Preface to Romans, Luther (1546 version)

[GHansen]

After the first three chapters [of Romans], in which sin is revealed and faith’s way to righteousness is taught, St. Paul begins in chapter 4 to meet certain remonstrances and objections. First he takes up the one that all men commonly make when they hear that faith justifies without works. They say, “Are we, then, to do no good works?” Therefore he himself takes up the case of Abraham, and asks, “What did Abraham accomplish, then, with his good works? Were they all in vain? Were his works of no use?” He concludes that Abraham was justified by faith alone, without any works, so much so that the Scriptures in Genesis 15[:6] declare that he was justified by faith alone even before the work of circumcision. But if the work of circumcision contributed nothing to his righteousness, though God had commanded it and it was a good work of obedience, then surely no other good work will contribute anything to righteousness. Rather, as Abraham’s circumcision was an external sign by which he showed the righteousness that was already his in faith, so all good works are only external signs which follow out of faith; like good fruit, they demonstrate that a person is already inwardly righteous before God.

With this powerful illustration from the Scriptures, St. Paul confirms the doctrine of faith which he had set forth in chapter 3. He cites also another witness, David, who says in Psalm 32[:1–2] that a man is justified without works—although he does not remain without works when he has been justified. Then he gives the illustration a broader application, setting it over against all other works of the law. He concludes that the Jews cannot be Abraham’s heirs merely because of their blood, still less because of the works of the law; they must inherit Abraham’s faith, if they would be true heirs. For before the law—before the law of Moses and the law of circumcision—Abraham was justified by faith and called the father of all believers. Moreover the law brings about wrath rather than grace, because no one keeps the law out of love for it and pleasure in it. What comes by the works of the law is thus disfavor rather than grace. Therefore faith alone must obtain the grace promised to Abraham, for these examples too were written for our sakes [Rom. 15:4], that we too should believe.

Luther, M. (1999). Luther’s works, vol. 35: Word and Sacrament I. (J. J. Pelikan, H. C. Oswald, & H. T. Lehmann, Eds.) (Vol. 35, pp. 373–374). Philadelphia: Fortress Press.

[GHansen]

Preface to Romans, #2
In chapter 5 he comes to the fruits and works of faith, such as peace, joy, love to God and to every man, as well as confidence, assurance, boldness, courage, and hope amid tribulation and suffering. For all this follows, if faith be true, because of the superabundant goodness that God shows us in Christ, causing Christ to die for us before we could ask it of him, indeed, while we were still enemies. Thus we have it that faith justifies without any works; and yet it does not follow that men are therefore to do no good works, but rather that the genuine works will not be lacking. Of these the work-righteous saints know nothing. They dream up works of their own in which there is no peace, joy, confidence, love, hope, boldness, or any of the qualities of true Christian work and faith.

After this he digresses and makes a pleasant excursion, telling whence come sin and righteousness, death and life, and comparing Adam and Christ. He means to say that Christ had to come as a second Adam bequeathing his righteousness to us through a new spiritual birth in faith, just as the first Adam bequeathed sin to us through the old fleshly birth. Thus he declares and proves that no one by his own works can raise himself out of sin into righteousness, any more than he can prevent the birth of his own body. This is proved also by the fact that the divine law—which ought to assist toward righteousness, if anything can—has not only not helped, but has even increased sin. For the more the law forbids, the more our evil nature hates the law, and the more it wants to give reign to its own lust. Thus the law makes Christ all the more necessary, and more grace is needed to help our nature.

Luther, M. (1999). Luther’s works, vol. 35: Word and Sacrament I. (J. J. Pelikan, H. C. Oswald, & H. T. Lehmann, Eds.) (Vol. 35, pp. 374–375). Philadelphia: Fortress Press.

[GHansen]

Preface to Romans #3

Sin, in the Scripture, means not only the outward works of the body but also all the activities that move men to do these works, namely, the inmost heart, with all its powers. Thus the little word “do”19 ought to mean that a man falls all the way and lives in sin. Even outward works of sin do not take place, unless a man plunges into it completely with body and soul. And the Scriptures look especially into the heart and single out the root and source of all sin, which is unbelief in the inmost heart. As, therefore, faith alone makes a person righteous, and brings the Spirit and pleasure in good outward works, so unbelief alone commits sin, and brings forth the flesh and pleasure in bad outward works, as happened to Adam and Eve in paradise, Genesis 3.
 

Hence Christ calls unbelief the only sin, when he says in John 16[:8–9], “The Spirit will convince the world of sin … because they do not believe in me.” For this reason too, before good or bad works take place, as the good or bad fruits, there must first be in the heart faith or unbelief. Unbelief is the root, the sap, and the chief power of all sin. For this reason, in the Scriptures it is called the serpent’s head and the head of the old dragon, which the seed of the woman, Christ, must tread under foot, as was promised to Adam, Genesis 3[:15].

Luther, M. (1999). Luther’s works, vol. 35: Word and Sacrament I. (J. J. Pelikan, H. C. Oswald, & H. T. Lehmann, Eds.) (Vol. 35, p. 369). Philadelphia: Fortress Press.