Martin Luther's Definition of Faith:

[Dr. Martin Luther]

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

Man Obtains Righteousness Only by Faith in Christ

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

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

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

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

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

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

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

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

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

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

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

to be continued...

 

[Dr. Martin Luther]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

[Dr. Martin Luther]

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

 

[Dr. Martin Luther]

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

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

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

to be continued...

 

[Dr. Martin Luther]

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

 

[Dr. Martin Luther]

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

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

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

 

[Dr. Martin Luther]

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

 

[Dr. Martin Luther]

Epistle to the Galations

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

 

[Dr. Martin Luther]

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

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

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