves had devised. Therefore, some wanted to be considered holier than others. Similarly, not only the monks of different orders, but also those who belonged to the same order (professionis) were at odds among themselves; as one potter hated another, so one barefoot (Minorita) hated another etc. Finally, in each monastery there were as many different opinions as there were monks. So long they had envy, discord, strife, poisonous behavior, biting and eating among themselves, until, as Paul says here, they have now been consumed etc.
But those who hold to the doctrine of faith and love one another according to this commandment of Paul do not blame one another's status and works, but each approves of the other's status and the service he performs in his profession. No godly person prefers before God the office of the
He does not distinguish between the position (officio) of a subordinate, because he knows that both are God's order and have God's command. He makes no distinction between the position or work of a father and a son, a schoolteacher and a pupil, a master and a servant, but confesses that both are pleasing to God if they are done in faith and obedience to God. It is true that in the eyes of the world these ranks and their offices are unequal, but this outward inequality does not hinder the unity of the Spirit, by which all have the same opinion and the same faith in Christ, namely, that through him alone we are granted forgiveness of sins and righteousness. Then, as regards outward conduct and ministry, one does not judge another, nor reprove his works, nor praise his own, though they far surpass them, but they confess with one mouth and in one spirit that they have the same Christ as Savior, in whom is no respect of person or works etc.
It is impossible for those who neglect the doctrine of faith and charity and teach superstitious works to do so. A monk does not admit to a layman that the works he does in his profession are as good and as pleasing to God as his own. A nun prefers her status and works to the status and works of a respectable woman who has a husband. She judges that her works are meritorious and serve to obtain grace and eternal life, but a wife does not perform such works. And hence it is that these unholy people, as avarice is wont to adorn itself (ut auri fames), have fiercely insisted and also persuaded the whole world that their status and works are far greater and holier than the status and works of the laity, and if they did not still have and defend this delusion of the holiness of their works among some people today, they would not long retain their prestige (dignitatem) and their wealth. Therefore, you will not be able to persuade any monk or any other saint of works, whoever he may be, that the works of a husband, a wife, a servant, a
Maid etc. that are done in faith and obedience to God are better and more pleasing to God than those superstitious and strange works of their own choosing that they do. For if the cornerstone Christ is rejected, the builders cannot judge otherwise than that they alone are pleasing to God, especially since they do such excellent and great works. So today the Anabaptists dream that they who suffer poverty, hunger, cold and wear little clothing etc. are holy, but others who have property etc. are not equally. Therefore, it is impossible for the works saints and the originators of sects to be at peace with those who do not agree with their opinion, but bite and devour them.
Paul, on the other hand, teaches that such occasions of discord must be avoided and shows how they can be avoided. This, he says, is the way to harmony. Let each one do his duty in the position to which God has called him. He does not exalt himself above others, does not reproach the works of others, and does not praise his own as if they were better, but through love one serves the other. This is the right and simple doctrine of good works.
(190) This is not done by those who have been shipwrecked in the faith, and have imbibed enthusiastic opinions about faith and life or good works, but immediately disagree among themselves about the doctrine of faith and good works, and bite and devour one another, that is, they make accusations and condemn, as Paul says here of the Galatians: "But if you bite one another," etc. as if he wanted to say: Do not accuse and condemn one another for circumcision, for keeping holidays, or for other ceremonies, but rather judge that you serve one another through love. Otherwise, if you continue to bite and devour one another, see to it that you are not consumed, that is, that you perish completely in body. This almost always happens, especially with the founders of sects, as with Arius and others, and in our time with some. For he who lays the foundation on the sand and builds wood, hay and stubble on it must inevitably perish and be burned. For
All this is ready for the fire, not to mention that such bites and devours are also followed by devastation, not only of a city but of whole countries and kingdoms etc. Now he explains what it means to serve one's neighbor through love.
It is difficult and dangerous to teach that we are justified by faith without works, and yet to require works at the same time. If here the servants of Christ and stewards of God's mysteries, who rightly divide the word of truth, are not faithful and wise, then faith and works are immediately mixed together. Each of these two articles, both of faith and of works, must be carefully taught and inculcated, but in such a way that each remains within its proper limits. Otherwise, if works alone are taught, as happens in the papacy, faith is lost. When faith alone is taught, carnal men soon dream that works are not necessary etc.
192 The apostle had begun above [v. 14] to exhort to good works and to say that all laws are fulfilled in one word, namely in this: "Love your neighbor as yourself. Here it might occur to someone: Paul in the whole epistle denies righteousness to the law, because he says: "By the works of the law no flesh is justified" [Cap. 2, 16.]; likewise [Cap. 3, 10.]: "Those who deal in the works of the law are under the curse" etc. But now, since he says that all the laws are fulfilled in One Word, he seems to have forgotten the matter which he treated in this whole epistle, and to have come to an entirely different opinion, namely, this, that those who do the works of love fulfill the law and are righteous. To this objection he answers with these words:
V. 16 But I say, walk in the Spirit.
193 As if to say: I have not forgotten my previous discussion (disputationis) of faith, nor do I now revoke it, since I exhort you to love one another and say that all laws are fulfilled through love, but am completely of the same opinion as before. Therefore I add, so that you may understand me correctly: "Walk in the Spirit" etc.
Refutation of the Sophists' reason for proof: Love is the fulfillment of the law, therefore the law justifies.
194 Although Paul has spoken here actually and clearly, it has not been of any use. For the sophists drew this conclusion from Paul's saying [Rom. 13:10]: "Love is the fulfillment of the law," which they did not understand correctly: If love is the fulfillment of the law, then love is righteousness, so we are righteous when we love. These lovely people infer from the word to the work, from the teaching or the commandments to the life in this way: The law commands love, so it immediately follows that it is also put into practice. It is an extremely inconsistent conclusion if someone wants to prove the works from commandments and conclude the works.
We should fulfill the law and be justified by its fulfillment, but sin stands in the way. The Law prescribes and commands that we should love God with all our heart etc. and our neighbor as ourselves, but therefore it does not follow: This is written, therefore it is done; the Law commands love, therefore we love. You cannot muster a man in all the earth who will love GOtt and neighbor as the Law demands. In the life to come, when we will be completely cleansed from all infirmities and sins and be pure as the sun, we will love perfectly and be righteous through perfect love. In this life, however, the flesh prevents this purity, since as long as we live, sin still clings to it. Therefore, sinful self-love is so powerful that it is far stronger than love against God and against the neighbor. But in the meantime, so that we may be righteous even in this life, we have the mercy seat and throne of grace, Christ; if we believe in Him, sin will not be imputed to us. So faith is our righteousness in this life. But in the life to come, when we will be thoroughly pure and completely free from all sins and evil lusts, we will no longer need faith and hope, but will love perfectly.
196. that is why it is a great mistake that
Justification is attributed to love, which is nothing, or if it is something, it is not so great as to reconcile God, because even the saints, as I have said, love imperfectly and not purely in this life. However, nothing impure will enter the Kingdom of Heaven. But in the meantime we are kept upright by this confidence that Christ, who alone has done no sin, and in whose mouth no deceit has been found, overshadows us with his righteousness. By this screen, the heaven of forgiveness of sins and throne of grace, covered and protected, we begin to love and fulfill the law. But because of this fulfillment we are not justified, nor are we therefore pleasing before God, as long as we live here. But when Christ shall have delivered the kingdom to the Father, and all dominion etc. shall be done, and God shall be all in all, then faith and hope shall cease, and love shall be perfect and everlasting, 1 Cor. 13, 8. This the sophists do not understand. Therefore, when they hear that love is the summa of the law, they immediately conclude: Therefore love justifies. Or again, when they read in Paul's writings that faith justifies, they add: namely, faith that has received its right form through love. This is not the opinion of Paul, as has been said above in detail.
If we were pure from all sins and completely on fire with love for God and neighbor, then we would surely be righteous and holy through love, and there would be nothing else that God could require of us. This does not happen in the present life, but is postponed until the future. We do receive the gift and the firstfruits of the Spirit here, that we begin to love, but very weakly. But if we loved God rightly and completely, as the law [Deut. 6, 5] demands: "You shall love the Lord your God with all your heart" etc., then lack would be as pleasant to us as riches, pain as pleasure, death as life etc. Yes, one who loved God rightly and perfectly could not live long, but would soon be consumed by love.
But now human nature is so corrupt and drowned in sins that it can think nothing right of God or have a right opinion of Him; it does not love God, but hates Him very much. etc. Therefore, "we," as John [1 Ep. 4, 10.] says, "have not loved God, but He has loved us, and sent His Son to be the propitiation for our sins"; and above Cap. 2, 20. [Paul says], "Christ loved me, and gave himself for me"; and Cap. 4, 4. 5. "God sent His Son, put under the law, that He might redeem the" etc. Redeemed and justified by this Son, we begin to love, as Paul says in Rom. 8, 3, 4: "That which was impossible for the law" etc., "that righteousness, required by the law, might be fulfilled in us," that is, begin to be fulfilled. Therefore, what the Sophists taught about the fulfillment of the law is nothing but dreams.
For this reason Paul indicates with these words: "Walk in the Spirit" etc. how he wants his statement to be understood, since he had said: "Through love serve one another"; likewise: love is the fulfillment of the law etc. as if he wanted to say: Since I command you to love one another, I require this of you, that ye walk in the Spirit. For I know that you will not fulfill the law. Because sin clings to you as long as you live, it is impossible for you to fulfill the law. But in the meantime, be diligent to walk in the spirit, that is, to fight in the spirit against the flesh, and to follow what the spirit impels you to do etc.
200 So he has not forgotten the matter of justification. For since he calls them walking in the Spirit, he evidently denies that works justify, as if to say: When I speak of the fulfillment of the law, it is not my opinion that you are justified by the law, but I say this, that there are two different guides in you, which are contrary to one another, the spirit and the flesh. God has stirred up strife and battle in your body, for the spirit fights with the flesh, and again, the flesh with the spirit. Here I ask nothing more of you, for you can do no more than follow the spirit as your leader and resist the other leader, the flesh. Follow the one, against
fight against this. Therefore, when I teach the law and exhort you to love one another, do not think that I am revoking the doctrine of faith and now ascribing justification to the law or to love, but this I want you to do, that you may walk in the spirit, so that you may not carry out the lusts of the flesh.
But Paul actually uses taken words as if he wanted to say: We have not yet come to fulfill the law, therefore we must walk in the Spirit and exercise ourselves to think, speak and do the things of the Spirit, and to resist the things of the flesh. Therefore he adds:
Thus you will not accomplish the lusts of the flesh.
As if he wanted to say: The desires of the flesh are not yet dead, but sprout up again and again, grumbling and fighting against the spirit. The flesh of no saint is so good that, when it has been offended, it would not gladly bite and devour, or at least let something of the commandment of love stand in the way. Indeed, in the first impetuosity it cannot refrain from turning away from its neighbor, desiring revenge and hating him as an enemy, or at least loving him less than it should according to this commandment. This happens to the saints.
This is why the apostle established this rule for the saints, that they should serve one another through love, that they should bear one another's weakness and burden, that they should forgive one another's faults, and without this gentleness it is impossible for peace and harmony to exist among Christians. For it is impossible that you should not often be offended, and in turn, offend others. You see in me many things that annoy you, and I in turn see in you many things that displease me. If here one does not give way to the other through love, there will be no end to strife, discord, envy (aemulationum), enmity etc.
204. Therefore Paul wants us to walk in the Spirit, so that we do not carry out the lusts of the flesh, as if to say: Although you should be moved by anger, envy etc.
against a brother who should offend you or do something in a hostile way against you, nevertheless resist through the spirit and do not leave room for these impulses; bear his weakness and love him, as this word prescribes: "Love your neighbor as yourself. For the brother does not cease to be your neighbor because he falls into a trap or offends you, but then he has the greatest need of you to love him. And this commandment, "Love thy neighbor," etc. demands the same thing, namely, that thou obey not the flesh, which, when it has been offended, hates, bites, devours, etc., but fight against it in the spirit, and persevere through the spirit in love toward thy neighbor, even if thou shouldest find nothing in him worthy of love.
The Sophists interpret "the lusts of the flesh" as unchastity. It is true that even the godly, especially young people, are challenged by unchastity; indeed, married couples (so corrupt and poisoned is the flesh) are not without unchastity. Now let each one (I am speaking now to godly husbands and wives of both sexes) carefully examine himself, then he will undoubtedly find that he likes the attitudes or manners of another's wife more than his own (and again). The woman to whom he has a right he is weary of, the woman who is denied him he loves. Yes, this tends to happen in all things: what someone has, he despises; what he does not have, he loves. We love what is forbidden and always desire what is denied etc.
Therefore I do not deny that the lusts of the flesh also include unchastity, but not only because they include all the sinful inclinations with which the godly are challenged, some more, others less, as there are pride, hatred, avarice, impatience, unchastity etc. Yes, Paul then includes among the works of the flesh not only those gross sins, but also idolatry, heresy etc. It is therefore evident that he is speaking of all the lusts of the flesh and of the whole realm of sin, which is in the godly, who are the first to be sinned against.
1) We have adopted lohnor with the Wittenberg edition and Menius instead of lo^iiur in the Jena and in the Erlangen.
The one who has received the spirit is fighting against the kingdom of the spirit. So he does not only speak of unchastity, hopefulness etc., but also of unbelief, distrust, despair, hatred, contempt of God, idolatry, heresies etc., because he says: "Thus you will not fulfill the lusts of the flesh. As if to say, I write unto you to love one another; which ye do not, neither can ye do, because ye have the flesh, and that which is corrupted by the evil lust, which not only maketh sin in you, but is the very chief sin. Otherwise, if you had perfect love, no sadness, no misfortune could be so great that it could disturb this love, because it would be spread through the whole body. No wife would be so ugly that her husband should not love her fiercely and spurn all other wives, however beautiful they might be etc. This does not happen. Therefore, it is impossible that you should be justified by love.
(207) Therefore, do not think that I am revoking the doctrine of faith. For faith and hope must remain, so that through faith we may be justified, and through hope we may be raised up in adversity and remain steadfast. Then we serve one another through love, because faith is not idle, but love is small and weak. Therefore, when I tell you to walk in the Spirit, I am making it sufficiently clear that you will not be justified by love.
208. And in saying that you should walk in the spirit, so that you do not obey the flesh, or so that you do not carry out the lusts of the flesh, I do not require of you that you completely strip off or kill the flesh, but that you keep it in check. For God wants the human race to last until the last day. This cannot happen without parents who beget and raise children. Where these means remain, the flesh must also remain and consequently sin, because the flesh is not without sin.
Therefore, if we look to the flesh, we are sinners; if to the Spirit, we are righteous, and so we are partly sinners,
righteousness in part. But our righteousness is greater than sin, because the holiness and righteousness of Christ our Reconciler is far greater than the sin of the whole world, and the forgiveness of sins that we have through Him is so great, rich and infinite that it easily consumes all sins if we only walk in the Spirit etc.
It should also be noted that Paul does not write this only to the hermits and monks who live celibate, but to all Christians. This I say, lest we be deceived with the papists, who have dreamed that this commandment concerns only the clerics, whom the apostle exhorts to walk in the spirit, that is, to tame and subdue the flesh by watching, fasting, working, etc.., and live chastely, then they would not accomplish the lusts of the flesh, that is, unchastity; as if all lust of the flesh were thereby overcome, if unchastity were subdued and suppressed, which alone they could not suppress by any subjugation of the flesh.
This is what Jerome freely confesses, not to mention others, who was an extraordinary lover and defender of chastity. O how often, he says, when I was in the desert and in that vast wasteland, which, burned by the heat of the sun, gives the monks an uncanny dwelling, I thought that I was with the Roman delights etc. Likewise: I, who for fear of hell had condemned myself to such a prison, who was only in the company of scorpions and wild animals, was often present [in my dreams] 1) at the round dances of the young girls. The face was pale from fasting and the mind burned with lusts in a cold body, and while the flesh alone had died sooner than the man to whom it belonged, the conflagrations of the pleasure etc. If Jerome felt such great ardor of unchastity, feeding on water and bread in the desert, what do you think our clergy will feel, the servants (cultores) of the holy belly, who so fill and expand themselves with delicious morsels,
1) Cf. Walch, St. Louis Edition, vol. VII, 1838 f., § 126.
that it is surprising that they do not burst in two in the middle.
Therefore, this is written not only to the monks, nor to the sinners of the world, but to the whole Christian Church and to all the godly, whom Paul exhorts to walk in the spirit, so that they do not carry out the lusts of the flesh, that is, that they not only restrain the gross impulses of the flesh, unchastity, anger, impatience etc. but also the spiritual ones, such as doubt, blasphemy, idolatry, contempt and hatred of God etc.
Also, as I have said, Paul does not require the godly to completely cut off and destroy their flesh, but to keep it in check so that it may be subject to the spirit. Rom. 13, 14. He commands us to wait for the body. For just as we must not be cruel to the bodies of others, nor afflict them with excessive labor, so also we must not be cruel to our own bodies. Therefore, according to Paul's commandment, we must care for our bodies, that they may bear the labors of the spirit and of the body; but only for necessity; not for the nourishment of evil desire, he would have us care for his. Therefore, when the flesh begins to get horny, restrain it by the spirit. If it persists, go into matrimony, for it is better to be free than to suffer heat. When you do this, you are walking in the spirit, that is, you are following the word of God and doing His will.
By the way, as I have said, this commandment to walk in the spirit etc. concerns not only the hermits and monks, but all the godly, even though they do not live in unchastity. A prince does not commit the lusts of the flesh when he carefully executes his office, when he presides well over his subjects, punishes the guilty and protects the innocent. Against this the flesh and the devil argue and provoke him to start an unjust war, to obey fine lusts etc. If he does not follow the spirit as a fine guide and the word of God, which reminds him of his duty in a right and Christian way, then he fulfills the lusts of the flesh. So let each one walk in a fine profession in the spirit, and not only not perform unchastity, but also other works of the flesh.
V. 17 For the flesh lusts against the Spirit, and the Spirit against the flesh.
When Paul says that the flesh lusts against the Spirit, and the Spirit against the flesh, he reminds us that we would feel the lusts of the flesh, that is, not only unchastity, but also hopefulness, anger, sadness, impatience, unbelief. etc. But he wants us to feel them in such a way that we do not give our consent to them or carry them out, that is, that we should not think, speak and do what the flesh puts us up to and what it provokes us to do, but if it moves us to anger, we should still be angry, as the 4th Psalm, v. 5, teaches, so that we do not sin, as if Paul wanted to say this: I know that ye shall be provoked of the flesh to anger, envy, doubt, unbelief etc. but resist it in the spirit, that ye sin not. But if you leave the Spirit as your guide and follow the flesh, you will fulfill the lusts of the flesh and die, Rom. 8:13. So this saying is not to be understood of unchastity alone, but of the whole realm of sin etc.
These are against each other, that you do not do what you want.
These two leaders, he says, in your body, the flesh and the spirit, are against each other, so that you do not do what you want. These words I understand to be said of the faculty (potentialiter), that is, that you cannot do what you will. And this passage clearly testifies that Paul writes this for the saints, that is, for the church that believes in Christ, that is baptized, justified, regenerated, and has perfect forgiveness of sins, and yet he says that it has flesh that contends against the Spirit. In the same way he speaks of himself Rom. 7, 14: "I am carnal, sold under sin"; and then v. 23: "I see another law in my members, which is contrary to the law in my mind" etc.; likewise v. 24: "I wretched man" etc.
217 Here not only the sophists are anxiously struggling, but also some of the fathers, how they would excuse Paul. For they consider it shameful that
It is said that this chosen armor of Christ should have sin. We believe the words of Paul, in which he openly confesses that he is sold under sin, that he is taken captive by sin, that he has a law that contends against him, that he serves the law of sin according to the flesh. Here again they answer that the apostle speaks this in the person of the ungodly. The ungodly do not complain about the opposition (rebellione), the struggle and the captivity of sin, because sin reigns powerfully in them. Therefore, this complaint is quite actually that of Paul and all the saints etc.
Therefore, those who excused Paul and other saints and said that they had no sin, not only acted unwise but also ungodly. For with this pretense (persuasione), which arose from ignorance of the doctrine of faith, they deprived the church of the greatest comfort, eliminated the forgiveness of sins, and made Christ superfluous (otiosum).
Therefore Paul does not deny that he has flesh and the infirmities of the flesh, since he says: "I see another law in my members" etc. Therefore, it is believable that at times he felt heat, but I believe that it was well suppressed by the heavy and great spiritual and bodily temptations with which, as his letters indicate, he was almost constantly afflicted and plagued, or even if at times, when he was joyful and strong, he felt heat, anger, impatience etc., he nevertheless resisted in spirit and did not allow those impulses to rule over him. Therefore we do not have to suffer in any way that such passages, which are very full of consolation, in which Paul describes the struggle of the flesh against the spirit in his own body, are perverted with such inconsistent glosses. The Sophists and the monks did not experience spiritual trials, therefore they only made war with unchastity in order to suppress and overcome it, and puffed up by this victory, which, however, they never achieved, they thought that they were far better and holier than married couples, not to say, however, that under this pretense, which is a beautiful
They have committed and confirmed all kinds of abominable sins (confirmaverint), disunity, arrogance, hatred, contempt for their neighbor, trust in their own righteousness, presumption, neglect of godliness and the word of God, unbelief, blasphemy etc. They did not fight against these sins, they did not even consider them sins, but thought that only that was righteousness if they kept their foolish and ungodly vows, but sin if they did not keep them.
But we must certainly believe that our primary, complete (rotundam) and perfect righteousness is Christ. If there is nothing on which we can base ourselves, there remain, as Paul says, these three: faith, hope and love. So one must always believe and hope, always take hold of Christ as the head and source of our righteousness. Whoever believes in him will not be put to shame. Then we must make every effort to be outwardly righteous, that is, not to give in to the flesh, which always brings evil, but to resist it through the spirit, not to grow weary because of the ingratitude and contempt of the great multitude who abuse Christian liberty, but to overcome in the spirit these and all other temptations. Thus, as far as we fight against the flesh in the spirit, we are also outwardly righteous, although this righteousness does not make us pleasing before God.
Let no one therefore despair when he feels that the flesh is continually stirring up new warfare against the spirit, or when he cannot immediately force the flesh to be subject to the spirit. I, too, wish that I had a firmer and more constant courage, which could not only freshly despise the threats of tyrants, the heresies that the spirits sow, and the agitations and turmoil that they arouse, but which could also immediately shake off the fear and anguish of the heart, which finally would not shun even bitter death, but would receive it as the most pleasant guest. But I find another law in my members, which contradicts the law in my heart.
Mind etc. Others have to struggle with lesser temptations, such as poverty, shame, impatience etc. Therefore, let no one be surprised or frightened when he feels in his body this struggle of the flesh against the spirit, but let him be uplifted by these words of Paul: "The flesh lusts against the spirit," and likewise: "These are contrary to one another, that ye do not do according to your will. For with these sayings he comforts the challenged, as if to say, "It is impossible that you should follow the Spirit as your guide in all things without feeling the flesh and being hindered by it. Yes, the flesh will resist, and resist in such a way that you will not be able to do what you would like to do. Here it is enough that you resist the flesh, that you do not carry out its lusts, that is, that you follow the spirit, not the flesh, which easily becomes impatient, desires revenge, bites, doubts, grumbles, hates God, is angry with Him, despairs etc. Therefore, when someone feels this struggle of the flesh, he should not lose heart, but resist in spirit and say: I am a sinner and feel sin, because I have not yet been stripped of the flesh, to which sin clings as long as it lives. But I will obey the spirit, not the flesh, that is, I will take hold of Christ by faith and hope, and I will build myself up by his word, and when I am thus built up, I will not accomplish the lusts of the flesh.
It is of great benefit to the godly to know and consider this teaching of Paul, for it is of great comfort to those who are troubled. As I was a monk, I thought that if I felt any lust of the flesh, that is, any evil impulse, unchastity, anger, hatred, envy, etc. against any brother, it would immediately destroy my blessedness. I tried many things, I confessed daily etc., but I achieved nothing. For the lust of the flesh always returned, so I could not be satisfied, but was constantly tormented by these thoughts: You have committed this and that sin, likewise, you have been guilty of envy, impatience etc. Therefore
you have entered the holy order in vain and all your good works are useless. If I had rightly understood Paul's sayings at that time: "The flesh lusts against the Spirit" etc. "The same are contrary to one another" etc., I would not have martyred myself in this way, but would have thought, as I am wont to do nowadays: Martin, you cannot be entirely without sin, because you still have the flesh in you, you will therefore feel its struggle, as Paul says: "The flesh strives against the Spirit." Therefore, do not despair, but fight against it so that you do not fulfill its lusts, and then you will not be under the law.
1I remember that Staupitz used to say: I have vowed to God more than a thousand times that I want to become more righteous, but I have never carried out what I vowed. Furthermore, I do not want to vow such things anymore, because I have now learned from experience that I cannot do it. Therefore, if God is not reconciled and merciful to me for Christ's sake, and will grant me a desired and blessed hour when I must depart from this miserable life, I will not be able to stand with my vows and what I have done well.
This was not only a true, but also a Christian and holy despair, which all those who want to be saved must confess with heart and mouth. For the saints do not base themselves on their righteousness, but cry out with David [Ps. 143:2], "O Lord, enter not into judgment with thy servant, for before thee no living man is righteous"; likewise [Ps. 130:3], "If thou wilt, O Lord, impute sin, O Lord, who shall stand?" But they look upon Christ their propitiator, who gave his life for their sins. Then, what sin is left in the flesh, they know that it will not be imputed to them, but forgiven them through the forgiveness of sins. But in the meantime they fight in the spirit against the flesh, not that they should not feel its pleasure at all, but that they should not accomplish it. Therefore, although they feel that
1) The same narrative is found in § 5 of the 18th chapter of the Table Talks and in § 42 of the 14th chapter. Walch, St. Louis Edition, Vol. XXII, 560 f. and Col. 507.
If the flesh rages and rebels against the Spirit, and if they sometimes fall into sin through weakness, they do not lose heart because of this, nor do they immediately think that their position and office and the works they do in their profession are displeasing to God, but they straighten themselves up through faith.
(225) So believers have great comfort from this teaching of Paul, that they know that they are partly of the flesh and partly of the Spirit, but in such a way that the Spirit rules, the flesh is subdued, righteousness rules, and sin serves. Therefore, whoever does not know this doctrine, and thinks that the godly must be completely without all lack, and yet feels the opposite, is finally consumed by the spirit of sadness and despairs. But whoever knows this teaching and uses it rightly, even evil will serve him for the best. For if the flesh tempts him to sin, he is provoked and urged by this occasion to seek forgiveness of sins through Christ, to take hold of the righteousness of faith, which otherwise he would not esteem so highly, nor long for with so great a desire.
Therefore it is very useful that we sometimes feel the wickedness of our nature and our flesh, so that we may be encouraged and provoked to faith and to call upon Christ, and on that occasion the Christian becomes a mighty artist and a wonderful creator, who can turn sorrow into joy, terror into consolation, sin into righteousness, death into life, thus keeping the flesh in check, subduing it and subjecting it to the spirit.
Therefore, those who feel the lusts of the flesh should not immediately despair of their blessedness. They may still feel them, but they must not consent to them; they may still be moved by anger, unchastity, etc., but they must not be governed by them; they may be provoked by sin, but they must not accomplish it. Yes, the more godly someone is, the more he feels this struggle. Hence the great lamentations of the saints in the Psalms and in all the Scriptures. The hermits, the monks, the sophists and all the saints of works know nothing at all about this struggle.
But here someone would say that it is dangerous to teach this, that someone would not be condemned if he does not immediately overcome the temptations of the flesh, which he feels, because if this teaching were to be spread among the people, they would become safe, lazy and inactive etc. This is what I said above, if we teach faith, carnal people neglect works; if works are taught, faith and the consolation of consciences are lost. Here no one can be forced, nor can a certain rule be prescribed, but let each one carefully examine himself to see by what temptation of the flesh he is chiefly afflicted, and where he finds it out, do not be sure, do not flatter yourself, but be watchful and fight against it by the spirit, so that, even if he cannot completely suppress it, at least he will not accomplish it.
229 All the saints have had and felt this struggle of the flesh with the spirit, and we also experience it. Whoever examines his conscience, if he is not a hypocrite, will surely find that it is as Paul describes here, namely, that the flesh lusts against the spirit. Therefore, every saint feels and confesses that his flesh is opposed to the spirit, and that these two are fighting against each other in him in such a way that he cannot do what he wants, no matter how hard he tries and exerts himself. Therefore, the flesh prevents us from keeping the commandments of God, from loving our neighbor as ourselves, much less from loving God with all our heart. etc. Therefore, it is impossible for us to be justified by the works of the law. The good will is there, which must be there (for it is the spirit that contends against the flesh), which would like to do good, to fulfill the law, to love God and one's neighbor, but the flesh does not obey this will, but resists it. But God does not impute this sin, for He is gracious to believers for Christ's sake.
However, it does not follow that you should disregard or despise sin because God does not impute it. He does not impute it, but to what people and why? Not the stubborn and secure, but
Those who repent and accept Christ, their reconciler, in faith, have all their sins forgiven and the remnants of sin not imputed to them. These do not make their sin small, but rather great, because they know that it cannot be blotted out by any atonement, by any works, or by any righteousness, except through the death of Christ. Nevertheless, they do not despair because of the greatness of their sin, but believe that it will be forgiven them for Christ's sake.
I say this so that no one may think that sin, after one has come to faith, is not to be regarded as great. Sin is truly sin, whether it is committed before Christ is known or afterwards, and God always hates sin; indeed, every sin is a mortal sin as far as the essence of the act is concerned (quoad ad substantiam facti). But that it is not a mortal sin for the believer is because of the Atonement of Christ, who atoned for sin by His death. For the one who does not believe in Christ, not only are all sins mortal sins, but also his good works are sins, as it is written [Rom. 14:23.j: "Whatever does not come from faith is sin."
232 Therefore this is a pernicious error of the sophists, who make a distinction between sins according to the essence of the act (penes substantiam facti), not according to the person. He who believes has the same sin and just as great a sin as an unbeliever, but it is forgiven and not imputed to the believer. But to the unbeliever it is retained and imputed. For the latter it is a sin that can be forgiven (venial), for the former it is a mortal sin, not because of the difference of sins, that the sin of the believer is less, that of the unbeliever greater, but because of the difference of persons. For the believer, through faith, certainly believes that his sin is forgiven him for Christ's sake, since he gave himself up for it. Therefore he remains godly even though he has sin and sins, whereas the unbeliever remains godless. And this is the wisdom and comfort of the true believer, that though they have and commit sins, yet they know that they are forgiven.
not be imputed to them because of their faith in Christ.
I say this for the comfort of the godly. For these alone truly feel that they have and commit sins, that is, that they do not love God fervently enough, that they do not trust in Him from the heart, yes, that they continually doubt that He will take care of them, that they are impatient in their misfortune and are angry with God etc. Hence come the great lamentations of the saints in Scripture, especially in the Psalms, and Paul complains that he is sold under sin, and here he says that the flesh resists the Spirit. But because (as he says elsewhere [Rom. 8, 13]) they kill business through the spirit of the flesh and (at the end of this chapter [v. 24]) crucify the flesh together with the lusts and desires, these sins do not harm them, nor do they condemn them.
234 But if they obey the flesh to fulfill its lusts, they lose the faith and the Holy Spirit, and if they do not abhor sin and return to Christ, who gave the keys to the church to receive and restore fallen ones, and thus regain the faith and the Holy Spirit, they die in their sins. Therefore he does not speak of those who dream that they have faith, and yet live in sins. These have their judgment [Rom. 8:13], "If ye live after the flesh, ye shall die," likewise [Gal. 5:19, 21], "manifest are the works of the flesh, fornication," etc., "of which I have foretold you, and say yet before, that they which do these things shall not inherit the kingdom of God."
From this it can also be understood which are the true saints. They are not lumps and stones, as the sophists and the monks dream, who are not moved by any thing at all, or never feel the lust of the flesh, but, as Paul says, "their flesh lusteth against the Spirit. Therefore they have sin and can sin, and the 32nd Psalm, v. 5. 6. testifies that the saints confess their unrighteousness and ask forgiveness for the iniquity of their sin, since it says: "I said: I will confess my transgression unto the Lord. Then you forgave
me the iniquity of my sin. For this all the saints will ask you" etc. Further, the whole Church, which is certainly holy, prays that her sins may be forgiven, and believes the forgiveness of sins, and in the 143rd Psalm, v. 2. David prays, "Go not into judgment with thy servant, for before thee no living man is righteous"; and Ps. 130:3, 4. "If thou wilt, O Lord, impute sin, O Lord, who shall stand? For with thee is forgiveness" etc.
This is how the greatest saints speak and pray, David, Paul etc. Thus all the saints speak and pray in the same spirit. The sophists do not read the Scriptures, or if they do read them, they read with a cover hung over their eyes; therefore they cannot judge rightly of any thing, neither of sin nor of holiness.
V. 18 But if the Spirit governs you, you are not under the law.
237 Paul cannot forget his doctrine of faith, but always repeats it and also inculcates it when he speaks of good works. Here someone would like to object: How can it be that we are not to be under the law? You, Paul, teach that we have flesh that lusts against the Spirit, which strives, afflicts and captivates us, etc., and indeed we feel sin and cannot be free from this feeling, however much we may want to. That is certainly being under the law! Why then, dear Paul, do you say that we are not under the law?
This, he says, should not move you, but only seek to be led by the Spirit, that is, to hold fast that will which is set against the flesh and does not carry out its lusts (for this is to be governed or drawn by the Spirit), then you are not under the law. Thus Paul speaks of himself Rom. 7, 25: "With the mind I serve the law of God," that is, according to the spirit I am not subject to sin, "but with the flesh I serve the law of sin." Therefore, the godly are not under the law, that is, according to the spirit, because the law cannot accuse them and pronounce the sentence of death against them,
although they themselves feel the sin and confess that they are sinners, because the law was deprived of its right by Christ, who was put under the law, so that he redeemed those who were under the law. Therefore, the law cannot accuse as sin what is in truth sin against the law in the case of the godly. So great, then, is the power of the rule of the Spirit that the law cannot accuse what is truly sin. For our righteousness, Christ, whom we take hold of in faith, is blameless, therefore the law cannot accuse him. As long as we cling to him, we are governed by the Spirit and are free from the law. So the apostle, even when he teaches good works, does not forget the trade of justification, but always indicates that it is impossible for us to be justified by works. For the remnants of sin still cling to the flesh, so as long as it lives it does not cease to lust against the Spirit. However, we run no danger, because we are free from the law, if we only walk in the spirit.
239 And with these words, "But if the Spirit governs you, you are not under the law," you can gloriously comfort yourself and others who are suffering from severe temptations. For it often happens that a person is so strongly challenged by anger, hatred, impatience, unchastity, the spirit of sadness, or other lusts of the flesh that he cannot get rid of them completely, no matter how much he wishes to do so. What should he do here? Should he therefore deny? No, but he should say: Your flesh is now fighting and raging against the spirit. Let it rage as long as it wants. Only do not agree with it, but walk in the spirit and let it rule you, so that you do not carry out its lusts. If you do this, you are free from the law. It accuses and terrifies you, but in vain etc. Therefore, in such a battle of the flesh against the spirit, nothing is better than to have the Word before thee, and from it to get comfort of the spirit.
240 Neither should he who suffers this temptation be moved by the fact that the devil can make the sin so great that it seems to him that he must immediately, when this temptation comes upon him
(in paroxysmo), completely succumb, and feel nothing but pure anger of God and despair. Here, however, let him not follow his feelings, but take this word of Paul: "But if the Spirit governs you," that is, if you align yourselves through faith in Christ, etc., "you are not under the law." Thus he will have the most powerful protection with which to quench all the fiery darts with which that wicked one shoots at him. So, as much as the flesh may flare up and rage, all its impulses and rages cannot harm it nor condemn it, because, following the spirit as its guide, it does not give its consent to the flesh, nor does it carry out its lusts.
Therefore, the only remedy is that when the impulses of the flesh rage within us, we take up the sword of the spirit, that is, the word of salvation, namely, that God does not want the death of the wicked, and fight against them, then we will undoubtedly be victorious, although as long as the battle lasts, we will feel completely the opposite. But if the word is put out of sight, then neither counsel nor help is etc. I speak this as one who has experienced it. I have suffered many and many trials, and very severe ones at that. But as soon as I took hold of any word of Scripture and relied on it as a sacred anchor, the temptations soon lost their fierceness, which I could not possibly have endured for even a short time, much less overcome, without the Word.
242 So this is the brief epitome of what Paul teaches in this discussion of the battle of the flesh and the Spirit, that the saints or believers cannot accomplish what the Spirit wants. For the Spirit would like to be completely pure, but the flesh, which is connected with it, does not allow it. Nevertheless, they are blessed through the forgiveness of sins that is in Christ. Then, because they also walk in the spirit and are governed by it, they are not under the law, that is, the law cannot accuse them and frighten them, or even if it does so, it cannot drive them into despair.
V. 19. But the works of the flesh are evident, as they are etc.
This passage is not unlike the saying of Christ [Matth. 7, 16. 17.]: "By their fruits you shall know them. Can you also gather grapes from thorns or figs from thistles? So every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit. "etc. Paul teaches in this passage quite the same thing that Christ teaches there, namely, that the works and fruits sufficiently testify whether the trees feast well or evil, whether men follow the flesh or the Spirit as their guide, as if to say: Lest some of you pretend not to understand what I am about to say about the warfare of the flesh and of the Spirit, I will set before you first the works of the flesh, most of which are known even to the ungodly; then the fruits of the Spirit.
244 And Paul does this because there were many hypocrites among the Galatians, as there are among us today, who claimed to be godly, boasted of the Spirit, and, as far as words were concerned, knew the doctrine of godliness well. Yet they did not walk in the Spirit, but in the flesh, performing the works of the same. And just by this Paul obviously convicts them that they were not the people they claimed to be, and so that they would not also despise this admonition of his, he passes a terrible judgment against them that they will not inherit the kingdom of God, so that they, reminded by this, would improve themselves.
People of all ages, even among the godly, have their particular temptations; youthful age is mainly tempted by unchastity, male age by ambition and vain honor, and old age by avarice. Therefore I have said above that there never was a saint whom the flesh did not often provoke to impatience, anger etc. in his life. Therefore Paul, speaking of the saints, says that in them the flesh lusted against the Spirit etc.
246 Therefore, the lusts and struggles of the flesh will not be lacking, but they do not immediately harm those who feel them.
If one is tempted by the flesh and does not give room to the lusts of the flesh, but walks in the spirit and opposes it etc., and something else if one agrees with the flesh and performs his works safely, continues in them, and yet pretends to be godly and boasts of the spirit etc. The former he comforts by saying that they are governed by the spirit and are not under the law; the latter he threatens with eternal destruction.
Yes, it sometimes happens that the saints fall and commit the lusts of the flesh, as David did a great and terrible fall, committing adultery, and also causing the murder of many, because he wanted Uriah to perish in battle, and thereby also gave the enemies an opportunity to boast against the people of God, to worship their idol, and to blaspheme the God of Israel. Peter also fell horribly by denying Christ. But however great these sins may be, they were not committed out of contempt for God or deliberate wickedness, but out of weakness. Then, too, when they were admonished, they did not stubbornly persist in their sins, but repented etc. Of such he commands later, Cap. 6, 1, that they should be received, instructed and restored, saying: "If a man is overtaken by error" etc.
Therefore, grace is not denied to those who sin and fall out of weakness, if they only get up again and do not persist in their sins. But persisting in them is exceedingly evil etc. 1) But if they do not repent, but continue to persist in the lusts of the flesh, it is a sure sign that their minds are full of falsehood. Therefore no one will be without lusts as long as he lives in the flesh, therefore no one will be without temptations. But one is challenged differently from the other, according to the difference of the persons. One is challenged by more important emotions, such as sadness of the spirit, blasphemy, misconduct, and the like.
1) The following up to the end of this paragraph is missing in Menius.
another with greater sins, as unchastity, anger, hatred etc. But there Paul demands of us to walk in the spirit and resist the flesh. But he that obeys the flesh, and safely continues to perform his lusts, let him know that he is not Christ's, and however much he may adorn himself with the name of a Christian, yet he deceives himself. For "those who belong to Christ crucify their flesh along with their lusts and desires" (Gal. 5:24).
What people are truly called and are holy.
This passage, as I have also mentioned above, contains an extremely important consolation, because it reminds us that the saints cannot live without lusts and temptations of the flesh, and even without sins. It exhorts us, then, not to do as some of those of whom Gerson writes, who relied on the fact that they felt nothing at all of temptations and sins, that is, that they were entirely stones. The sophists and the monks had such a conceit of the saints, as if they were all sticks and blocks and completely without any emotions. Certainly, Mary felt great pain in her soul when she lost her son, Luc. 2, 35. David complains in the Psalms that he was almost consumed by the great sorrow that came over him because of the greatness of his temptations and sins. Paul also complains that he feels strife outwardly, fear inwardly [2 Cor. 7:5], that he serves the law of sin with the flesh [Rom. 7:25]; he says [2 Cor. 11:28] that he cares for all the churches, and [Phil. 2:27] that God had mercy on him, that he brought Epaphroditus, who was near death, back to life, so that he would not have one sorrow over another. Therefore, the saints of the Sophists are equal to the wives of the Stoics, who have invented such ways that have never existed in the whole world, and with this foolish and godless opinion, which arose from ignorance of this teaching of Paul, the Sophists have brought themselves and countless others to despair.
Since I was a monk, I often wished with all my heart that I would be fortunate enough to see the life of some holy man. But I dreamed of such a saint, who lived in the desert, abstained from food and drink, and lived only on the roots of herbs and cold water, and this delusion of such strange saints I had not only drawn from the books of the Sophists, but also from those of the Fathers. For somewhere St. Jerome writes: "But of food and drink I am silent, because it is more than enough that even the sick use cold water and take some cooked food etc.
But now that the sun of truth shines, we see clearly that Christ and the apostles call saints, not those who lead an unmarried life, abstain from wine, or do other seemingly conspicuous works, as one reads of many in the descriptions of the lives of the fathers, but those who are called and baptized by the gospel, and believe that they are sanctified and cleansed by Christ's death and blood. Thus, wherever Paul writes to Christians, he calls them saints, children and heirs of God etc. Saints, then, are all who believe in Christ, however many they may be, whether men or women, servants or free etc., not by their works, but by the works of God, which they receive through faith, such as: the Word, the sacraments, Christ's suffering, death, resurrection and victory, the sending of the Holy Spirit etc. In short, they are saints by suffering, not by active holiness (sanctitate passiva, non activa).
The ministers of the word, the worldly authorities, parents, children, masters, servants, etc. are truly holy, if they first of all certainly believe that Christ is their wisdom, righteousness, sanctification and salvation; then if each one does his duty in his profession according to the precepts of the word of God, not obeying the flesh, but subduing its desires and lusts through the Spirit. Now that not all are equally strong 1) but in most there are still many weaknesses
1) In the Wittenberg: inürrru instead: Urim.
The fact that they are seen as evil and evil-doers does not hinder their holiness, if they sin not out of deliberate wickedness but out of weakness. For, as I have said several times, the godly feel the lusts of the flesh, but fight against them, so that they do not carry them out. Likewise, though they fall into sin unawares, they obtain forgiveness when they are raised up again through faith in Christ, who does not want us to cast them away, but to seek the lost sheep etc. Far be it, therefore, that I should immediately judge those who are weak in faith or life to be godless people, when I see that they love and honor the Word and partake of the Lord's Supper etc. For God has accepted these and counts them righteous through the forgiveness of sins. To Him they stand and fall etc.
Therefore, I thank God with joy that He has given me abundantly what I once asked for as a monk, that I have seen not one saint, but many, yes, countless true saints, not such as the sophists invent, but such as Christ Himself and the apostles paint and describe, of which I am also one by God's grace. For I have been baptized and believe that Christ, my Lord, has redeemed me from sins by his death and has given me eternal righteousness and holiness. And cursed be he that giveth not this glory to Christ, that he believeth that he is justified and sanctified by his death, word, sacraments etc.
Let us therefore cast off this foolish and impious delusion concerning the name "saints" (which we thought belonged only to the saints in heaven and on earth to the hermits and monks who performed certain strange works), and let us now learn from sacred Scripture that all who believe in Christ are saints. The world admires the holiness of Benedictus, Gregory, Bernard, Franciscus, and their like, because it hears that they did glorious and unusual works. Certainly, Hilarius, Cyril, Athanasius, Ambrose, Augustine and others were also holy, who lived such a hard and
They did not lead an austere life like those, but lived among people, ate common food, drank wine, and wore dainty and appropriate clothing. And as far as the ordinary way of life is concerned, there was almost no difference between them and other respectable men, and yet they are far preferable to the above-mentioned. For they taught the faith in Christ purely without any superstition, resisted the heretics and purified the church from countless errors. The intimate contact with them was very pleasant for many people and especially for the sad and afflicted (for they did not avoid contact with people, but judged their ministry publicly among the whole crowd), whom they lifted up and comforted with their words. They, on the other hand, not only taught many things against the faith, but were also the originators of many superstitions, errors and false worship. Therefore, if they did not take hold of Christ in their last hour and trust in his death and victory alone, their strict life was of no use to them.
This shows sufficiently who the true saints are, and what should be called a holy life, namely, not those who hide in nooks and caves, weaken their bodies by fasting, wear hard shirts, etc., in the opinion that they want to have a special reward in heaven before the other Christians, but those who are baptized and believe in Christ, 2c, who do not take off the old man and his doings at once; but as long as they live, the evil desire remains in them, and it does them no harm to feel it, if only they do not let it reign, but submit it to the Spirit.
This teaching gives comfort to godly hearts, so that they do not despair when they feel these spears of the flesh with which Satan fights against the spirit, as has happened to many in the papacy who thought that they should not feel any lust of the flesh at all, while neither Jerome, nor Gregory, nor Benedictus, nor Bernard and others (whom the monks consider perfect examples of chastity and of all Christianity) have been able to do so.
The first two books of the Bible, the first two books of the Bible and the second book of the Bible, were written in the same style as the first book. Rather, they felt it, and they felt it intensely, which they openly confess in more than one place in their books. Therefore, God has not only not imputed these slight transgressions to them, but also not the harmful errors that some of them have introduced into the Church. Gregory was the originator of the private mass, which was the greatest abomination that ever entered the Church of the New Testament. Others have devised monasticism, godless worship and self-chosen clergy (voluntarias religiones). Cyprian insisted (disputabat) that those baptized by heretics must be rebaptized.
Therefore, in the holy Christian faith, we rightly confess that we believe in a holy church. For she is invisible, dwelling in spirit in a place where no one can approach, therefore her holiness cannot be seen. For God has so hidden it and showered it with infirmities, sins and errors, with various forms of the cross and aversions, that it never comes to light as far as feeling is concerned. When those who do not know this see the infirmities, sins, and errors in those who have been baptized, have the word, and believe, they immediately become angry and judge that they do not belong to the church, and meanwhile dream that the hermits and monks are the church, who honor God only with their lips and serve him in vain, because they do not follow the word of God, but the teachings and commandments of men, and teach others such things. But because they do superstitious and strange works, which reason holds in high esteem and admiration, they judge that they are holy and the church. They reverse the article of faith: "I believe a holy church," and substitute for "I believe": I see. Such human righteousness and self-chosen holiness is in truth spiritual sorcery, by which the eyes and minds of men are blinded and led away from the knowledge of true holiness.
But we teach that the church has neither spot nor wrinkle, but is holy.
but by faith in Jesus Christ; then in life by abstaining from the lusts of the flesh and practicing spiritual fruits; but it is not yet holy because all evil desires are taken away from it and it is freed from them, nor because it is cleansed from all ungodly opinions and errors. For the church always confesses its sin and asks that its guilt be forgiven. Likewise, she believes in forgiveness of sins. Therefore, the saints sin, fall and also err, but out of ignorance, because they did not like to deny Christ, lose the gospel, revoke baptism etc. They therefore have forgiveness of sins, and even if they err in doctrine out of ignorance, this is forgiven them, because they finally recognize their error and base themselves solely on the truth and grace of God in Christ, as Jerome, Gregory, Bernard and others have done. Therefore, Christians should strive to avoid the works of the flesh, to completely abstain from lusts; they are not able to do this.
The fact that the godly feel the impurity of their flesh is therefore useful to them, so that they are not puffed up by the vain and godless delusion of the righteousness of works, as if they were in grace with God because of them. Inflated by this delusion, the monks thought that they were so holy because of their self-chosen way of life that they sold their righteousness and holiness to others, even though they had the conviction in their own hearts that they were impure. Such a harmful corruption is the confidence in one's own righteousness, and that one lets oneself dream that one is pure.
But because the godly feel the impurity of their heart, they cannot trust in their righteousness. This feeling humbles them so that they abandon pride (ut demittant cristas) and cannot trust in their good works, and it drives them to run to Christ, their reconciler, who does not have a corrupt or frail flesh, but a completely pure and completely holy one, which he gave for the life of the world. In him they find a reliable and fully
righteousness that has come. Thus they remain in humility, not a fictitious or monkish humility, but a true humility, because of the impurity and the infirmities of their flesh, for which they would be guilty of eternal death if God were to judge them severely. But because they are not proud of God, but humble and brokenhearted, they recognize their sins and desire forgiveness, and trusting in the beneficence of the mediator Christ, they come before the face of God and ask that their sins be forgiven for His sake, so God extends His immense heaven of grace over them and does not impute their sins to them for Christ's sake.
I say this so that we may beware of the harmful errors of the sophists concerning the sanctity of life, by which our minds have been so taken that we have not been able to shake them off without great difficulty. Therefore, take great care to distinguish between true righteousness or holiness and hypocrisy. Then you will be able to look at the kingdom of Christ with eyes other than reason, that is, with spiritual eyes, and will certainly judge that he who is baptized and believes in Christ is holy; and then in this faith, by which he is justified and forgiven his past and present sins, he abstains from fleshly lusts. But he is not entirely cleansed from them, for the flesh lusts against the Spirit. But this uncleanness remains in him, so that he may be humbled, and the grace and good deeds of Christ may become sweet to him who is thus humbled. So this impurity, and what is left of sin, does not harm the godly, but is very useful to them. For the more they feel their weakness and their sins, the more they take refuge in the throne of grace, Christ, and call upon him for help, that he may adorn them with his righteousness, that he may increase their faith, give them the Holy Spirit, under whose guidance they may overcome the lusts of the flesh, that they may not reign but be servants. Thus, a Christian constantly struggles with sin, and yet he does not succumb in the battle, but gains the victory.
I have said this so that you may understand, not from human dreams, but from the word of God, which people are truly holy. We see, then, that Christian doctrine is exceedingly useful for edifying consciences; then, that it is a doctrine that does not deal with caps, plates, rosaries, and such trifling things, but with important and exceedingly great things, namely, how we are to overcome the flesh, sin, death, and the devil. As this doctrine is unknown to the saints of works, it is impossible for them to instruct even an erring conscience or to comfort and satisfy a frightened and despairing one.
Adultery, fornication, uncleanness, fornication etc.
Paul does not list all the works of the flesh, but uses a definite number instead of an indefinite number. First, he lists the kinds of unchastity, namely adultery, fornication, uncleanness, fornication etc. But not only is unchastity a work of the flesh, as the papists dreamed (who also called marriage - so chaste are these people - which God Himself instituted, and which they themselves count among the sacraments, a work of the flesh), but among the works of the flesh he also includes idolatry etc., as we have already said several times above. Therefore, this passage already shows sufficiently what "flesh" means for Paul. But these words are too well known to need any explanation. Whoever wishes to know what each individual word means, should read, if he wishes, the old interpretation, 1) which we published in the year 19. There, to the best of our ability, we have sufficiently indicated the meaning of each individual word of the entire register of the works of the flesh and the fruits of the Spirit. For this was primarily our intention, in interpreting the Epistle to the Galatians, to set forth the article of justification as clearly as possible etc.
V. 20. Idolatry.
264. the highest spirituality (religiones), sanctity and the most fervent worship.
1) This "shorter interpretation of the Epistle to the Galatians" is found in the eighth volume of our edition, Col. 1352.
Devotiones of those who serve God with the exclusion of the mediator, Christ, and without the word and command of God, are idolatry, as it was considered the most spiritual act in the papacy, when the monks, sitting in their cells, And his works, when, inflamed with the most fervent devotion, they bent their knees, prayed and contemplated heavenly things with such delight that they wept with exceeding joy. There was no thought of women or any other creature, but only of the Creator and his wonderful works, and yet what reason considers the most spiritual work is, according to the words of Paul, a work of the flesh. Therefore, all such worship by which one serves God without His word and command is idolatry, and the more holy and spiritual it is in appearance, the more harmful and corrupt it is. For it turns people away from faith in Christ and causes them to base themselves on their own strength, works and righteousness, as is also the case today with the Anabaptists, although they are making it more evident every day that they are possessed by the devil and are rebellious and bloodthirsty people.
Therefore, the fasting, the hard shirt, the most holy actions, the rule and the whole life of the Carthusians, whose order is the strictest, are works of the flesh, yes, idolatry, because they imagine that they are holy and become blessed, not through Christ, whom they fear as a strict judge, but if they keep their rule. They do indeed think about God, Christ and divine things, but not according to the word of God, but according to their reason, namely that their clothing, food and their whole conduct is holy and pleasing to Christ, whom they hope not only to reconcile through this their strict life, but that he will also be a retributor for their good works and their righteousness etc. Therefore their (as they dream) most spiritual thoughts are not only completely carnal, but also exceedingly ungodly, because with exclusion and contempt of the word, of faith, of Christ etc. by trusting in their own righteousness they blot out sins and attain grace and eternal life.
want. Thus all worship and all spiritual being apart from Christ is idolatry. Only in Christ is the Father well pleased; he who hears him and does what he commands is loved for the sake of the Beloved [Eph. 1:6]. But he himself commands us to believe his word, to be baptized etc., not to choose new worship etc.
I have said above that the works of the flesh are manifest, as surely adultery, fornication, and the like are known to all. But idolatry has such a beautiful appearance and is so spiritual that it is known only to a few, namely those who believe in Christ. For if a Carthusian lives chastely, fasts, prays, reads his seven times of prayer (horas canonicas), says mass, etc., there is so much lacking in his believing that he is an idolater, or that he performs the works of the flesh, that he is rather certainly convinced that he is driven and governed by the spirit, that he walks in the spirit, that he thinks, speaks, and does nothing but spiritual things, and that he renders God the most pleasant service. No one will be able to persuade the papists today that the corner mass is the highest blasphemy and idolatry, as it has never been more frightening in the Church since the time of the apostles. For they are blinded and stiff-necked, therefore they judge wrongly of God and divine things, thinking that their idolatry is the right and highest worship of God, whereas faith is idolatry etc. But we, who believe in Christ and have his mind, judge everything, and can be judged with truth and before God by no one.
From this it is sufficiently evident that Paul calls all that is in man the flesh, in that he groups together all three powers of the soul, namely, the will inclined to evil desire (concupiscibilem), the will inclined to anger (irascibilem), and the mind. The works of the will inclined to evil lust are adultery, fornication etc.; the works of the will inclined to anger are quarreling, strife, murder etc.; those of reason or understanding: Error, false clergy or worship, superstition, idolatry, heresies, that is, rottenness etc.
268 It is very useful to know this, because the word "flesh" is used throughout the papacy in such a
The fact that a work of the flesh meant nothing to them but the work (concubitum) or performance of unchastity is obscured. From this it necessarily followed that they could not understand Paul. But here we see clearly that Paul includes among the works of the flesh idolatry and heresy, which, as we have said, reason considers to be the highest virtues, wisdom, godliness, holiness and righteousness. Paul calls it Col. 2, 18. the "spirituality of angels". But no matter how holy and spiritual idolatry may seem to be, it is nothing but a work of the flesh, an abomination and idolatry against the gospel, faith and right worship. This is seen by the godly and the faithful who have spiritual eyes, but the saints of works judge differently. Just as a monk cannot be persuaded that his vows are works of the flesh, so a Turk believes nothing less than that his keeping of the Alkoran, the ablutions and the other customs he observes are works of the flesh. It is truly a great thing to count idolatry among the works of the flesh etc.
Magic.
I have spoken of sorcery in the third chapter above. This was a common sin in our time before the gospel came forth. When I was a child, there were many sorceresses who bewitched cattle and people, especially children. They also damaged the crops by storms and hailstorms, which they caused by their sorceries. Now that the gospel has come to light, such things are not heard, because the gospel pushes the devil from his throne with his dazzling work. But he now charms people with more frightening, namely spiritual sorceries.
270 Paul lists sorcery among the works of the flesh, which, as everyone knows, is not a work of unchastity, but an abuse or imitation (aemulatio) of idolatry. For sorcery (magia) makes a covenant with devils, superstition or idolatry with gods, but not with the right god, but with a made god. Therefore
idolatry is in truth spiritual sorcery. For as enchantresses enchant cattle and men, so the idolaters, that is, all works saints, want to enchant God that he is such as they invent him in their thoughts. But they invent him as one who does not justify them by grace and faith in Christ, but who should look upon their self-chosen worship and works and give them righteousness and eternal life for their sake. But they charm themselves, not God, because if they persist in this ungodly opinion of God, they will die in idolatry and be condemned. Most of the works of the flesh are sufficiently known, therefore they do not need any interpretation.
Rotten.
Here he does not call the divisions that arise in the household or in the worldly government because of bodily and worldly things, but which arise in the church for the sake of doctrine, faith and works. Heresies, that is, rottenness, have always existed in the church, as has been said above in several places, but the pope is the supreme arch-heretic (generalis haeresiarcha) and the head of all heretics. For he has filled the whole world, as it were, with a flood of sin with innumerable mobs. No monk agrees with the other, because they measure holiness according to the difficulty of the orders. Therefore, a Carthusian wants to be considered holier than a Franciscan etc. Therefore, in the papist church there is no unity of spirit, no harmony of minds, but the greatest discord. It is not one and the same doctrine, faith, religion, worship and attitude, but everything is completely different.
In contrast, among Christians everything is the same and common, the Word, faith, worship, religion, the sacraments, Christ, God; the same heart, mind, soul, will, and this spiritual unity is not hindered by the difference of status and position in outward conduct, as has been shown above a few times. And those who have this unity of spirit possess
1) Wittenberger: "Errtinntur instead of: wstiuntur.
also a certain judgment on all the rotten ones, which no one else quite recognizes, as certainly no theologian in the papacy has understood that Paul in this passage condemns all worship and spiritual states (religiones), false chastity (continentiam) and the seemingly honorable conduct and holy life of all papists and rotten spirits, but meant that he is talking about the gross idolatry and heresies of the pagans and the Turks, who obviously blaspheme the name of Christ etc.
V. 21. Drinking and eating.
Paul does not say that eating and drinking are works of the flesh, but drinking and eating, which is very common in our country. Those who indulge in this more than animalistic indulgence should know that they are not spiritual people, however much they may boast of it, but that they follow the flesh and do its works; therefore they must hear the terrible judgment that they will not inherit the kingdom of God.
So Paul wants Christians to avoid drinking and gluttony (crapulam) and to live soberly and moderately, so that they are not provoked to lust by the well-fed meat, since after gluttony, and when one fills the stomach too much, the meat tends to rage violently. But it is not enough to curb only this raging lust, which gluttony entails, but also, when one is sober, one should keep the flesh in check, so that it does not carry out its lusts. For it often happens that those who are exceedingly sober are the most challenged, as Jerome writes of himself. The face, he says, was pale from fasting, and the mind burned with lusts in a cold body, and while the flesh alone had died sooner than the man to whom it belonged, the fires of lust were kindled etc. 1) I have also experienced this myself, since I was a monk. Therefore, fasting alone will not extinguish the fires of unchastity, but the spirit must be added, that is, the diligent handling of the word, faith and the
1) Cf. § 211 of Chapter 5.
Prayer. While fasting overcomes the grosser beginnings of unchastity, the lusts of the flesh themselves are not overcome by partaking of food and drink, but by earnestly attending to the word and calling upon Christ.
And the like.
275 For it is impossible to enumerate all the works of the flesh.
Of whom I have told you before, and still say before, that those who do these things will not inherit the kingdom of God.
This is a very harsh judgment, and yet extremely necessary against the false Christians and sure hypocrites, who boast of the Gospel, faith and the Spirit, and yet quite surely perform the works of the flesh. But especially the heretics, puffed up by their false delusion (as they dream themselves to be) of exceedingly spiritual things, are people possessed by the devil and wholly carnal, and therefore they perform the lusts of the flesh with all the powers of their souls. Therefore, it was most necessary that the apostle passed such a frightening and fearful sentence against such sure despisers and stiff-necked hypocrites, that those who perform such works of the flesh, which Paul listed, do not attain the kingdom of God, so that some of them, frightened by this severe sentence, might begin to fight against the works of the flesh through the Spirit, so that they do not perform them.
V. 22. But the fruit of the Spirit is.
277. He does not say: The works of the spirit, as he said: "Works of the flesh", but adorns these Christian virtues with a more dignified name, calling them "the fruit of the spirit". For they have exceedingly great benefit and fruit, for those who are adorned with them give glory to God, and with these virtues they attract others to the teaching of Christ and to faith in Him.
Love.
It would have been enough if he had mentioned love alone. For love extends to all the fruits of the spirit, and
Paul attributes to it all the fruits of the spirit in 1 Cor. 13:4 when he says: "Love is longsuffering and kind" etc. But here he has especially included it among the fruits of the Spirit and placed it in the first place, in order to remind Christians that they should love one another above all things, that through love one should precede the other with reverence, and that each should esteem the other more highly than himself, for the sake of Christ and the Holy Spirit who dwells in them, for the sake of the word, baptism, and other divine gifts that Christians have.
Joy.
This is a word of the bridegroom and the bride, that is, sweet thoughts of Christ, wholesome exhortations, joyful songs, hymns, thanksgivings, by which the godly admonish, exercise and cheer up one another. For God has no pleasure in sadness of spirit, He hates sad teaching, sad thoughts and words, and delights in gladness. For he did not send his Son to make us sad, but to make us glad. Therefore the prophets, the apostles, and Christ Himself everywhere enjoin, yea, command, that we should rejoice and be glad. Zechariah Cap. 9, 9. says, "Be glad, O daughter of Zion, and rejoice, O daughter of Jerusalem; behold, thy King cometh unto thee," and in the Psalms we often read [Ps. 32, 11. 33, 1.], "Be glad in the Lord." Paul says [Phil. 4, 4.], "Rejoice in the Lord always," etc., and Christ [Luc. 10, 20.], "Rejoice that your names are written in heaven." Where there is this joy of the Spirit, the heart is inwardly joyful through faith in Christ, believing that he is our Savior and High Priest, and shows this joy by heart in words and gestures. Likewise, the godly rejoice when the gospel is spread far and wide and many come to faith, and thus the kingdom of Christ is increased.
Peace.
280. peace with God and with men, so that Christians may be quiet and peaceful and not persecute one another with hatred, but
Bear one another's burdens with patience, for without patience peace cannot stand. That is why Paul puts it immediately after peace.
Patience.
I believe that "patience" (μαχροΰυμία) here is the persevering patience (assiduitatem patientiae) with which one not only suffers adversities, misfortunes, insults etc. but also long-sufferingly expects that those who have done him harm will mend their ways. For the devil cannot overcome the afflicted by force, but he overcomes them by perseverance; for he knows that we are earthen vessels, which cannot bear frequent and long-continued blows and attacks. Therefore, he overcomes many by long perseverance. To overcome his perseverance, longsuffering is necessary. This patiently awaits both the improvement of those who use violence and the end of the temptations that the devil arouses.
Friendliness.
282. kindness (χρηστότης) is a ge
The Christian must be gentle and pleasant in manners and in all of life. For the Christians must not be rough and sullen, but mild, affable, accessible, friendly, who like to deal with others, who overlook the errors of others or at least interpret them for the best, who like to yield to others, who bear the miraculous etc., as also the pagans said: The infirmities (mores) of a friend you may know, but do not hate him. Such a man was Christ, as can be seen everywhere in the Gospel. Of St. Peter it is read that he wept as often as he remembered the kindness of Christ, which he showed in his daily intercourse. This is a very great virtue and necessary in every state.
Kindness.
That is, to gladly supply the want of others, to be munificent (largiri), to lend etc.
Faith.
Since Paul lists faith among the fruits of the spirit, it is obvious that he does not mean faith in Christ, but honesty or sincerity. Therefore he says in 1 Cor. 13:7 that love believes everything. Whoever therefore has this faith
He is not a suspicious man, but a man of one-stringed and sincere heart, who, although he is deceived and learns something other than what he believes, is so gentle that he gladly gives credit for it; in short, he believes everyone, but puts his trust in no one.
On the other hand, people who do not have this virtue are suspicious, it is difficult to get along with them, they are grumpy and poisonous. They yield to no one, believe no one, cannot bear anything that others say and do good, slander and misrepresent them, and hate those by whom they are not praised and held in high esteem. Therefore it is impossible for them to show love and friendship, to keep unity and peace with people. But when they are gone, this present life is nothing but biting and eating. "Faith" in this place, then, is one keeping faith with the other in the things that belong to the present life. For what would this life of ours be if one did not believe the other?
Sanftmuth.
This is the virtue that one is not easily moved to anger. In this life, however, there are countless incidents that provoke anger, but the godly overcome them through meekness.
Chastity.
This is sobriety, temperance or moderation in the whole life, which Paul contrasts with the works of the flesh. So he wants Christians to live chastely and soberly, so that they are not adulterers, fornicators or lewd people. If they cannot live chastely, they are to become conjugal. Likewise, they are not to be quarrelsome and vicious, etc. not to get drunk, not to give in to gluttony, but to abstain from all these things. All this includes chastity or abstinence. Jerome interprets it to refer to virginity alone, as if husbands and wives could not be chaste, or the apostle wrote this to virgins alone. It is certain that he admonishes the bishops and the young women, both of whom were married, to be chaste and pure.
V. 23. The law is not against such.
288. It is indeed a law, but not against such. Thus he says elsewhere [1 Tim. 1, 9.]: "No law is given to the righteous." For the righteous lives in such a way that he has no need of a law to admonish, urge and compel him, but without all compulsion of the law he does voluntarily what the law demands. Therefore the law cannot accuse those who believe in Christ and convict them of their guilt, 1) nor can it frighten their consciences. It does indeed frighten and accuse, but Christ, taken in faith, drives it away with his terrors and threats. That is why the law is absolutely abolished for them. Therefore, it has no right to accuse them, because they voluntarily do what the law demands. For through faith they have received the Holy Spirit, who will not let them be idle. If the flesh resists, they walk in the spirit etc. Thus a Christian fulfills the law inwardly by faith, for Christ is the end of the law; he who believes in him is justified outwardly by works and by the forgiveness of sins. But those who perform the works and lusts of the flesh, the law accuses and condemns, civilly and theologically.
V. 24 But those who belong to Christ crucify their flesh along with their lusts and desires.
This whole passage about works shows that true believers are not hypocrites, so let no one deceive himself. All those, he says, who belong to Christ crucify their flesh together with infirmities and sins. For the saints, who have not yet completely taken off the corrupt flesh, are inclined to sin, do not fear and love God enough etc., likewise they are provoked to anger, envy, impatience, unchastity and other evil impulses, which, however, they do not accomplish, for, as Paul says here, they crucify their flesh with its lusts and sins, which happens not only by suppressing the will of the flesh with fasting or other exercises, but, as Paul said above [v. 16], because they walk in the spirit, that is,
1) 6t reos ÄA6r6 is missing in the Wittenberg.
since, reminded by the divine threats by which God threatens that He will punish sin severely, they are deterred from sinning, likewise, being equipped by the Word, faith and prayer, they do not obey the lusts of the flesh.
By resisting the flesh in this way, they nail it to the cross with its lusts and desires, so that the flesh, though still alive and stirring, cannot accomplish what it wants, since it is bound to the cross with hands and feet. Thus, the godly crucify their
Flesh, as long as they live here, that is, they feel its lusts, but they do not obey them. For clothed with the armor of God, faith, hope and the sword of the spirit, they fight against the flesh, and with these spiritual weapons they fasten it to the cross as with nails, so that it is forced to be subject to the spirit even against its will. After that, when they die, they strip it completely, and when they are raised again, they will have a pure flesh, without lusts and desires.