Held the 1st of January 1532.
Gal. 3, 23. 24. But before faith came, we were kept under the law and closed to the faith that was to be revealed. So the law was our disciplinarian unto Christ, that we might be justified by faith 2c.
1 St. Paul's opinion is this: That in Christianity both preachers and hearers should teach and grasp a certain distinction between the law and the gospel, between works and faith; as he also commands Timothy to do, when he exhorts him, 2 Ep. 2, 15, to rightly divide the word of truth 2c. For this distinction between the law and the gospel is the highest art in Christianity, which all and every one who boast or accept the Christian name should be able and know. For where this part is lacking, a Christian cannot be recognized before a Gentile or a Jew; so much so is it due to this difference.
2 For this reason, St. Paul insists that these two teachings, namely the Law and the Gospel, be well and truly separated from one another among Christians. Both are the Word of God, the Law or the Ten Commandments, and the Gospel; the former initially in Paradise, the latter on Mount Sinai, given by God. But in this lies the power to distinguish the two words correctly, and not to mix them together, otherwise one will neither know nor be able to keep the right understanding of this nor of that; indeed, if one thinks that one has both of them, one will have neither.
3) Under the papacy it has happened 1) that neither the pope nor all his scholars, cardinals, bishops and high schools have never known what gospel or law is; indeed, they have never tasted it or reported in all their books how one is to be distinguished from the other, how the teaching of the law should or could be separated from the gospel. Therefore their faith, though they come to the highest, is a mere Turkish faith, which stands only on the mere letter of the law and outward doings, as: Thou shalt not kill, thou shalt not steal 2c.; thus they think that the law has been done enough, if one only does not kill with the fist, nor steal someone's own, and so on. Yes, they think that such outward piety is a righteousness that is valid before God 2c. But such teaching and faith, even though the works are good and commanded by God, is wrong and unjust. For the law demands much higher righteousness than that which is based on outward virtues and piety. In addition, the gospel of grace and the forgiveness of sins is even thereby defeated. For though not stealing, not killing, is right, and is required by the law, yet it is no more than a heathen piety, which does not attain to the righteousness of the law; much less is it forgiveness of sins, of which the gospel teaches and preaches.
4 It is therefore highly necessary that these two words be properly and well distinguished;
1) Jenaer: hats.
*This sermon was first published in 1532 in Wittenberg by Hans Weis under the title: "Wie das Gesetz und Evangelium recht gründlich zu unterscheiden sind D. Mart. Luther's sermon. Item, what Christ and His Kingdom are, preached from the prophet Micah Cap. 5." Then at Nuremberg by Kunigund Hergotin in the same year under the same title. In the "Gesammtausgabe": in the Wittenberg (1553), vol. IV, p. 509; in the Jena (1566), vol. V, p. 472k; in the Altenburg, vol. V, p. 947; in the Leipzig, vol. XI, p. 414; in the Erlangen, 1st edition, vol. 19, p. 234 and 2nd edition, vol. 18, p. 136. The latter edition, because the texts differ significantly from each other, has three different redactions, namely the text of the Nuremberg single edition, that of the Jenaer Gesammtausgabe and that of the Wittenberger Gesammtausgabe. However, like Walch, we print only the text of the Jena edition (which he, as he says in the preface to the 9th volume, p. 12, "held against the original edition"), because the text of both the Nuremberg printing and the Wittenberg collective edition, almost word for word, is completely contained in that of the Jena edition. To us, the triple reproduction of this sermon would seem to be an unnecessary? burden on our edition.
that where this does not happen, neither the law nor the gospel can be understood, and consciences must perish in blindness and error. For the law has its purpose, how far it is to go and what it is to accomplish, namely, up to Christ, to frighten the impenitent with God's wrath and displeasure. Likewise, the gospel has its special office and work, to preach forgiveness of sins to the afflicted conscience. Therefore, let these two not be mixed together without distorting the doctrine, nor let one be taken for the other. For the Law and the Gospel are both the Word of God, but not the same doctrine. Just as this is God's word, Ex. 28, 12: "You shall honor your father and your mother." And again Eph. 6, 2. 3. 4.: "Fathers, bring up your children in the fear of God" 2c. But because it is not spoken of one office and person, what disorder would result if it were to be thrown together with the appearance that it was all God's word? Then the son would want to be father, the father would want to be son; the mother daughter, the daughter mother. But this rhymes badly and is not to be suffered. Therefore, the father should do what he is commanded by God to do; likewise, the son should keep to his profession. So also it behooves a housemother to bear, nurse and rear children; a husband to care for his house and servants, and to be faithful to them; not to bear children, 1) clean, wipe and wait 2c. Now if one wanted to take hold of the other's commanded office, or if one of them wanted to be both, what kind of wild, desolate being would this become? Therefore the word must be rightly distinguished, so that each one may preside over his profession and office, 2) stay with it, and not go further, so that he will not err.
(5) What else did Thomas Muenzer bring to the terrible lamentation, except that he read in the books of the kings how David slew the wicked with the sword, how Joshua slew the Canaanites, the Hittites and other wicked nations in the land of Canaan?
1) The Wittenberg offers here: "zeugen" for which "sengen" (to suckle) should be read.
2) Jenaer: I see.
2c. He found the word and concluded from it: We must do the same to him, suppress the kings and princes in the regiment, for here we have an example of this. What else was lacking here in Muenzer, but that he did not distinguish the word correctly, and made his calculation thus: David has indeed received. But am I also David? The word that David has received is not my business; if he is commanded to receive, to slay the kings, then I am commanded to preach. If Muenzer had left it at that, and taught the gospel purely in the pulpit, according to Christ's command: "Go into all the world and preach the gospel to every creature," 2c., then he would not have gotten into such terrible teaching and turmoil. For to David, and not to Muenzer, it is said: You shall protect the pious, punish the wicked with the sword and keep peace 2c. But if David were to leave such a thing, and subvert himself to the priestly office, and I were to leave off preaching, and wield the sword, and so mix all things together: what a praiseworthy rule and great art would that be? which even sows and cows could well do!
(6) Therefore I say again, that it is a very great art to separate the law and the gospel rightly from one another, because it is necessary to do so also in the commandments (which are all comprehended under the one word "law"), and to separate one from the other, where one does not want everything to go through one another, yes, over and over, because it still has defects and deficiencies, since everything is distinguished rightly and well.
Therefore, it is great foolishness to pretend that it is God's word, God's word, therefore it is right 2c. Yes, God's word is not one, but distinct. The law is another word than the gospel; so the laws or commandments are also not one. For this word of God: Protect the pious, punish the wicked, does not concern me, just as this word: You shall bear children, suckle, wipe, wait 2c., concerns women alone. Again: You shall preach, administer the sacraments, belongs not to women, but to men, who are called to do so.
8. our people know about this difference.
The same is true of the law and the gospel, but if it is necessary in laws to distinguish them from one another and to look at the persons to whom they are directed, how much more is there a distinction between the law and the gospel? But if it is necessary in laws to distinguish them from one another, and to look rightly at the persons to whom they are directed, how much more is the distinction to be made between the law and the gospel! Therefore, let him who is well able in this art of separating the Law from the Gospel, set him first, and call him a Doctor of the Holy Scriptures. For without the Holy Spirit it is impossible to make this distinction. I experience it in myself, and see it daily in others, how difficult it is to distinguish between the teaching of the Law and the Gospel. The Holy Spirit must be master and teacher here, or no man on earth will be able to understand or teach 1). Therefore, no pope, no false Christian, no fanatic will be able to separate these two, especially in causa materiali et in objecto.
2) By the law nothing is to be understood other than God's word and commandment, in which he gives us what we are to do and not to do, and demands our obedience or work from us. This is easy to understand in causa formali, but very difficult in causa finali. The laws or commandments that speak of works that God requires of each one in particular, according to nature, status, office, time, and other circumstances, are many and varied. Therefore, they also tell every man what God has commanded and requires of him according to his nature and office; as, the wife shall keep the children, the householder shall rule 2c. This is her commandment. A servant shall be obedient to his master, and what more belongs to a servant's office. Similarly, a maid also has her command. The common law that applies to all of us is this, Matth. 22, 39: "You shall love your neighbor as yourself," advise and help him in his need as it arises: if he is hungry, feed him; if he is naked, clothe him, and what is more. That is to say, to circumscribe the law properly, and to measure it out from the Gospel, namely-
1) Wittenberger: learn.
2) The following two paragraphs were erroneously given the numbers 7 and 8 in Walch's old edition, so we have omitted them.
The law is called and is that which presses upon our works.
On the other hand, the gospel or faith is such a teaching or word of God that does not demand our works, nor does it command us to do anything, but tells us to badly accept the offered grace of forgiveness of sins and eternal blessedness and to let it be given to us. We do nothing, but only receive and let ourselves be given what is given and offered to us through the word that God promises and lets you say: I give you this and that 2c. When, in baptism, which is not my making, nor my work, but God's word and work, he saith unto me, Hold, I baptize thee, and wash thee from all thy sins; receive it, it shall be thine. If then you are baptized in this way, what more do you do than to receive and accept such a gift of grace? Now the difference between the Law and the Gospel is this: by the Law we are required to do what we want to do, urging our work against God and our neighbor; but in the Gospel we are required to make a donation or rich alms, since we are to receive God's grace and eternal blessedness.
9 This difference is easy to notice from this: The gospel gives us God's gift, help or salvation, and only tells us to hold out our sackcloth and let God give us something; the law, however, gives nothing, but takes and demands something from us. Now the two, giving and taking, are very far apart. For if something is given to me, I do nothing to it, but take and receive it, and let it be given to me. Again, when I do in my profession what I am commanded to do, item, counsel and help my neighbor, I receive nothing, but give to another whom I serve. Thus the law and gospel are distinguished formali causa; the one promises, the other gives. Gospel gives and means to take; law demands and says: You shall do this. Just as when a prince or feudal lord gives or lends his property to a nobleman, the nobleman does nothing, it is not his work, but the prince's gift; but when he rides to serve his lord or to court, 3) then he does something.
3) Wittenberg and Nuremberg: reiset.
(10) So these two doctrines are far apart from each other, but in the spirit. For the devil has the heartache to inflict, does not allow us to remain in material and final causa; allows it to happen that one does or works something, but leads from that of which we are commanded to another, as a higher and better one. He does the same in causa finali, always pointing from the right goal to the wrong one, as the law should be given for this purpose. The law means to do this and that (as, thou shalt not steal, thou shalt not murder 2c., and speaks of such doing, which proceeds from the heart and spirit), that is formalis causa. Now if such a work is not done, then either hypocrites (who understand the law from outward deeds, and if they have such deeds or works, they consider themselves innocent and righteous), 1) or even despair. But the gospel comforts and says: Behold, Christ is your treasure, your gift, your Savior, help and comfort! When the heart comes to this crossroads between the law and the gospel, and sees here grace, there guilt, here promise, there commandment, here giving, there demanding: it does not want to go there, but recoils, can neither overcome the law, nor grasp grace. Cause, it cannot separate these two words, law and gospel, from each other.
(11) When the conscience is struck so that it feels sin, is in mortal distress, is burdened with war, pestilence, poverty, shame and such misfortunes, and then the law says, "You are condemned to death, I demand this and that of you, you have not done it, nor have you been able to do it. Where the law (I say) thus strikes in and terrifies man with the fear of death and hell and despair, then it is high time to know how to separate law and gospel from each other, and to direct each to its place. Let him who is able to separate separate, for here is the time and the need for separation.
12) Now it belongs to this that St. Paul says: "Before faith came, we were kept and shut up under the law," 2c. that a Christian knows to make a distinction between
1) These brackets are set by us. These enclosed words are found only in the Jena.
The law and the gospel, works and faith, especially in finali and materiali causa, and meet the law thus: Thou dost indeed demand much and put in heavy condemnation those who cannot give; but dost thou also know how far thy rule shall go? hast thou forgotten that it has a definite time, as St. Paul says: When faith comes, it shall cease, no longer demanding, terrifying, nor condemning?
(13) He that knoweth not these things, and will have respect unto them, loseth the gospel, and cometh not to faith. How then the devil, by means of the fanatics, mixes together law and promise, faith and works, and harrows the poor consciences, makes them look at neither law nor gospel in the right way, drives and chases them into the law, and spreads a net, saying, "This is what I should do, and this is what I should not do. If I do not distinguish between Moses and Christ, then I am trapped and remain trapped; I cannot be free and released, but must despair.
(14) If I knew how to divide the Law and the Gospel, I would not need to say, "Did God give only one word, namely, the Law? Did he not also preach the gospel of grace and forgiveness of sins? Yes, says the conscience, where there is no faith in the promise, the law soon insists: "This and that is commanded you, you have not done it, therefore you must serve. In such a struggle and fear of death, it is high time and need for faith to arise and burst forth with all its might, and to meet the eyes of the law and confidently declare to it: "Dear law, are you alone the Word of God? Is not the Gospel also the Word of God? Is there an end to the promise? Has God's mercy ceased? Or have the two, law and gospel, or merit and grace, now blended and boiled into one another. Become one thing? We do not want to have the God who can give nothing more than law, that is for sure; so we also want to have the law unmixed with the gospel. Therefore let us make this distinction freely and without hindrance: that thou mayest press for duty and right, and that the gospel may be consecrated to grace and gift.
15 Therefore, if the law accuses me:
I have not done this and that, I am unjust and a sinner written in God's register of guilt, I must confess that it is all true. But I must not concede the implication: Therefore you are condemned, but I must defend myself with strong faith and say: According to the law, which reckons my guilt to me, I am indeed a poor, condemned sinner, but I appeal from the law to the gospel, for God has given another word above the law, that is, the gospel, which gives us His grace, forgiveness of sins, eternal righteousness and life, and also sets you free from your terror and condemnation, and comforts me that all guilt has been paid by the Son of God, Jesus Christ Himself. Therefore, it is highly necessary to know how to direct and act both words, and to diligently see that they are not mixed up with each other.
For God has given these two words, law and gospel, one as well as the other, and each with its command: the law, which demands perfect righteousness from everyone; the gospel, which gives the righteousness required by the law to those who do not have it (that is, to all men) by grace. Whoever, then, has not done enough for the law, and lies imprisoned in sin and death, let him turn from the law to the gospel, believing the preaching of Christ, that he is truly the little lamb of God, who bears the sin of the world, reconciles his heavenly Father, and gives eternal righteousness, life and blessedness to all who believe him, purely free of charge and by grace. To this sermon alone he adheres, calls on Christ, asks for grace and forgiveness of sins, believes firmly (because only with faith this great gift is grasped), then he has, as he believes.
(17) This is the right distinction, and the whole power lies in making it right. It can be preached or separated with words, but to bring it into practice is a high art and difficult to achieve. The papists and enthusiasts do not know it at all; so I see it also in myself and others who know best how to talk about how difficult this difference is. The art is common: soon it is spoken how the law is another word and doctrine than the gospel;
but to distinguish practice and to put the art into work is effort and work. St. Jerome also wrote much of this, but like a blind man of color. They call the law that one must circumcise, sacrifice, not eat this and that 2c. Then they make a new law out of the Gospel, which teaches how to pray and fast, how to become a monk or a nun, or to go to church 2c. And this is called distinguishing them. Yes, it rather means thrown into each other. For they themselves know not what they wash. Therefore hear St. Paulum, who teaches thee that thou must come higher than how to be circumcised or not to be circumcised 2c. (for that is all, to be kept and shut up under the law), namely, to faith in Christ, by which we become the children of God and eternally blessed; or remain under the prison and wrath of God.
(18) It is true that the law or the ten commandments have not been abolished in such a way that we are now free from them in all things, and may not have them. (For Christ has delivered us from the curse, not from the obedience of the law.) No, he does not mean that, but that we should keep them with all earnestness and diligence; but, where we have done so, not to trust in them, nor, where we have not done so, to despair. Therefore see to it that you discern the two words aright, not giving more to the law than is due to it, or you will lose the gospel. Neither should you regard the gospel and think about it in such a way that the law perishes, but let each remain in its circle and circle. Just as one must not preach that there should be no authority or no preaching chair, but should distinguish between the two persons and offices, so that each remains in its office and provides for it: the authority according to its land law, as far as that extends; the preacher according to his teaching office. In the mayor's office I do not take part, but separate myself from him, as winter and summer. For my office is to preach, to baptize, to bring souls to heaven, and to comfort poor, afflicted hearts 2c. But it is the duty of the authorities to keep the peace, so that the dear youth may be brought up in the fear and discipline of God.
study, or comfort people with God's word.
19 So it is necessary to distinguish rightly. Not as the pope does, who is neither dog nor dog, neither prince nor bishop, and yet wants to have both under him, wears caps and plates 1) for his own cover of shame; likewise do his bishops/ who are also neither bishops nor princes. But thus shalt thou do unto him: If thou find thyself in the meeting that the law would condemn thee, know that not only the law is given of God, but also, which is much higher word, the dear gospel of Christ. Now if both, law and gospel, come up against each other, and the law finds me a sinner, accuses and condemns me; but the gospel says, Matth. 9, 2: "Be of good cheer, your sins are forgiven you", you shall be blessed; both are God's word; but which one should I follow here? This is what St. Paul teaches you: "When faith comes (he says), we are no longer under the disciplinarian", then the law ceases. For it should and must, as the lesser word, give place and room to the Gospel. Both are 2) God's word, the law and the gospel; but they are not both equal. One is lower, the other higher; one weaker, the other stronger; one lesser, the other greater. Now when they wrestle with each other, I follow the gospel, and say, Good-bye, law! It is better not to know the law than to forsake the gospel.
20. for as it is in the law, when GOD commands Ex 20:7: "You shall not take my name in vain," 2c. and your ruler or your parents command you: You shall deny GOD or his gospel. Here GOD says: Honor my name; and the law: You shall love GOD more than your neighbor. Here I am to leave the least commandment (obedience to men) and let it perish, and keep the highest commandment of the first tablet (which is to be the other of all masters), and be obedient to that alone. Rather, these things must be kept when the law urges me to keep Christ,
2) Jenaer: ares, i.e. they are.
I will rather leave the law and say, "Dear law, if I have not done the works, you do them; I will not be tortured to death, imprisoned or held under you for your sake, and so forget the gospel. If I have sinned, done wrong, or not done wrong, I will let you, the law, take care of it. Roll thou over, and let my heart be content; I will not know thee therein. But if you demand and want me to be righteous here on earth, I will gladly do it; but if you want to climb in and break my heart, so that I lose what has been given to me, I would much rather not know you at all than let the gift go.
21 Paul wants to teach us this difference when he says: The law has served to imprison us 2c. For it must also have it to imprison and compel the children and brute people with it, as it is, Thou shalt honor thy father and thy mother; thou shalt not commit adultery, thou shalt not steal, thou shalt not kill 2c. For the old man must be bound and imprisoned under the law, so that it keeps us inside, drives us and demands of us, so that we do not live wantonly. But such constraint and imprisonment shall not last long, 3) until the gospel is made manifest and known, how we are to believe in Christ. Then I say: Law, lift yourself up, I do not want to be captivated by you in my heart any longer, that I should trust that I have done this and that, or despair that I have not done it. Faith gives me here a heavenly sermon, which is the gospel, that the law may no more hurt the afflicted and bruised heart; it hath martyred and staggered enough. Therefore, you should now give room to the gospel, which gives us the grace and mercy of God.
(22) St. Paul intends this in Christianity, and it can soon be distinguished by the words and their nature, and also by the fruits (what each of these two works or accomplishes). For it is twofold, to take and to give, to terrify and to make glad. The law requires of us and terrifies; the
3) Jenaer: become.
But the gospel gives us and comforts us. But to separate these things in usu, or to bring them to work, when these two words, law and gospel, come together in the conscience, so that you can then rightly separate them and say: I want to have the two words unmixed, but each assigned to its place, in sua materia, the law for the old Adam, the gospel for my stupid, frightened conscience (for I now have no need of a driver to good works, much less can I suffer its accusation, after I have been all too harshly accused by my own conscience, not only accused, but convicted, but need comfort and help from the gospel of Jesus Christ); 1) Now to do this is very difficult, especially when the law wants to take over the conscience. See then that you take hold of the promise, and do not let the law gain the upper hand, nor rule in your conscience, and thereby come into judgment, for then the gospel would be denied. But you must cast yourself about, and take hold of the word of grace or gospel of the forgiveness of sins,
1) These words, which we have placed in brackets, are found in the Jena edition alone.
that God has also commanded to preach the gospel to the poor, in which He will not play by the rules with you, but will act according to His grace as a kind father toward His poor child, that He will forgive by grace all that you have not done, and what you cannot do, He will give all to you.
023 So the law alone is to press for outward discipline, and to leave the chamber wherein the gospel is to dwell satisfied; as he saith, "Before faith came, we were determined under the law." Therefore, in addition to the law, and above the law, another word must come, namely, the gospel, which sets us in a strange godliness, which is apart from us in Christ alone. For this reason it is impossible that we should be justified by the law, for it has been tried before more than it can do. Therefore it is undeniable that no man shall be justified by the work of the law. For if it were possible, it would have happened long ago. Therefore another and higher word belongs to this, which is the gospel and faith in Christ, as has been said. God grant us grace and strengthen our faith, amen!