Then Peter, full of the Holy Spirit, speaks before the Gentiles in the house of Cornelii the warrior, in the name of all the apostles, invoking all the prophets. Let this be a concilium for me.
From the Epistle to the Romans.
Cap. 1, 16.
God's word is God's power, which makes blessed all who believe in it.
It is not the power of the word that is lacking, but the unbelief that doubts it, or
2) This interpretation of the saying is once again Walch, old edition, Vol. XXI, 1596, provided with the year 1542 and the remark that the same was written by Luther in a Bible, which is printed in Wittenberg in 1541. The text there is somewhat changed, but this, which the Wittenberg and Jena editions offer, seems to be the more original. - Seidemnan has overlooked that the text printed by him in De Wette, Vol. VI, p. 342, is already found here.
does not firmly believe in it. Otherwise, if one (firmly) believes in it, blessedness is already there and has begun, and death with sin, along with the devil and hell, has already been overcome and swallowed up in the blood and death of Christ, as He says John 16:33: "Be of good cheer, I have overcome the world. Without doubt the prince of the world, with sins and death to boot. 1)
God's word is God's power.
Without doubt, our works will not be such power, for they are not the word of God, nor faith.
Rom. 1, 17.
The righteous will live by his faith.
The prophet agrees with Moses when he says Deut. 8:3: "Man does not live by bread alone, but by every word that proceeds from the mouth of God," for it is called faith, not the mere knowledge of history, but the certain confidence in God's mercy, which God promises us for Christ's sake in a fine word, which is a power of God that makes blessed all who believe in it. Accordingly, the same word, accepted and grasped with faith, makes a new man, inwardly and outwardly, in body and soul. And then follow the words of St. Paul: "If a man believes with his heart, he is justified; and if he confesses with his mouth, 2) he is saved. Rom. 10, 10. So that all things are possible to him that believeth, Marc. 9, 23. For the word on which he hangs is almighty.
Rom. 3, 21.
But now, without the help of the law, the righteousness that is valid before God is revealed and attested by the law etc.
Without law, but by grace we are justified. But such grace bears witness to the law. It is the same with John the Baptist, without whom we must become Christians. But Christ must be witnessed and shown to us through him.
1) The following words, which are printed separately from the preceding in the editions, make up a whole with the same.
2) The words: "so one is justified.... bekennet" are missing in the Erlanger.
Rom. 4, 25.
Christ was given for our sins and raised for our righteousness.
Here is the glory and comfort taken from those who want to make themselves blessed by God through merit. For since such a death had to happen for our sin, which is called Jesus Christ's death, and such a resurrection had to happen, which is also called Jesus Christ's resurrection, it is good to reckon that either our merit is nothing and lost, or Christ's death and resurrection is of no use and in vain. God be thanked for that, amen.
Rom. 8, 31.
Si Deus pro nobis, quis contra nos?
If we could decline and understand the pronoun nos and nobis, we would also conjugate the noun Deus, and make a verbum out of the nomon, so that it would be called Deus dixit, et dictus est: then the praepositio contra would be disgraced, and finally become an infra nos, as it will and must happen, amen.
Rom. 10, 15.
How lovely are the feet of those who proclaim peace, who proclaim good.
How heartily we should give thanks that we are worthy to hear and read what such lovely and comforting preachers say and write to us about the peace and comfort that is proclaimed to us through them. Many kings and prophets have desired to see and hear it, but have not seen and heard it.
How lovely are the feet of those who proclaim peace, who proclaim good. 3)
St. Paul himself interprets peace and good as eternal peace and comfort, that is, forgiveness of sins and eternal life in Christ. But Caiphas and Annas, Pabst and their scales, did not understand it.
Martinus Luther, D. 1545.
3) This saying is in Luther's handwriting on the inside of the cover of a German edition of Melanchthon's 4,oei from 1544, which is in the monastery library at Mayhmgeu, but as belonging to Is. 52, 7. (Erl. Ausg., vol. 56, p. HX1II.)
Rom. 14:7-9.
None of us lives to himself, and none of us dies to himself. If we live, we live to the Lord. If we die, we die to the Lord. If we live or die, we are the Lord's. For to this end Christ died, and rose again, and is alive again, that he might be Lord over both the dead and the living.
Why then are we so afraid of death, which is only an entrance for us into eternal life? For as long as we live in this maggot sack, we are strangers in the devil's inn. But as soon as we come out of this life, we go to heaven, to our eternal fatherland, for which we have a heartfelt desire and longing every moment, 2 Cor. 5:2.
So come now the Turk, Pabst, and what evil is in the world, they can do us no harm at all. For in wanting to harm us, they do us the greatest service, and help us to an eternal crown. For he is blessed who dies in the faith of Christ. But he is much more blessed who dies for the faith of Christ.
Rom. 14, 8.
We live or die, we are the Lord's.
Yes, we are the Lord's, and our greatest comfort and joy is that we have him for our Lord, to whom the Father has given all authority in heaven and earth, and all things into his hand: who then will and can harm us? The devil may be very angry and stab us murderously in the heels, but he should not tear us out of his hand. Moreover, if we believe in Jesus Christ our Lord and live under his protection and protection, we ourselves are now masters, through him and in him, over the devil, sin and death. etc. For he became man for our sake (that he might bring us to such dominion), pleaded with the Father on our behalf, and so loved us that he became a curse for us, gave himself for us, purchased with his precious blood, and washed and cleansed from sins. Item, he also gave us the pledge of our inheritance and blessedness, the Holy Spirit, into our hearts, to be kings and priests before God, and in sum, to be children and heirs of God, and
as his co-heirs. This is certainly true. O Lord, strengthen our faith that we may not doubt it.
But the things which are written aforetime are written for our learning, that we through patience and comfort of the scriptures may have hope.
That is, the Holy Spirit wanted to write and read, if he could have readers and listeners. He wrote to us through the prophets; since they could not understand it or did not want to read it, he himself began to read and teach us through the apostles, so that we would understand it.
But that is the lesson:
One should read and listen to the Biblia diligently, then one will find what is nowhere else to be found, namely comfort, but "in patience", that is, in distresses of conscience (as the devil drives with accusations of sins) and of death (as nature horribly scares). There is no other book in heaven and earth that tells us how God's Son overcame sin, death and the devil for us. And even if there were golden books, golden wisdom, golden teachers eternal, it is still nothing, where the comfort of this book is not, without which ultimately even the patience itself can not remain.
But what written earlier.
Although the Old Testament was written before, and under Mosi's rule, it is still all and everything written for the comfort of us Christians. For even the terrible histories of God's wrath serve to give us comforting hope that God will surely deliver His Church from evil men at last, and control their raging and fury. The gracious histories are written much more for our comfort.
That through patience we may etc.
Patience becomes greater impatience in the end, unless the comfort of the Scriptures comes to our aid. For we know that God Himself speaks to us in the Scriptures.
1) This year is only in Walch.
From the first epistle to the Corinthians.
Cap. 11, 24.
Take and eat, this is my body.
The true body and blood of Christ is given to eat and drink in the bread and wine. Now a question arises: How can Christ be bodily in the Sacrament, when One Body cannot be in many places at once?
From this I answer thus: Christ has said that he wants to be there; therefore he is truly in the sacrament, and in addition bodily. Therefore he is truly present. And no other cause of such bodily presence is to be sought than this. The words are thus, therefore it must be done as they are. But as far as the body is concerned, Christ can be everywhere or in all places, if he only wants to be. Therefore it has a different opinion with his and our body.
Of being everywhere, or in all places, is not to be disputed. There is much else in this matter; so even the school theologians here speak nothing of being everywhere, but keep the simple understanding of the bodily presence of Christ. 1)
Cap. 13, 12.
But if Christ is preached to have risen from the dead, how do some of you say that the resurrection of the dead is nothing?
This is the highest and most terrible wrath, when God does not give that one hears his word gladly nor respects that one may not desire a greater plague.
V. 55. Death is swallowed up in victory. 2)
"If God is for us, who can be against us? Rom. 8, 31. If death is swallowed up, then all sorrow is swallowed up. If death is swallowed up, then all the power of the devil is swallowed up. If death is swallowed up, then all the raging of the world is swallowed up. But that does not seem to be the case yet, yes, the
1) Hase vorlm of 6886 Dutk6ri, 866 Dfiilippi Alolunelit. protix6 probat Hutt6ru8 in Ooneorä. 6on6orä, 1. kol. 9. (Walch.) This interpretation finöet not in the Wittenberg edition, but only in the Jenaer and in the Erlanger.
2) This passage is also found (in Latin) in Aurifaber's Table Talks, Cap. 48, ? 43. In our edition of the Table Talks, it has been omitted.
Contradiction appears. That is why there must be faith. Faith will be followed in its time by a righteous and manifest vision, when that which is now hidden and invisible will become manifest and visible. Thus the invisible world has become a visible world.
From the Epistle to the Colossians.
Cap. 3, 13.
May the peace of God reign in your hearts.
This is faith in the heart, which knows and stands firm that one should be obedient to God and expect help and comfort from Him. Therefore, he does not take revenge, does not repay evil with evil, does not cause turmoil or war, but brings it home to God and patiently endures it.
From the first epistle to the Thessalonians.
Cap. 3, 21.
Test everything and keep what is good. And again 1 John 4:1: Test the spirits, whether they are of God. 3)
Our greatest glory is that we can confidently boast that we are disciples of God, as Peter says 2 Petr, sl, 16. 18.] that we have heard and seen his glory ourselves. For whoever hears the Son according to the saying, "Him you shall hear," can hopefully boast that he has heard the glory of the Father. Now it is a much higher glory to be a hearer of the majesty than to be a worshipper. For what the Majesty speaks to us is certain. But what we pray cannot always happen. Furthermore, what the Majesty speaks makes us alive, comforts us, and makes us certain of the gracious will of God the Father toward us. Although the
3) This interpretation is found in a copy of the first volume of Luther's Latin works printed by Lufft at Wittenberg, which is in the church library at Pirna, which Lauterbach founded. Lauterbach wrote it on the page before the title. At the end of the interpretation follows from Lauterbach's hand: Hüne roeoAiiitioN6M D LI D piu6 6t 8UN61U6 M6w0rin6 1545 ruunu proprin in tomum primum 4futonni8^ Iluut^rpnolrj siMuvit. - We have translated this piece into German from the supplement in Seidemann-De Wette, Vol. VI, p. 707, where it is found in Latin.
Although prayer is certainly answered, it is not always necessary for it to happen in exactly the way we would like it to.
Therefore we are to hear the word of God, but judge and test [the word of] men, even holy men, according to the same, as is said above.
From the first epistle to Timotheum.
Cap. 2, 4.
God wants all people to be helped (or to be blessed) and to come to the knowledge of the truth.
That is why he gives:
the sacred scripture, to read;
the Word, to preach and to hear;
the dominions to keep peace;
Parents and schoolmasters, for child rearing;
Heaven and earth, for nourishment with all that they bear and are able to bear.
On the other hand, the devil does not want one person to live or have peace.
That is why he lets:
Despise the sacred Scriptures or pervert them through rottenness;
not hear the word nor believe it;
the gentlemen do not agree;
Parents and disciplinarians do not teach the children nor draw them to godliness and respectability.
1) Heaven and earth abuse against God and man. Vigilemus igitur, pugnemus, oremus totis viribus.
1 TiM. 2, 5.
There is One God and One Mediator between God and man, namely the man Jesus Christ, who gave Himself for all for salvation.
If it is for all men, then we certainly belong to it, and there must be no lack of salvation. For St. Paul speaks this from the Holy Spirit, who is the Spirit of truth. Therefore the fault is in those who do not believe nor want to accept it, but either shamefully despise it or maliciously persecute it.
1) The following words to the end are missing in the Wittenberg and Jena editions, but are found in Aurifaber.
1 Tim. 4, 13.
Stop with reading, with exhorting, with teaching.
Many are those who think that once they have heard or read God's word, they are no longer allowed to, and now know it all and everything. These are corrupt students of the Scriptures who have never really begun and have never tasted anything of the Word of God. And thus perish in their surfeit, just as the Jews also became full and weary of the manna, and grumbled about it, became lustful, and perished. It is said:
Lectio lecta placet, decies repetita placebit.
That is, the more and more diligently you read something, the more you like it, and the more sweetly it comes to you. And Sirach says Cap. 24, 28, 29: "He who eats of me always hungers for me, and he who drinks of me always thirsts for me." And pure animals chew the cud. But to chew the cud means to accept the Word of God with right earnestness, to take it to heart, to have love and desire for it, to consider it diligently, and to hold fast to it. This is what the pure do, that is, the true Christians, whose hearts have been purified by faith in the Word. The others, who do not take the word seriously, let it go in one ear and out the other, and so remain unclean animals.
1 Tim. 6, 17.
God gives us abundantly, all kinds of things to enjoy.
Remember, our Lord God is pleased that we need His goods and gifts, that we eat, drink and be merry. He is a rich God, will not and cannot hear that we should complain that he has nothing to give us, or that he cannot feed or provide for our poor sack of maggots. Yes, for this very reason he created the heavens and the earth and arranged them so that the air would give all kinds of birds, the sea and the water would bring all kinds of fish, and the earth would bear all kinds of countless fruits so that we could enjoy them. But he wants us to consider him our gracious God, that is, to fear, love and trust him, and to recognize that these are his goods and gifts, which we do not acquire through our care, diligence, toil and work, as the world thinks, but which come to us through his grace and blessing, for which we should give him heartfelt thanks and not forget our neighbor.
From the second epistle to Timotheum.
All Scripture, inspired by God, is useful for teaching, for punishment, for correction, for chastening in righteousness, that a man of God may be perfect, fit for all good works.
That is, one should and must always read the Holy Scriptures, because they are necessary and useful for this purpose, since otherwise no other Scripture is useful 2) nor can help.
Namely and first of all to teach.
For that which it teaches is found nowhere else but of God the Father, the Son, the Holy Spirit, of Christ, of baptism, of the sacrament, of eternal life etc. Also, young people grow up without ceasing, and strangers come to us, and we must always teach them these things. Although we are always allowed to do it for ourselves. For it can never be learned or lost, because it is a profound and groundless wisdom of God, which even the angels in heaven cannot be satisfied with and wonder at for eternity, as St. Peter, 1 Ep. 1, 12, says.
To punish the other.
For the Scriptures alone help to resist all error, heresy and false doctrine, and to prevent the doctrine from being defiled. Just as a good shepherd not only feeds the sheep, but also fends off the wolves. For what good is it to teach well, and yet not to ward off the devil and the wolves? Thus says St. Paul, Titus 1:9: "Let a bishop be able to teach, and also to punish the adversaries." What should other human doctrines defend, who do not know what the Holy Scripture teaches? Philosophers, physicians, lawyers and poets are of no use in this respect, since they are concerned with temporal life and know nothing about eternal life.
Thirdly, to improve.
Because we are still living in the flesh and in the devil's kingdom, in the world, the temptation is so
1) The year is only in Walch.
2) Thus the Wittenbergers. Jenaer: "nutz"; Erlanger: "nütz".
Much that even among the saints and Christians who receive the doctrine and are protected from heresy, various infirmities and cases occur, both in matters of faith and other things, and both stumble and fall, one in this and the other in that. For this reason, the Scriptures are needed once again to instruct the erring consciences, to settle the infirmities, and to restore the fallen; And so it is always necessary to do with the indolent, to comfort the afflicted, and all kinds of care and duty, as a good shepherd over that which he feeds and tends well, must also take special care of the sick, infirm sheep, heal and wait, so that they may be healed again, and not perish in themselves, whether there is already pasture enough and no wolf.
Fourth, to chasten in righteousness.
That is, all these things serve to discipline, educate and prepare the person who is to please and serve God, just as a child is raised to become pious and do much good, so that a Christian may also be useful in the church and before God. For to this end one also feeds, tends and cares for the sheep, so that they may give much milk, wool and lambs to the father of the house. But here it is said to be useful and fruitful in righteousness, that is, in such good works as do not make one rich and glorious in the sight of the world, as the other doctrines do, but which serve and belong to eternal life. For these are to be good works of him who is called God's man. Therefore, be careful to read the Scriptures, do not become weary, nor let yourself think that you are full and know everything well; otherwise you will understand nothing of them, when you think you have understood everything.
All Scripture, inspired by God, is useful for teaching, for punishment, for correction, for chastening in righteousness, that a man of God may be perfect, fit for all good works. 3)
One must always have such a ministry among the people of God, teaching those who are ignorant and punishing those who are repugnant, as those who are ignorant.
3) From Luther's own manuscript in a copy of Hans Lufft's folio Bible from 154l in the Dresden library. Seidemann-De Wette, Vol. VI, p. 412,
Heretics etc., and better, where there is a defect and error, and maintain a chaste conduct in outward deeds and manners. But that it be not in false appearance and glitter, but in righteousness and uprightness. Only the holy Scriptures serve this purpose; the teachings of men are of no use. 1545.
Martinus Luther, D.
All Scripture, from GOtt etc.
The doctrine of men also has much to teach, to punish, to correct, to chastise, and makes hell more sour for the devil-martyrs than heaven is for the right saints. For everything goes the wrong way in unbelief, that is, in unrighteousness, so that they do no good work, much less can do right, are not skilled for it, because they do not respect God's word, or have not pure.
All Scripture, inspired by God, is useful for teaching, for punishment, for correction, for chastening in righteousness, that a man of God may be perfect, fit for all good works. 2)
Although there are many books that are very useful, and can make fine, skillful, learned people, it is all directed to this transitory life, and worldly wisdom or righteousness; cannot make a man of God, nor teach him, punish him, correct him, chastise him to righteousness, and make him skillful or perfect for all good works. Only the Holy Scriptures, inspired and taught by God Himself, must do this. Erunt omnes docibiles Dei [they will all be taught by God]. Joh. 6, 45. 1545.
Martinus Luther d. Haec Biblia dono dedit Johanni Wilhelmo Reiffenstein.
All Scripture, from GOtt etc.
If we could believe that God Himself spoke to us in the Scriptures, we would read them diligently and consider them our blessed workshop.
1) In the original: "falschein". The Wittenbergers and the Jenaers have our reading, of which Seidemann also assumes that Luther intended to write such.
2) In a copy of the folio Bible published by Hans Lufft in Wittenberg in 1545, which is kept in the city library of Hanover, the following words are found in Luther's hand on a leaf glued to the inside of the cover. SeidemannDe Wette, Vol. VI, p. 412.
From the first epistle of St. Peter.
Cap. 1, 25.
The word of the Lord endures forever. Now this is the word that is proclaimed among you.
From this it follows that we will also remain and live with God in eternity, if we believe in the same word and remain with it. Therefore, such a word must certainly take away from us sin, death, hell and all misfortune, which oppresses, hurts and distresses us here temporally and there eternally. For this reason we should read the holy Scriptures (which are the Word of God) gladly and diligently, have pleasure and love for them, and seek comfort in them against all the wiles and temptations of the devil and the world.
1 Petr. 5, 2.
Feed the flock of Christ as you are commanded, and watch carefully, not forcibly but willingly.
That is, not unwillingly nor displeased, or unenthusiastic, as those who alone look at the work ex officio, not allowing themselves to be moved for the benefit of the souls. Non turpiter lucrosi, sed voluntarie, that is, willingly and heartily. Non dominanter, sed exemplariter, voluntarie. Even in poverty and lack, to remain cheerful, to teach for nothing, to praise God and to benefit souls.
1 Petr. 5, 7.
Cast all your care upon him, for he cares for you.
If God (as St. Peter says here from the 55th Psalm, v. 23) cares for His faithful, how is it then that they are burdened and oppressed with so much misfortune, sorrow, fear and hardship in front of other people on earth, both by the devil and the world, who plague them with cunning and treachery, also with physical tyranny and persecution, without ceasing, seek their body, honor and goods, and would like to have them dead every hour? Who let themselves be seen and felt as if God were angry with them, had abandoned them and subjected them to the devil's power, but would not let him take care of them and provide for them in a fatherly way.
Such, namely, that God will take care of us,
and love us as his children, belongs to faith, which alone is the master who sees God's word and work rightly and teaches to understand thoroughly. Now the Word clearly testifies that God chastises those whom He loves and punishes every son whom He receives, as the Scriptures preach everywhere. Hence the 4th Psalm, v. 4, says that God leads His saints wonderfully. Faith adheres to such a word, acts according to it, lets God rule and take care, and says with Job: Etiamsi occiderit me, in eum sperabo, that is, if God were to strangle me, I would still hope in Him and rely on His grace.
From the first epistle of John.
Cap. 5, 14. 15.
This is the joy we have in the Son of God, that if we ask anything according to his will, he hears us. And if we know that he hears us, what we ask, we know that we have the request, so we have asked of him.
The church of God on earth, which in this mortal life is laid under the cross and must daily bear great misery, has no greater consolation than that God promises it that He will certainly consider those who believe and trust in Christ, His Son, and confess such faith, to be His church, and that He will be with them in their distresses and miseries, work in them, and miraculously save and preserve them, even though they have no visible protection and help.
And that they may learn and experience this, how God governs them wonderfully, he directs them from looking and waiting for all visible consolation to the invocation they are to practice in faith in the name of Christ, and thus assures them and not otherwise that they shall have certain help and salvation, if they believe that God has accepted them as His dear children, and hears their invocation for the sake of the Mediator, His dear Son etc.
Therefore, St. John says here that this is our joy (that is, our highest, certain comfort), which we have in the Son of God, so that in our highest distresses, afflictions and miseries we can and may rejoice in the Son of God.
If we ask anything according to his will (that is, that which is necessary for the honor of his name and word, the preservation of his kingdom and church, and for our salvation, as he has commanded us and taught us to pray), we can rely completely on it, that such a request will certainly be heard and the request granted.
We must hold on to this by faith, and persevere in it, even if we do not see or know how and when we are to be helped.
And notice how St. John here overturns and condemns the papists' doctrine of doubt (which they now affirm and defend in their Concilio) in clear words, since he says: "We know that he hears us what we ask." Item, "we know that we have the request" etc. Knowledge, however, is not to doubt grace and hearing, but to conclude firmly and certainly against all doubt (even if all creatures say otherwise) that God hears us for Christ's sake etc. Do not let this be taken away from you, even if an angel from heaven (the Concilium will remain silent) teaches you otherwise etc. So he also shortly before condemned such doubt with clear and hard words, since he speaks, who does not believe God, makes God a liar.
Faithful and earnest warning to devout, God-fearing hearts.
If I were to live another hundred years, and had not only laid down the previous and present storms and tempests by God's grace, but could also lay down all future ones in this way, I can see that this would not give our descendants peace, because the devil lives and reigns. Therefore I also ask for a merciful hour, and desire no more of the being. You, our descendants, also pray with earnestness, and diligently drive God's word; preserve the poor lantern of God; be warned and prepared, as those who have to wait for all hours, where the devil may throw out a pane or window, tear open a door or roof, to extinguish the light.
Therefore be sober, and watch; he sleepeth not, neither feeleth, neither dieth till the latter day. I and you must die, and if we are dead, yet he remains the same as he always was, and his storming can be
do not let. Christ, our dear Lord, who has crushed his head, come and deliver us at last from his storm, amen.
A beautiful, comforting saying of certainty of our bliss.
God could not have made the promise of the Gospel and salvation higher, firmer and more certain for us than with the suffering and death of His only begotten Son. If we now believe with all our hearts that he, the Son of God, died for us, overcoming sin and death, and take comfort in the promise of the Father, we have the letter in full, and the seals, the holy sacraments, baptism and the body and blood of Christ, hanging on it, and are well assured and provided for. Heaven is given and bestowed upon us freely, for we have done nothing nor can do anything to obtain it; Christ our Lord has purchased it for us with His precious blood. We have letters, the eternal, unchangeable promise of the gospel, and seals, that is, we have been baptized and, according to Christ's command, we receive his body and blood in the Lord's Supper when we feel our weakness and need.
May God now have mercy and help us to take good care of the letters, so that the devil does not tear them from us, that is, so that we are not safe in prosperity, not sad and despondent in tribulations, but always live in the fear of God, remain firm and constant in the faith and confession of Jesus Christ, and always speak the holy Lord's Prayer with mouth and heart, and ask that God, for the sake of His dear Son, may preserve us and our descendants in the blessed teaching of the Gospel, Amen.
Faithful exhortation to true repentance and Christian prayer by D. M. Luther, so he did in the presence of Prince Georgen zu Anhalt etc.
and other scholars.
The papists are mad and nonsensical against us, want to defend their doctrine with long spears and violence, because they cannot raise anything against us with the pen and truth. I have asked God with great earnestness, and still ask daily, that He may guide their counsel,
and let no war come in Germany during my life; and I am sure that God truly hears such my prayer, and knows that, because I live, no war will come in Germany. When I die now, rest and sleep, too, pray.
But no one can call Jesus, the Son of Mary, Lord, that is, trust him as God with all his heart and call upon him, because he has the Holy Spirit. But this is not given to the despisers of the divine word, blasphemers, epicurians, disobedient, murderers, envious, gluttons, drunkards, fornicators, adulterers, fornicators, thieves, miserly, usurers, those who measure unjustly; item, those who mislead their neighbor, translate etc., those who bear false witness, unjust and secure people. For such, and all those who safely go on as if there were no other life after this short, miserable life, are and remain eternally under the devil's power.
Therefore, each one should diligently hear God's word and accept it with true faith, recognize his sin, be terrified by God's great wrath, and renounce his sinful life and improve himself, earnestly seeking forgiveness for all his sins, and firmly believing that they are forgiven for the sake of Christ, who sacrificed Himself for them. At the moment he sincerely believes that they are forgiven for Christ's sake, and receives the first fruits of the Spirit, he confidently asks, on God's promise, for relief from the temporal punishment that surely follows disregard for the divine word and other sins, in which the world now swims and is drowned, but after heartfelt repentance, conversion, prayer, obedience, humility toward God, and after fervent love and all the good works that God gives toward the neighbor, will be relieved by grace. As Daniel Cap. 4, 24. it is written: "Rid yourself of your sins by righteousness, and rid yourself of your iniquity by doing good to the poor, and God will have patience with your sins." And Zach. 1, 3: "Turn unto me, and I will turn unto you, saith the Lord of hosts."
For it is a gross, even harmful error to want to find fault without all fear of God, not to mend one's ways, and yet not to await punishment from God. No, it does
But this is what they say: If you sin, lie down willingly and say, "Dear father, strike and strike with confidence; I have, alas, done it well. But let it be a father's rut; as thou then stumpest all thy children whom thou lovest. For those whom you do not punish because of their sin are not children, but bastards, Hebr. 12, 8. Therefore, strike, whip, and thrash us quickly, just judge, but also merciful father, so that you do not turn your divine fatherly heart away from us, so that we may praise and glorify you here and there forever, amen.
We are also to love one another warmly, and so, as God loved us, who gave his only begotten Son to die for us, as Christ says John 15:9, 13: "As my Father loves me, so I love you." "Greater love hath no man than this, that he lay down his life for his friends." So we should also love one another, and, as Isaiah chap. 62:4 says, so love one another, as one dear brother loves another, since one sorrow is the sorrow of both, one joy the joy of both; yea, they would divide the heart in the body with one another, and die one for another a hundredfold. If such are murdered, shall we not be heartily sorry and grieve? But a thousand times greater is the sorrow of the heart when unbelievers die.
Therefore, each one should ask with such earnestness, as if he alone wanted to ask, that the dear God would let it come from the sword to the Father's repentance, and relieve the punishment. He will certainly do so, for the sake of His holy name, which we preach, confess and call upon, even though we are poor sinners, yet we hold His word dear and valuable, and do not blaspheme and persecute like our adversaries, whose attacks will finally come upon themselves, as the prophet says in Ps. 7:16: "They have fallen into the pit they made.
Rom. 3. 1)
Sola fides justificat in coelo, id est, in ecclesia. Solus civis patitur in politia, id est, in mundo. Solus conjunx servit in domo.
1) This is printed in Seideinann-De Wette, Vol. VI, p. 432.
Juxta illud:
The master himself must be the servant, if he wants to find it right in the house.
The woman must be the maid herself, if she wants to create a council in the house.
The servants never think about it again.
What brings benefit and harm in the house: There is nothing in it for them. Because they do not hold it for their own.
Menander. Εις έστί δούλος οικίας ο δεσπότης.
In quaque servus unus est herus domo.
Mart. Luth.
D. M. L. From the Hans Regiment.
It is certainly a pious man who takes care of a woman;
It is certainly a pious woman, if she stays with a man. A husband should be patient, not keep his wife like a pig. A housewife should be sensible, learn her husband's ways well.
God will have mercy on him, so that he will be gentle; and your devil will resist, so that he will not end his cunning.
St. Augustine.
Sin is not forgiven, unless what is taken is restored.
Where human goods are stolen, the world has no doubt that they should and must be restituted, as all laws instruct and teach. This is the duty of the authorities and lawyers to judge and execute. Here no man is so low (who is not mad and foolish) that he thinks it is fair and right that each man's stolen property should be restored. For this reason, the world is full of trouble and misery, as can be seen every day.
But whether one should or must return to God his stolen goods, no one cares. Even though he seeks, demands, urges, wraths, and also punishes and afflicts him so that he may get back what is his, the world asks nothing about it.
XV. Short Notes, which D. Martin Luther added with his own hand to his copy of a German New Testament, which was published in Wittenberg in 1530.
been printed, inscribed.*)
After 1530.
Translated from Latin.
[Front in the Bible,]
Adam received the promise from the seed before he had done works and offered sacrifices, so that the truth might stand that one attains righteousness and forgiveness of sins before God through faith, without works, by pure grace. Therefore, the letter to the Hebrews, Cap. 11, 4, rightly praises the faith of Abel in his sacrifice, yes, there he also praises the faith in all deeds and works of the saints, which God considered before the works, yes, that only through faith and from faith the works followed. Therefore, one must not allow a separation of the righteousness of faith and works, as if they were two different righteousnesses, as the sophists do.
but it is a single (simplex) righteousness of faith and works, just as God and man are one person, and soul and body one person. For if they are separated, faith perishes immediately, and hypocritical works (opera hypocrisis) remain, 1) which are doubly ungodly. For if works are there, they are and are done from faith. When faith is present, it breaks forth and does good works, as John 15:5 says: "The branch that abides in the vine brings forth fruit." Therefore, even the good works of the saints are sins, if they are considered by themselves, separately, as it happens when one's ver-
1) In De Wette: opera remanent. Hypocrisis etc. Likewise in the Erlanger.
trust in them. Now lest we should put confidence in them, it is expedient to condemn them, and make them sins, as they must be, when they are separated, as if they were righteousnesses, 1) separated from faith. But since faith by its nature is prior to works, we rightly say that we are justified by faith alone. For our believing is not by works, since they are not yet there or done, but by the word, which promises grace, and testifies that believers are acceptable to God and blessed, and that their sins are forgiven. Then it is through this faith that we do works, and so faith becomes, as it were, corporeal (crassescit) through the work, and that it can almost be grasped with the hands, as the Godhead alone makes Christ and the Lord, but nevertheless, since it took on the flesh, it becomes corporeal and palpable, as it is said in 1 John 1:1: "The Word our hands have touched," and [John 1:14] "dwelt among us." But as soon as you make a separation here, there is already nowhere else God, and the flesh becomes twofold corrupt. For if we were justified by the works that follow from faith, we would no longer be justified by faith itself, nor for Christ's sake, but for our own sake, who do works after faith; that is, deny Christ. For Christ is not taken by works, but by the faith of the heart. Therefore it is necessary that we be justified by faith alone, without, before, and apart from all works, but that the works themselves be approved for the sake of faith, be considered righteous, and be pleasing to God. Therefore, just as it is wrong for the righteous to be provided for the sake of future works, so it is wrong for them to be justified for the sake of future works of faith. But just as the grace of provision works works alone, electing without works 2) and calling without works.
1) We have filled the gap at De Wette and in the Erlangen edition by essent.
2) We have deleted the comma after sine operibus and placed a comma before these words. We have also had to make several changes in the punctuation of the editions.
who is to be justified and to do works: so also faith itself works works, justifying without works, and taking away sins before works. For faith is not for works, but works are for faith; neither does faith wait for works in order to be justified by them, but works wait for faith in order to be justified by it, so that faith is the active righteousness of works, and works the suffering righteousness of faith. Otherwise works would be the cause of righteousness, since without the same [cause] the effect of righteousness could not exist, even if faith were there (stante fide); just as the cause without the effect of righteousness 3) would be no cause at all etc.
[At the end of the book.] 4)
To all the sayings of Scripture by which the righteousness of works seems to be established, we are to answer from Heb. 11 with this word: "By faith." .]. B. [Luc. 11, 41.], "Give alms, and all things shall be clean unto you," there answer, Prayer by faith. For so he puts there before all the works of the saints, "By faith," and gives the reason [Heb. 11, 6.], "For without faith it is impossible to please God." Now if you have faith in any works, you have at the same time righteousness without these works, because faith must necessarily precede works. But faith justifies, yes, it is righteousness, and so the one who is justified by faith also does works of faith.
So much for Luther's own handwriting.
[Under the register of the books of the New Testament are the following words:]
Note that none of these books is ascribed to the Jews but to the Gentiles, except the Epistle to the Hebrews and the Epistle of Jacob, so that it may be seen that, as the prophets were sent to the Jews, so the apostles were sent to the Gentiles.
3) Instead of justitia, jugtitiue will have to be read, as Rambach also translated.
4) So Rambach instead: Lx kollern autoArupüo.
Matth. 3, 8. 1) See to it that you do righteous fruits of repentance. The preaching of repentance is an abolition of the law. For it is preached to those who are under the law. Therefore, something more than the law is required.
Matth. 4, 17. From that time on Jesus began to preach. He begins as a priest of the new law, soon after appoints his apostles, and with the abolition of the Levitical office he establishes a completely new teaching office, and does not choose any of the tribe of Levi for it.
Matth. 5, 25. etc. Be willing, that is, you should not think that this belongs to my kingdom, that one should avenge himself either by force or under the appearance of justice; rather, I hereby forbid it: Do not arrogate to yourself or abuse any power or judicial authority over your neighbor. Another is to use one's rights; another is to abuse them; another is to believe. In this last consists the kingdom of God.
Matth. 10, 1. The calling of the ministers of the New Testament is connected with power and not with weakness like the Levitical priesthood. This chapter is, as it were, in the New Testament what the third book of Moses is in the Old Testament, because in it the apostles are ordained to the teaching office with its customs.
Matth. 16, 19. And I will give you the keys of the kingdom of heaven. These are keys to bind and loose, but only to heaven, for they are called "the keys of the kingdom of heaven," not the keys of this world, with which to unlock closets, to give out food, drink, and the like, but they are keys that sins may be either loosed or bound.
Matth. 18, 18. what you bind on earth. These are the keys that teach how to deal with sins.
1) Because in the old editions of the Bible the verse numbers were not indicated, so it became necessary to designate the paragraphs and lines where the passages were to be found.] B. at this place the citation is given in such a way: "Matth. 3. § 3. 1 line 4. s", and likewise with allil following. We have, because the verse number is set by us, not indicated the paragraphs W and lines U1.
Marc. 10, 16. and blessed them. Consequently, the children also have faith.
Luc. 1, 1: Because many people have made an effort. Many undertake something that they cannot carry out.
V. 3. After I have explored everything from the beginning. Lucas was compelled to write for the sake of the wicked, because they had spread false or uncertain news of Christ.
V. 10. The whole crowd of the people was outside praying.
And, v. 13, your prayer is heard, that is, your prayer for the people is pleasing to God.
And in the hymn of Zachariah v. 77: And give knowledge of salvation etc. that they may know how they must be saved, not by works.
V. 79. Those who sit in darkness and etc. The poor have the gospel preached to them.
Luc. 2, 33. And his father and mother marveled at etc. what Simeon had spoken.
Luc. 15. This chapter is about the grace of justification, without works and merits.
V. 4. and go after the lost one. It does not find itself.
V. 8: And search diligently until she finds him. He does not find himself.
V. 17: Then he smote upon himself. Notice how he first of all trusts in the Father, goes to him and makes his confession, so that you may learn from it that faith without works makes you righteous. This is a beautiful example of repentance and faith, because he recognizes sin and trusts in the grace of the Father.
V. 25. But the eldest son. This son makes a worker in the law. Grace brings joy. But the law brings sadness.
V. 31. My son, you etc. To the Jews belongs first the promise of Christ. Rom. 15 [v. 8].
Luc. 23, 40. Then the other answered, punished him etc. I mean yes, this murderer became holy without works.
V. 42. Lord, remember me etc. The-
ser believes, and calls in such faith. Until now, he had preached the law and confessed sins.
Joh. 1, 9. which enlightens all people. There is an emphasis in the word "all"; everyone else wants to be a master, and yet he should have them all as disciples.
V. 17: Grace and truth have come through Jesus Christ. Why then does one boast that many other new truths have been revealed to one about and apart from Christ?
V. 26. I baptize with water etc. By this is understood: He will baptize you with the Spirit. There is an ellipsis here, or lack of something in the speech.
V. 41. We have found the Messiah. This is the first witness of Jesus.
V. 45. Philip finds Nathanael. The other witness of JEsu. From this the low and lowly beginning of the Lord JEsu can be seen.
V. 47. In whom is no deceit, or in whom is no falsehood.
V. 48. Nathanael answered. The third witness.
Joh. 2, 12. and did not stay there long, because he went out to preach the gospel.
V. 24. But Jesus did not confide in them. He had no. Trust in them, not even in those who begin to believe, to come, to go away again, and finally even to die. This is a hard speech.
Joh. 3, 9. How can this happen? Reason wants to understand, but not to believe. But we cannot convince unbelievers, and the good cause of faith is not to be demonstrated. Christ here calls Nicodemum to faith, and did not answer him to the question, "How may this be?"
V. 19. But this is the judgment. That is a great judgment, if one does not want to have forgiveness of sins.
They are punished by the light, so they monkey with the light because they love their works.
Having sin does no harm. But not wanting to have sin, that hurts a lot. For if you recognize them, they are forgiven. Only the opposite is harmful.
Joh. 4, 25. the woman said to him, I etc. Here we see the common opinion and legend of the future Messiah.
Joh. 5, 19. because what he does is a beautiful excusatio that makes it even worse.
V. 25. The dead will hear the voice of the Son of God. The last trumpet.
V. 35. He was a burning and shining light. The first witness is John.
V. 36. For the works that the Father has given me. The other witness, the Father.
V. 38. For you do not believe him who believes him. Apart from Christ, one knows nothing. He who does not believe in Christ remains in ignorance.
V. 39. Search the Scriptures. The third witness, the Scriptures.
V. 45. It is one etc. The fourth witness, Moses.
Joh. 6, 37. All that my Father gives me. Not the law, not human wisdom or power, or what is not God can give these things, for God chooses the foolish before the world. But those do not want to be such.
Ibid. My father. There is an emphasis in the word: 1) "My Father", which have a contrast and not an envy at the bottom, as if he did not want to give them all.
V. 41. There murreten etc. The word of faith is an annoyance.
V. 45. They are all taught by God. None is taught by himself, as you pretend.
V. 48. I am the bread of life. All this cannot be understood of the sacrament, not even by promise. For the sacrament does not give life to him who eats it.
Joh. 11, 26. whoever lives and believes in me etc. Do you believe that?
Joh. 14, 1. Do not let your heart be troubled. If the world wants to deny you an inn and a dwelling place, know that instead of one you will have many others. For you will be repaid a hundredfold.
V. 12: He will also do the works. So the works of the faithful are as good as
1) Perhaps: the words.
Christ's and God the Creator's works; what should they not deserve?
Joh. 15, 19. I have chosen you from the world. The word I sets the whole world in motion. If it were someone else, it would all go away. But this I must be used.
Joh. 16, 26. And I do not say to you that I have the Father etc. So our works are like Christ's works; what shall we dispute further?
V. 33. But be of good cheer etc. Farewell, to good night.
Joh. 17, 22. that they are one. So the works of Christ and the works of the righteous are of the same kind and nature.
Joh. 18, 14. That a man might be put to death for the people. And Annas sent him to Caiphas the high priest. B.
V. 24. And Annas sent him bound to Caiphas the high priest.
We want to set that this last sentence belongs before the first, then all dispute will have an end, but the historical order will have its correctness. This may be a mistake of the scribe who turned over another page, as often happens to scribes, especially to those who are quite diligent, and miss first in what they think about most. As this also tends to happen on other occasions.
Joh. 20, 22. 23. Receive the Holy Spirit. Here you see that the keys are not given for the ordinance of new laws, but for the forgiveness or retention of sins. Everything that takes place in the punishment of sins in the church is not the order of men, but an execution of the office given with these keys, which has Christ, and not the popes, as its author.
Right at the title of Acts.
The Acts of the Apostles are such a book, in which it is proven that righteousness comes from faith alone, and not from works. This proof is found in the example of the Gentiles who have become believers, who are converted by the word of God, without any intention of their works. Whether such a thing can be borne by the Jews when it is difficult for them to accept this one thing, or whether it can be borne by the Jews when it is difficult for them to accept this one thing.
If we do not make up for the fact that we were born and raised under the law, it is intolerable for us, who are Gentiles, to argue about works today, when we have a cloud full of witnesses and experience convincing us that grace and justification came to our ancestors without works.
Apost. 2, 37. It went through their hearts. Behold, all these are converted and justified by the word of faith, without works of their own.
V. 41. Who then gladly accepted his word even without previous works.
Apost. 3, 25 Through your seed. Notice how the Scriptures are so specifically cited here.
Apost. 4, 24. Lord, you are the God. This is the first prayer of the Church.
V. 27. Herod and Pontius etc. This is how it still goes today, and will probably remain so in the future.
Apost. 7, 2. Since he was still in Mesopotamia, in Chaldea. Gen. 12. it is told a little different.
V. 4. Since his father had died. Not so. Abraham was an idolater in Mesopotamia before he was called out of it, as can be seen in Jos. 24, 2. This story seems very incorrect if one does not consider all the circumstances. For Tharah begat Abraham when he was 70 years old, Gen. 11 [v. 26]. Abraham went out of Haran when he was 75 years old, Gen. 12:4. Tharah lived in all 2051 years. So he went out of Haran 60 years before the death of Tarah.
Apost. 8, 10. This is the power of God, or: This can mean a great power of God; or: This means a great power of God, this is the great power of God.
V. 20: Obtained by money. In the papacy today, everything is sold for money in the same way.
Apost. 9, 4. Saul, Saul, why do you persecute me. Paul is called without any works.
V. 6. Get up and go to the
1) 203 years after Gen. II, 32. Walch: "269 years". Also the calculation shows that 205 is to be read.
City. Paul, after^being already enlightened and called, is still sent to a man, that he may have men for witnesses.
V. 12. and lay hands on him, not to call, but to heal.
V. 27 Barnabas took him to himself. He must have a good testimony for the sake of the brothers.
V. 35. They were converted to the Lord by word, without work or law.
V. 36. A disciple. This one first becomes a disciple through faith, then she also works good.
V.42. And many believed in the Lord through the word, without law or works of law.
Apost. 10, 2. Godly and God-fearing; in faith in the future Christ, and yet without laws.
V. 6. He will tell you what etc. Also' this one is called to faith before works. For because he says, "What thou shalt do," this implies that he has not merited grace by his previous works, but that according to the word of Peter all things shall be given to him. For Cornelius does not ask and seek this grace by words and works, he does not even know anything about it, but wants to learn to recognize it first from Peter's words. It is so far away that he should have earned it. Moreover, Cornelius was a Gentile, without law and circumcision.
V.28. Not to call any man common or unclean, not to call any man either under the law or without the law, because grace and not merit is preached here.
V. 30: I fasted four days. One can see here the weakness of the first church, how hard it holds on to the righteousness of faith, and how deeply ingrained the righteousness of works is. What would we do?
V. 34. Now I learn etc. For this is a Gentile who has not lived under the law of Moses. So he is righteous without works.
V. 43. Testify of this. The justified in faith by the name of Jesus.
V. 44. As Peter etc. Behold, all are justified without works, by the hearing of the divine word alone.
V. 47. That these be not baptized, these, namely, without law.
V. 47. Just as we also, namely we who were under the law, those without works, but we with works.
Apost. 11, 1. that also the Gentiles have God's word etc. That seems to them to be a great strange thing. The works are in their eyes. That the Gentiles without the law and the works of the law should nevertheless be made equal to the Jews in the law and the works of the law, and again vice versa: o this is sour grapes.
V. 17. So then God has given them equal gifts. Equal gifts in the works, without the works.
V. 18: God has also given repentance to the Gentiles. It seems wonderful to them that salvation is granted even without the works of the law.
V. 19. and spoke the word to no one but themselves, etc. considering the Gentiles sinners, because they had no law and no works. The works will not yield.
V.21. And a great number believed. Thus the Gentiles are converted without works of the law.
V.23. And saw the grace of God in the Gentiles, without regard to the law and its works.
V. 24: And there was a great nation of them. So the Gentiles are justified by the word, without the law.
V. 28. Which happened under the emperor Claudio. So Lucas lived after Paul's death and also after the reign of Emperor Claudius when he wrote this.
Apost. 12, 15. It is his angel. So they believe that the angels are servants of men.
Apost. 13, 2. Send me out Barnab on etc. Paul and Barnabas are sent out among the Gentiles.
V. 12. He believed without works and without law.
V. 27: Still the voice of the prophets. It is still the case today that many read and fulfill the words of the Gospel and the apostles, yet they know nothing about them. There you see that one can know a lot about
Christ and God, and yet deny and kill Him with it.
V. 39. But he who believes in him is righteous. Christ is therefore true God, because he is believed in, because in him one has life and true righteousness, all of which belong to none other than the true God.
V. 43. Paulo and Barnaba followed many Jews by the word, incited without law, and yet are converted.
V. 45. And they contradicted it. This is what the Jews did at that time, but we do it much worse. For they did not know, but we know, that the grace of Jesus Christ came upon the Gentiles without law and works of law.
V. 48. But since the Gentiles heard it. The Gentiles are converted here, therefore the works do not make them righteous before God.
Apost. 14, 1. that a great multitude of the Jews etc. By the word, without works.
V. 9 He heard Paul speak. He hears and believes, even though he has no works to show.
V.21. And instructed them much by word.
Apost. 15, 1. where you do not allow yourselves to be circumcised. They considered circumcision necessary for salvation.
V. 5. They must be circumcised. This is a proof of the weakness of the first Christian church.
V. 9. and made no distinction. Thus, there is no distinction between Jews and Gentiles, and even circumcision has no preference.
V. 11. But we believe through the grace of our Lord Jesus Christ etc. Christ is true God, because His grace alone can save.
V. 12. Like great signs and wonders etc. That is, among those who were not circumcised, which they insisted on.
V. 19. Do not make trouble by putting the law on their necks.
V. 21. And became all Sabbath days in the etc. There let him also remain.
V. 28. For it pleases the Holy One
Spirit and us. Thus, freedom from the law is established.
W 28: These necessary pieces. Above it was said that the law must not be fulfilled. From this it follows that the law of love is spoken of here.
V.31. They were comforted because they were free from the law.
V.32. And they strengthened them against the lawmakers.
V. 39. And they came sharply at one another. This is a dispute among the apostles, who were otherwise the most intimate friends.
Apost. 16, 1. There was a disciple there named Timothy. This one becomes a disciple before he can show good works.
V. 4. To keep the saying, namely, which concerned freedom from the law.
V. 14: To whom the Lord opened the heart. Behold, here God opens the heart and teaches that man is converted by the word, without works.
V. 17. These people are servants of God. There we hear how the devil also preaches, but only that he does harm, and presents the apostles as people who are like him. But with this he is a liar and a deceiver.
V. 29. But he asked for a light. I believe that this one will be converted even without works.
Apost. 17:4 And some of them fell to him by the word without works.
V. 11. They received the word even without works.
V. 34. But some men clung to him by the word without works.
Apost. 18, 8. Crispus, the head of the school. They are converted by the word, without merit of works.
V. 14. sacrilege or mischievousness, cunning or violence.
V. 18. And he shaved his head. Paul becomes a Nazarite here.
V. 21. I have to all things. Here he is Jewish-minded.
V.22. And went up to Jerusalem to the feast.
V. 27 The brothers wrote. A written testimony must be had for the sake of the false brethren.
Apost. 19, 3. on the baptism of St. John.
They are also converted by John's words, without law.
V. 5: They were baptized. So Apollo was also baptized anew, although it is not expressly reported here.
V. 10. Hear the word of the Lord JEsu; by the word, without law.
Apost. 20, 21. and have testified of repentance and faith.
V.30. To draw the disciples to themselves from Christ and from believing in the works they had devised?
Apost. 21, 4. They told Paul through the spirit. But Paul did not obey the spirit.
V. 9. And prophesied, the daughters of Philippi. 1)
V. 11. This is what the Holy Spirit says. Paul again did not obey the same Spirit.
V. 13. What are you doing? etc. Paul resists the Spirit for the third time.
V. 19. Among the Gentiles by His ministry, without law and law works.
V.20. They praised the Lord and affirmed the same.
V. 20: Those who have believed find. These have become believers, and yet they are zealous for the law. This is something wonderful.
V. 22. What is it then? etc. He has been accused as having rejected the law as something evil.
V. 24. And incur the expense to them. That is, for the sake of others, only do not pay attention to the costs that would otherwise not be necessary except in this case.
V. 25: That they keep none; they shall keep none. Mark it well.
V. 26. and let himself be seen, so that he would not have the appearance of having rejected the law as something evil.
V. 37. Do you know Greek? Behold, are you so learned that you know Greek?
1) It seems to us that the copyist here (as well as afterwards Apost. 27, 21.) did not refer the note to the correct text and therefore did not understand it. The old edition offers: "V. 8. 'And went into the house of Philippi* The daughters of Philippi.'" tilius is taken as genitive singularis, while it is nominative pluralis.- This note is meant to indicate that not "we who were about Paulo" is the subject of the sentence, but "the daughters-
Apost. 22, 14. That you should know his will. To know the will of God.
V. 14. And see the righteous one, the righteous one who makes all others righteous.
V.22. But they listened to him except for this word, 2) which they did not like.
Apost. 23, 8. For the Sadducees say. These are the right comrades, the Sadducees.
V. 10. But the Pharisees confess both the spirits and the resurrection of the bodies.
V. 14. We have banished ourselves harshly. O! you holy. Murderers, pray for us.
Apost. 26, 16. ff. Christ is true God, because we should believe in none other than the true God.
Apost. 27, 21. And since one had not eaten for a long time. Not just in two weeks. 3) Not because of the fasting, but because of the storm.
V.33. They were left without food and had not eaten for a long time, because they had had a storm for fourteen days in a row and had not eaten for a long time.
Apost. 28, 3. But Paul had a heap of branches. The apostle himself gathers branches for burning.
V. 15. He thanked God and gained a confidence. Paul has no qualms about taking comfort from his brothers.
V. 17. Still against fatherly manners. Yes, yes, you, yes!
V. 19, As if I had something to accuse my people of. We do not have to accuse, but we do have to defend.
V. 22: For of this sect we are informed. This is the glory of the gospel.
V. 28: That the salvation of God is sent to the Gentiles. But now these same Gentiles are cruelly persecuting the salvation of God, because the kingdom of the Antichrist has corrupted and perverted everything, as was said before.
2) "Except for this word" we have added.
3) The following words find in the old edition as belonging to the words v. 27: "And when we went into Adria". This seems to us not to be correct, therefore we have drawn them to v. 21.
Rom. 1, 17. which comes from faith in faith. "By faith," from the weak faith begun away into the strong. Because faith does not celebrate.
Luther noted the following in passing:
It is one kind of justification of faith through the promised and expected, as now through the sent Christ. But the faith itself is not the same. For when the faith of the sent Christ came, the faith of the promised Christ ceased, just as the same Christ is expected in faith as the future judge, and will be the same when I see him face to face. And yet then faith will cease, but Christ will remain as he is. So he teaches that although the faith of the fathers in the Old Testament and those in the New Testament were not of the same nature, they were justified by the same Christ. Thus it is said in Rom. 13:11: "Our salvation is nearer than we believed." It is the same God who justifies the circumcision and the Gentiles through faith, because the Gentiles did not know anything about faith before.
V. 19: For it is known that God exists. That there is a God is proven by the continuous benefits of creation that we enjoy, and yet we do not recognize Him or thank Him.
V. 21: Have not praised him. To praise God is first of all to recognize Him; when one has recognized Him, to praise Him and thank Him for His benefits; further, to trust Him, to fear Him and to love Him. And that is to worship God in spirit.
Rom. 3, 2. They are trusted. Psalm 147:20 says: "He does not do this to a Gentile. For all the books of the Scriptures come from the Jews, and none from the Gentiles.
V. 20. Therefore that no flesh by the work of the law etc. We are justified by faith alone, because Christ alone is the one who bore our sins, and no other. And this cannot be obtained in any other way than by faith.
V. 27: By the law of works. Notice that he does not say by the works of the law, but by the law of faith.
V. 28: Without the work of the law. For works follow faith, and do nothing to justify, but come after. But faith and the word are present beforehand and do their part, that is, they justify.
V. 30. By faith. "By faith," because faith and promise existed before and this is only fulfilled; "by faith," in regard to those who had no faith and promise, but everything became absolutely new.
Rom. 4, 2. He has glory. A worker has wages and honor, but only in the world.
V. 5: His faith is reckoned to him. To be counted means as much as to be accepted by grace.
V. 6. after which way. Rule: The works of faith are seals of righteousness and of faith already present.
V. 11: That he might become a father. Abraham is the supreme father of faith, for he 1) became righteous without works, and that 2) before the law; and lest anyone dream that the works of the law were blameless, 3) his works are regarded as the seal of the righteousness of faith. But he himself 4) is presented to all as a pattern of how they should be justified before God.
V. 18. And he believed in hope. See the thoughts of faith in his heart. And in this he sets forth the right praise of faith, that we should know how Abraham did not earn his justification by works, but only believed, that is, honored God, did not think of his own good works, but only relied on God's promise that he would call to what was not there to be. These are the thoughts with which faith occupies and exercises itself before it does its own works. He takes hold of God's works 'even before they are done.
V. 21: That which God promises, He is able to do. Faith takes hold of the present word and the future deed of God promised in it.
V. 24. But also for our sake. See then that this faith of Abraham is not a miracle, but only an example.
Rom. 5, 9. by his blood, not by our works.
Rom. 6, 20: For if you were servants of sin. Outside of Christ there is only the servitude of sin, but in Christ you rule over it.
Rom. 7, 1-3. By some special law he abolishes the whole law so that we are free and can no longer be sued by it.
V. 3. That she not be an adulteress. Lest she have a guilt of sin in her conscience for eternity.
V. 4. So also etc. The freedom from the law.
Rom. 8, 1. ff. The law of faith is a law of the. Spirit and of life. The law of the letter is a law of sin and death.
V. 2. Freedom from the accusing and killing law.
Note: It is called a law of sin and not of righteousness, a law of death and not of life.
V. 3. The law is fulfilled through Christ.
V. 24. But in hope. In hope we are blessed.
V. 34. Christ the mediator.
Rom. 9, 5. Who is God over all. Christ true God.
[V. 7 ff. and] v. 10. But also there Rebekah. Two examples that they [Isaac and Jacob] are children of promise.
Jacob j habentes
regni; hic regni jam vivens....
V. 12. But by the grace of the caller. Jacob was also a son of promise, like Isaac.
V. 13: But I hated Esau. Just as it was shown in fact.
V. 22: He bore them with great patience. Because they practice much evil against him, and yet he bears them.
Rom. 10, 3. seek to establish their own righteousness. Hereby he rejects not only the works of the law, but also the righteousness that is sought apart from faith.
V. 9 For if you confess with your mouth. This is a noun, noting that he actually and clearly attributes righteousness to the faith of the heart, and not to the confession of the mouth.
V. 20: I am invented by them. So he shows his grace freely and in vain to those who do not seek him, but as it were do another work, that is, evil.
Rom. 11, 1. ff. This is against the Jews. Whether the promise was fulfilled when almost the whole nation perished.
V. 8. a fierce spirit. This is true, which is why the seventh Psalm calls him an avenger.
V. 26. All Israel blessed. The Israel that was to be gathered from both Jews and Gentiles.
V. 31. Believe in mercy. Believe therefore in mercy.
Rom. 13, 3. Thus you will have praise from the same. The vengeance of civil justice and the praise of civil government extends only to this life.
V. 11: Because we believed. Namely, in the faith of the fathers in the expected Savior, it is now given to us. He does not say that at that time there was no salvation at all, but that now it has only become closer.
V. 14. Do not do according to the prudence of the flesh to atone for its lust. With the gloss: These are the false wicked wiles and wiles of the carnal and worldly hearts in all manner of things. Whereby he [Luther] distinguished the text and changed it to the following form: "And waiteth not for the lust of the body."
Rom. 14, 10. Before the judgment seat of Christ. Consequently, Christ is the true God.
V. 23: For it is not of faith. This saying actually teaches what faith is, namely to have confidence in God so that there is no more condemnation of sin.
Rom. 15, 9. But that the Gentiles praise God for mercy. But nowadays we are more imprudent with the mercy of God than the Jews, so far is it from us that we should be thankful. We reintroduce the unbelieving and ungrateful synagogue.
V. 27. that they also gave them in the flesh.
prove that they are of service. The pious are owed a livelihood.
Rom. 16, 19. that you may be wise for good, prudent for good, foolish for evil.
1 Cor. 1, 10. and make division. No wonder there are sects nowadays.
1 Cor. 12, 9: One another's faith. The apostle clearly testifies that he is speaking of the manifest gifts of the Holy Spirit in the church, and therefore not of justifying faith, but of that which expresses itself in the confession of the truth. Balaam, the heretics and all unbelievers have the same faith. For even the ungodly can have such gifts. Saul, Balaam and Caiaphas prophesy.
1 Cor. 13, 2. so that I moved mountains. Balaam certainly performs a miracle by prophesying and blessing. So also Saul. Although in this place it is uncertain whether Paul is setting a possible or impossible condition. But there is nothing in it. Enough that such things are common to the wicked and the faithful.
2 Cor. 9, 5. so that it is a blessing and not a stinginess. Stinginess, that is, meager and little giving, but it should be a blessing, that is, mild and abundant giving.
2 Cor. 10, 15. 16. The spirits of the wicked can do nothing more than fall into other people's work and rebuke it, and then boast that they did it, and not the former right teachers and apostles who abandoned them. It is the bumblebees that eat the honey of the bees, which they have not made. Therefore Satan is called Beelzebub, that is, such a blasphemer. Hos ego versiculos feci [i.e. these little verses I have made]. 1)
2 Cor. 12, 9. For my power is mighty in the weak. Must you also be taught this, and you have taught it to all the world until now? Where is here the teacher of the Gentiles in the truth? Have you now become a disciple?
Gal. 1, 6. who called you into the grace [of Christ]. Behold, so he departs from grace who follows after works.
V. 9 For this you have received. What you have heard, so that no one may say, "You
1) These words indicate> that either something is missing here, or that the two preceding sentences are verses in Latin.
have taught rightly, but now we understand all the more what we have been taught.
V. 12: For I received it from no man. It is impossible for the gospel to be invented by human reason. They spoke through the Holy Spirit. 2 Petr. 1, 21.
V. 16: That he might reveal his Son in me. To me, who was a persecutor and did not deserve it.
V. 16: That I might preach it through the gospel. The Gentiles were not to have the law preached to them, but the gospel.
Gal. 2, 6. but from them etc. I have received nothing.
V. 9. who were considered pillars. Most of them are with me.
V. 15. Although we are Jews by nature etc. We are Jews by nature, that is, we have something to live for in the law and its works, as those who were born and raised in it. But the Gentiles are sinners, that is, without law and law's works.
Eph. 1, 3. who blessed us. Indein seed shall be blessed, Gen. 12, 3. 2)
V. 6. In praise of His glorious grace. Not from the works.
V. 7. by his blood. Not by our merit.
V. 14: The pledge of our inheritance. This is the firm trust in his promise.
Eph. 2, 10. For we are his workmanship. We are a very special creature that was made for this purpose.
Eph. 3, 1. For you Gentiles. Not for your sins, but for your good and glory, as follows.
V. 13. For the sake of my afflictions, which I etc. Was Paul crucified for us? 1 Cor. 3, 4. 9. 22. Therefore he suffers for the glory of the Gentiles.
Eph, 4, 28. who stole etc. Who is not a thief these days, after all?
Eph. 6, 13. In the evil day. On the day of temptation and satanic wrath:
V. 14: Gird up your loins with truth. Gird up your loins with truth, that is, do not act deceitfully in your office. This is the right breastplate against the
2) In the old edition: Gen. 22.
The neighbor, to prove oneself righteous and innocent against him. To be booted to the gospel of peace means to preach the gospel in the power of the cross. The shield of faith is to confront Christ with the accuser, Satan. The helmet of salvation is to take comfort in the hope of the life to come while despising the present.
V. 15. so that you may be prepared. 1 Thess. 5, 5. 8.
V. 18. In the spirit. Not with the mouth alone.
Phil. 1, 10. Indecent, άπρόςχόποί.
1 Thess. 5, 8. with the cancer. Of these weapons he deals a little differently Eph. 6, but he does not turn back on the fact that he uses the same words everywhere; here he speaks differently and there again differently.
1 Tim. 1, 16. that in me especially etc. Notice here that Paul, in his way of justification, is not called a miracle but an example.
1 Tim. 6, 17. who gives us abundantly, all things etc. He gives it to us for our enjoyment, not that we should worship it or put our trust in it.
2 Tim. 3, 16. For all Scripture is inspired by God, etc. To teach the ignorant, to refute those who are wrong, to punish those who are lacking, to make up for what is lacking, so that discipline and order may be maintained everywhere.
1 Petr. 1, 1. to the chosen strangers, that is, to the Gentiles.
V. 12. Which also the angels desire to behold. It is a joy to the angels to see the gospel revealed in the world, which they knew would one day be preached. And we despise and persecute the same.
1 Petr. 2, 11. Dear brothers. So far the apostle has dealt with truths of faith, now he comes to exhortations.
V. 14. For vengeance. Not for justice, but for praise and vengeance before God. This is the final purpose of civil justice. So you see that here promise and threat are combined. Therefore, civil faithfulness is necessary before works.
V. 21. an example, exemplar.
V. 24. Which our sin itself etc. A gift.
1 Petr. 3, 16. With meekness and with fear. Do not make proud thoughts of your own wisdom and understanding in the Scriptures.
1 Petr. 4, 8. Love covers etc. But hatred discovers a lot of virtues in yourself, so that you cannot bear even the most wholesome words from your brother. Hatred makes people black and ugly, as if they were devils, though they are more beautiful than angels.
V. 11: That he should do it as from his own ability. In the gospel, there is no reliance on one's own strength.
V. 13: That you suffer with Christ. An example.
2Petr. 1, 1. to those who are with us. The Gentiles.
V. 9. He is blind. So the one who is not obedient to the gospel understands nothing.
V. 15: To keep this in mind. Yes, indeed.
2 Petr. 2, 10. 1) The single state.
V. 13: The wages of unrighteousness. 1 Tim. 6, 5.: Those who think that godliness is a small matter.
1 Joh. 1, 1. Christ true God is also a man.
V. 2. And life has appeared. Christ is the eternal life, therefore he is also true God.
V. 7. and the blood of Jesus Christ. Nothing but Christ's blood can cleanse from all sins.
V. 10. Thus we make him a liar. No different than if he died in vain for our sin.
1 Joh. 2, 1. Thus we have an advocate. What Christ is, is not taught in the papacy.
V. 7. The old commandment. The word of faith is always old and new.
V. 9. He is in darkness who continues to hate Christ.
V. 19. They went out from us. The worst people always come out of the Christians, which is truly a great
1) In the old edition: Cap. 2, 3.
1884- Notes on the New Testament. W. ix, 2805-2808. 1885
is a nuisance. Just as the devil came from the angels, and Judas from the apostles.
V. 23. He who denies the Son. Apart from Christ there is no other God.
V. 27. But like unto you the anointing etc. He that abideth in Christ shall not be ashamed in the day of judgment.
1 Joh. 3, 3. who purifies himself. Whoever calls on the name of the Lord resigns from unrighteousness.
V. 6: He who abides in him. Against the impudent and impure papists.
V. 8: He who commits sin. Against the same.
V. 9: He who is born of God. This is completely at odds with each other, being born of God and yet being able to sin.
V. 12. And why did he strangle him? Why do the wicked kill the saints? Because they do not like to be ungodly.
V. 23. And this is his commandment. This is the greatest commandment of love for God and neighbor.
1 Joh. 4, 1. do not believe etc. but test everything.
V. 1. Many false prophets. If false prophets were already then, what will be now?
V. 3. Every spirit that confesseth not etc. Those also deny that Christ came in the flesh, who deny the cause why he came, namely, to save us from our sins without merit of our works.
V. 3. And this is the spirit of the Antichrist. The mystery of the Antichrist has already begun at that time.
V. 6: He who knows God. The world laughs at this and says: Why do you not believe us? Why do you judge those who do not believe you?
V. 9. that we should live through him. Behold, this is why the Son of God came into the flesh.
V. 10. That God sent His Son, for this Christ came.
V.17. That we may have joy. He who walks in love awaits the day of future judgment with joy. But the wicked do not so.
V. 18. He is not perfect in love. He is not perfect, but neither is he a reprobate. For the fear of punishment is necessary in repentance, because it comes from the knowledge of the law and from the wrath of God revealed therein against sin.
1 Joh. 5, 1. He also loves the etc. Apart from Christ there is no God.
V. 16. It is a sin unto death. Here is a contrast between a sin that is unto death and one that is not.
V. 20. This is the true God etc. If he himself is eternal life, he must also be true God.
V. 21. Beware of idols, even spiritual idols against Christ.
2 John, v. 7. for many deceivers. Was that already at the time, what wants to become nowadays?
V. 9: He who transgresses and does not abide in the doctrine of Christ. Apart from Christ there is no God. For "he that denieth the Son denieth the Father also". Thus concludes John, 1 Ep. 2, 23, and is also true.
3 John, v. 10. And chattereth against us with evil words. This is what happened to such a great man in the first church: what will they not do to us in the heats of these last days?
Hebr. 1, 10. And you, Lord, have the earth from the beginning. This proof is obscure, where no attention is paid to the fact that Christ is spoken of. For since he had ascribed eternity to the Son, he now proves that he cannot be a creature, because the latter is perishable.
Hebr. 2, 13. I will put my trust in him. That is, he confesses that he has suffered, which is what the author actually wants to say.
V. 14: The one who has the power of death. This is the prince of death.
V. 17. Therefore he had to suffer all things. Here he comes back to his sentence that Christ had to suffer.
Hebr. 3, 3. for the house. Christ is the builder of the house.
V. 6. as a son over his house, which was created by him.
V. 10. Always they err with the
hearts. They pretend with words, and with outward, assumed appearances. V. 12. A bad, unbelieving heart. It is in the heart.
Hebr. 6, 1. Therefore we want the doctrine of the beginning etc. This does not mean that he despises those teachings, but because they are not appropriate here, since he is willing to deal with the abolition of the old law and to prove this from the Scriptures. Here he is not to be regarded as a teacher and admonisher, but as a disputant and refuter.
V. 13. for as God Abraham etc. Here the argument and refutation begins, and in doing so he draws into consideration all the words of the verse. For the first he deals with it: "He has sworn."
Hebr. 7, 1. this etc. The wise Melchizedek.
V. 7: That the inferior is before the superior. This is an astute proof that Abraham was inferior to Melchizedek.
V. 17. A priest for eternity.
And v.18. For with this the former law is abolished. The law could not put away sin.
V. 24. But this one. It is you alone.
Hebr. 8, 1. who sits there. He sits at the right hand of God.
V. 3: That he might sacrifice. The sacrifice of Christ.
V. 5. Which serve as an example. Here he teaches very well that everything was set up so that it might become an example of Christ. And this is such a place, in which the whole of Moses is pointed to Christ.
V. 6. According to the testimony of Moses, the law was a shadow of Christ, in that he confesses that the entire Levitical service was set up according to the pattern he had seen on the mountain. Therefore the Jews should expect something different, which was promised in this figure.
V. 10. I will give etc. He proves his sentence with the saying of the holy scripture.
V. 13 A new one. By promising the new, he cancels the old.
Hebr. 9, 1. Here he refutes the objections.
V. 8. so that the Holy Spirit would deutele or declare.
V. 9. and could not. The law has never been able to take away a sin.
V. 23. So then the heavenly things had to be etc. Here he seems to be speaking of a well-known truth, namely, that the sacrifices were not able to blot out sins in the conscience, but only to make a ceremonial atonement. True sins, however, are forgiven through Jesus Christ alone, without other sacrifices and ceremonies.
V. 25. Again, we see that the law cannot take away sin.
Hebr. 10, 1. For the law has the shadow. The law is only a shadow of the true eradication of our sins.
V. 2. Otherwise the sacrifice would have. This is a perceptive conclusion.
V. 3 A memory. What is the law? A remembrance of the sins that are to be forgiven by the promised Messiah.
V. 8. Sacrifices and offerings. This is a bold psalm, which says that the ceremonies of the law are not pleasing to God in themselves, but are only to serve as customs for a time.
V. 10. To which will. The will of the Father has been fulfilled through Christ.
V. 18: But where the same forgiveness. This is also spoken very sharply against our mass priests and works saints.
V. 19. So then we have. This is the decision together with an exhortation.
V. 22. Sprinkled. This means baptism.
V. 26. We have promoted. This is spoken against the measuring monkeys.
Hebr. 11, 6. for he who wants to come to God. One must put faith in the promises of God.
V. 7 Of that which was not seen. Invisible things.
V. 8. Where he would go. Invisible things.
V. 10. Waited for a city. Invisible things.
V. 11. About the time of their age. Invisible things.
V. 16. of a heavenly. Invisible things.
V. 19. And thought. Invisible things.
V. 20. Of the things to come. Invisible things.
V. 21. By faith Jacob blessed. Invisible things.
V. 22. Of the exodus. Invisible things.
Hebr. 12, 3. remember him. With this he presents Christ's example.
V.17. For he found no room for repentance, that he might overflow such first birth: otherwise he might have found room for sin.
V. 18. For you have not come etc. That is', it is no longer so terrible to draw near to God as formerly, but it is lovely.
V. 23. and to the spirits, above Cap. 6, 1. and 1 Cor. 3, 1. He wants to teach that they are still inexperienced in the doctrine of Christ.
V. 28. with discipline and fear, as Ps.
2, 11. says: "Serve the Lord with fear." Hebr. 13, 4. Marriage should be honest etc., without adultery.
V. 7 And follow their faith. He does not say: To works and deeds. This is a golden saying.
V. 15. So let us etc. The sacrifice of praise.
Jac. 1, 2. consider it a joy. Patience is necessary for this.
V. 4. Shall remain firm. So that it will not be made to waver.
V. 5. The doctrine of prayer.
V. 6. But he asks in faith etc. This is the single best place in the whole epistle.
V. 10: He who is rich. From the contempt of temporal goods.
V. 12. Blessed is the man who endures temptation etc. From the temptation.
V. 13: A tempter to evil. This would be in the letter.
V. 16. Do not err. One should beware of ambition in teaching.
V. 19. Therefore. Why?
V. 21: That which is planted in you. So others planted it, and not this Jacobus.
V. 25 But he who sees through. Behold, he teaches nothing of faith, but only law.
V. 27. A pure and undefiled worship etc. He does not say: Our faith, but our works are a worship before God.
Jac. 2, 2. for as in your assembly
lung. Why would it be sinful to pay outward homage to a tyrant?
V. 7. Do they not blaspheme? So they are to be dishonored and publicly shamed?
V. 12: Thus speaketh and thus doeth. What a mess!
V. 14. Can faith also make him blessed? About the connection of faith and works.
V. 18. But someone would like to say. Better he would have said: Show me your works in faith, and I will show you my faith in works. Or one would have to regard this as the words of an opponent, who would say, "How can I know that the works of which you boast are works of faith? Show me this. Then I will see to it that I also show you faith by my works. Physician, help yourself first. Why do you throw the works of faith at me, since I see none of them in you?
V. 19. That there is one God, and not much of Christ.
V. 20: That faith without works is dead. How can he do good who has a dead faith?
V. 21. Is not Abraham righteous by works? etc. Where is this written?
V. 22: That faith helps to work. So faith does not do the main work, but only helps to work, and the works are the most important authors.
V. 22: And by works faith was made perfect. Yes, that rhymes fine!
V. 24. That man is justified by works. This is wrong!
V. 25. The same is true for the harlot Nah. Hebr. 11, 31. says it differently.
V. 26. For as the body without the spirit etc. O, a beautiful likeness! Turn, freedom!
V. 26. So also faith without works etc. So works without faith are dead.
Jac. 3, 1. Do not subject yourself to everyone. Sí! if only you had also observed it.
V. 2: But who is not missing in any word. Where are these?
V. 3. See the horses. Here he is talking about the use and abuse of the tongue.
V. 4. See the ships etc. V. 5. so, is also the tongue. Aesopi fable.
V. 13: In meekness and wisdom, not in faith?
Jac. 5, 16: The prayer of the righteous. This is one of the best sayings in the whole book, especially the example of Elijah praying.
Epistle Jude, v. 5: When he helped the people out of Egypt. He led them through the Red Sea by Moses, but afterwards he left the unbelievers to die in the desert. 1 Cor. 10, 5.
V. 7. The same way as this etc. Notice here, God punishes Sodom, which is an example to those who boast of a celibate life in sodomitic sins.
V. 8. These dreamers are also like them. These are the chaste despisers of marriage.
V. 10. Like the unreasonable etc. 2 Petr. 2, 12.
V. 13. The their own shame. Shameless people.
V. 19: Those who make mobs, establish monasteries, and commit heresy.
Revelation 4:4 Four and twenty chairs. Twice twelve, as it were, because the church was built of Jews and Gentiles.
V. 11. Lord, you are worthy. This is a pure gospel.
Revelation 5, 6. hour of a lamb. Here one saw the lamb of God, because at that time the doctrine of Christ was still pure. Below, the lamb can be seen again after the heresies of chapter 14 were conquered.
Revelation 7:4, a hundred and four and forty thousand etc. This same number of male virgins is found in Cap. 14.
V. 7 Of the tribe of Levi. The tribe of Dan is omitted among these families. But his true name is found in the Roman pope, who is a right Dan, judge and lawgiver.
Revelation 9:7 and on their heads like crowns etc. These are the Arian-minded kings and princes.
V. 12. A woe. The first woe.
Revelation 10:3: As a lion roars. For the pope has been as it were nonsensical because of the supremacy.
V. 3. The seven thunders. The seven thunders are perhaps meant to indicate seven church congregations that are unanimous with them.
Revelation 11:14 The other woe. The other woe.
Revelation 11, 15. These are the kingdoms. Above it was said in chapter 10 that with the voice of the seventh angel everything should be finished. Therefore they rejoice as if it had happened, since it has hardly begun, as if the last time had approached, the mysteries of God had been completed, and the church had been abandoned to extreme destruction and final darkness.
Revelation 11, 19. And the temple was etc. Here the church and scripture is opened.
Revelation 12:3 and had seven heads. He has not painted like this before.
V. 9 This one is called the devil. He himself explains what he means.
V. 10. who accuses them. A blasphemer in conscience.
V. 12. And knows. Satan knows.
V. 14. That they go into the wilderness etc. The church is hidden under the pressure of the papacy.
Revelation 13:18. It is the number of a man. Number of people, as people are wont to count / 200
6 ) 40 ) 10 I 10 ^400
Revelation 14:1 and I saw a lamb standing there. Here the lamb returns that he saw above Cap. 5, 6.
V. 1. A hundred and four and forty thousand. That is, all the saints.
V. 2. who play on their harps. As above the four and twenty elders.
V. 3. Without the hundred and four and forty thousand etc. This is the number of the elders.
V. 4. for they are virgins.' It sounds almost wonderful that he compares males to virgins. I hold that they are thus called, because they have not defiled themselves with the impurities and idolatries of Pabstry, as those in Pabstry do with harlots, but as faithful
spouses have adhered to Christ alone. Because it is not necessary to admit that husbands are defiled with their wives, because that would be as much as desecrating God's work, whereas Paul says Hebr. 13, 4: "Marriage should be kept honest, and the marriage bed undefiled. Therefore, he understands this to mean the papal adultery, in which Christ cannot be served.
V. 4: And they follow the Lamb. They follow the Lamb, that is, they rely solely on his word and do not want to know anything about any other additions.
V. 6. He had an everlasting gospel. This gospel will not fall in the future.
V. 7. Fear God and pray etc.
Prayer / fear, knowledge of sin, ( honor, faith in His grace.
V. 8. Of the wine of their fornication. As above [Cap. 13] 1) V. 7.
V. 12. Here is patience of the saints. These are the martyrs of our time.
V. 12: Here are those who keep the commandments. This saying goes against the statutes of men.
V. 13: For their works follow them. They go ahead into the glory to which their works, which they themselves condemn as imperfect, are to follow. "Their works follow them," which some understand of the endowments and devotions made after their death. Good. Works, they say, God will2 regard as having been done after them. But if their works follow them, they will not be blessed because of them, but they are blessed because they die in the Lord. But to die in the Lord is to die in the faith of the Lord, and works follow after them. I hold that their works, when they die, shall be utterly rejected as unfit and heretical. But afterwards they shall be revealed as the best. And as they die and are saved by faith in the Lord, so shall their works be revealed in glory, 1 Peter 3.
1) "Cap. 13" inserted by us.
2) In the "old" edition: wolt.
Lutherus had written about the picture in front of this chapter: This picture almost presents to me the defeat of the rebellious peasants.
And in the image was written to the elder who sat on the rainbow: Magistratus, the authority.
V. 14: He had a golden crown. This is the secular authority, as also above Cap. 6, 2. 3) the crowned reuter with a bow. For by the gospel the authorities have been raised again, but by the pope and peasants they have been suppressed.
V. 15. And another angel. Gospel.
V. 17 And another angel. Here it is not the secular authority that is meant, but a teacher of the church.
V. 20. and the winepress was pressed outside the city, and the blood went etc. There is a lot of blood involved. Would to God that this was about the Turks, but I care etc.
V. 20. By a thousand six hundred country lanes, that is, by six and forty of our German miles. That is about how far the peasants' uproar extended. And if this peasant tumult is not meant, it is at least in the allegorical sense an illustration of a great defeat of the papacy. For such a bloodbath cannot naturally take place that would be two and fifty miles wide and three cubits high, and even if the blood of all men and animals would flow together. Therefore, this is an image of an imminent great judgment.
Revelation 15:3 and sang the song. The word of the law and the word of grace.
V. 3. just and true etc. The voice of the gospel is: Christ alone makes righteous.
V. 4: For you alone are holy. This applies against the religious and sectarians.
V. 7. and one of the four beasts. The Gospel of John, Paul, Peter etc.
Revelation 16. The papists are very angry about this chapter.
V. 3. and every living soul. Here the righteousness of works is condemned.
3) In the old edition: Cap. 5.
V. 4. and it became blood. The fleshly doctrine becomes blood.
V. 8. f. The honor and glory of the pope are obscured. But they remain immovable.
V. 10. f. The kingdom of the pope is covered with shame along with his spirit.
V. 19. And from the great city etc. The kingdoms, orders and sects of the godless papists.
V. 21. great hail. This forms a book that has been written with great seriousness and emphasis against the pope and his kingdom.
Revelation 17:1: The judgment of the great harlot. He does not show her her glory, but her judgment.
Revelation 18:2 and a container of all unclean spirits. The papacy will probably remain a basic soup of all evil and depraved people.
Offenb. 21, 16. on twelve thousand field paths. Eight Stadia Make One Milliare, Four Milliaria One German Mile.
V. 19. The first ground was a jasper. So each stone must have had 900 German miles and over. 12,000 stadia amount to more than 350 German miles. The whole circumference of the city [, the length] taken four times, namely 48,000 [stadia], makes 1400 German miles. This may be a small town.
Nota, an emerald 90 1) German miles long and 144 cubits thick.
1) "90" put by us instead of "110" in the old edition, because we suspect that "CX." has been made from "XC.".