Wednesday Night Bible Study | 01.13.2021

Audio

Audio Block

Double-click here to upload or link to a .mp3. Learn more

Notes

Luther’s 1518 explanation to Pope Leo X re Luther’s 95 Theses and his position on indulgences: Ad Leonem X. Pontificem Maximum, Resolutiones disputationum de virtute indulgentiarum Revere[n]di Patris ac sacrae theologiae Doctoris Martini Luther Augustiniani Vuittenbergensis.

The close of Luther’s 1520 De libertate christiana, dissertatio … [and] epistola eiusdem ad Leonem Decimum summum pontificem – with the epistle to Leo X leading into Luther’s treatise

Leo’s Papal Bull vs. Martin Luther’s Errors “Exsurge Domine” published on June 15, 1520, identifying and censuring 41 errors by Luther, and insisting that Luther recant all of his errors: Bulla Decimi Leonis, contra errores Martini Lutheri, & sequacium. Note: While this Bull did NOT excommunicate Luther, it threatened him and gave a short window for complete recanting; in addition, the Bull was published on June 15 in Rome in a ceremony that included the burning of all of Luther’s known works. … Luther refused to recant and later, in the fall of 1520, attended a public burning of the Papal Bull in Wittenberg. After the deadline for Luther’s recanting had expired in December, Leo opened the New Year 1521 with his January 3, 1521 Bull, Decet Romanum, which excommunicated Luther.

Part 1 of Excerpted Highlights and Some of My Further Notes, Boldfacing Emphasis & Scriptural Supplementation to Martin Luther’s treatise on Christian Liberty – De Libertate Christiana “About [Concerning] the Freedom of a Christian.” Luther completed this work in September 1520 and published it, along with the open letter to Leo, in November 1520. Click here for a full PDF of the document.

Many people have considered Christian faith an easy thing, and not a few have given it a place among the virtues. They do this because they have not experienced it and have never tasted the great strength there is in faith. It is impossible to write well about it or to understand what has been written about it unless one has at one time or another experienced the courage which faith gives a man when trials oppress him. But he who has had even a faint taste of it can never write, speak, meditate, or hear enough concerning it. It is a living “spring of water welling up to eternal life,” as Christ calls it in John 4[:14].

Then Luther presents his Two Main “Themes” [theses/propositions]. Luther not only introduces & uses these themes to govern his rhetorical message for the treatise per se, but also as the key truths about Christian liberty AND, in fact, as gospel realities/truths anchored in justification by faith alone [in the grace of Christ] and governing Christian’s New [grace­‐ based] Life in Christ – including the Christian’s discipleship, sanctification, worship, and all of his/her further works/service. In this, Luther begins to develop more fully his “middle way” of upholding first & foremost justification by faith along while also opposing antinomianism [in line with Paul].

To make the way smoother for the unlearned—for only them do I serve—I shall set down the following two “themes”/propositions concerning the freedom and the bondage of the spirit:

A Christian is a perfectly free lord of all, subject to none.

A Christian is a perfectly dutiful servant of all, subject to all.

These two theses seem to contradict each other. If, however, they should be found to fit together they would serve our purpose beautifully. Both are Paul’s own statements, who says in I Cor. 9[:19], “For though I am free item all men, I have made myself a slave to all,” and in Rom. 13[:8], “Owe no one anything, except to love one another.”

Love by its very nature is ready to serve and be subject to him who is loved. So Christ, although he was Lord of all, was “born of woman, born under the law” [Gal. 4:4], and therefore was at the same time a free man and a servant, “in the form of God” and “of a servant” [Phil. 2:6–7].

Paul in 1 Corinthians 9:19-22 - “For though I am free from all, I have made myself a servant to all, that I might win more of them. To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some.”

Paul in Romans 13:5-8,10 – “Therefore one must be in subjection, not only to avoid God’s wrath but also for the sake of conscience. For because of this you also pay taxes, for the authorities are ministers of God, attending to this very thing. Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed. Owe no one anything, except to love each other, for the one who loves another has fulfilled the law….

Love does no wrong to a neighbor; therefore love is the fulfilling of the law.”

One thing, and only one thing, is necessary for Christian life, righteousness, and freedom. That one thing is the most holy Word of God, the gospel of Christ, as Christ says, John 11[:25], “I am the resurrection and the life; he who believes in me, though he die, yet shall he live”; and John 8[:36], “So 2

if the Son makes you free, you will be free indeed”; and Matt. 4[:4], “Man shall not live by bread alone, but by every word that proceeds from the mouth of God.” Let us then consider it certain and firmly established that the soul can do without anything except the Word of God and that where the Word of God is missing there is no help at all for the soul. If it has the Word of God it is rich and lacks nothing since it is the Word of life, truth, light, peace, righteousness, salvation, joy, liberty, wisdom, power, grace, glory, and of every incalculable blessing. This is why the prophet in the entire Psalm [119] and in many other places yearns and sighs for the Word of God and uses so many names to describe it.

On the other hand, there is no more terrible disaster with which the wrath of God can afflict men than a famine of the hearing of his Word, as he says in Amos [8:11]. Likewise there is no greater mercy than when he sends forth his Word, as we read in Psalm 107[:20]: “He sent forth his word, and healed them, and delivered them from destruction.” Nor was Christ sent into the world for any other ministry except that of the Word. Moreover, the entire spiritual estate—all the apostles, bishops, and priests—has been called and instituted only for the ministry of the Word.

You may ask, “What then is the Word of God, and how shall it be used, since there are so many words of God?” I answer: The Apostle explains this in Romans 1. The Word is the gospel of God concerning his Son, who was made flesh, suffered, rose from the dead, and was glorified through the Spirit who sanctifies. To preach Christ means to feed the soul, make it righteous, set it free, and save it, provided it believes the preaching. Faith alone is the saving and efficacious use of the Word of God, according to Rom. 10[:9]: “If you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” Furthermore, “Christ is the end of the law, that every one who has faith may be justified” [Rom. 10:4]. Again, in Rom. 1[:17], “He who through faith is righteous shall live.” The Word of God cannot be received and cherished by any works whatever but only by faith. Therefore it is clear that, as the soul needs only the Word of God for its life and righteousness, so it is justified by faith alone and not any works; for if it could be justified by anything else, it would not need the Word, and consequently it would not need faith.

This faith cannot exist in connection with works—that is to say, if you at the same time claim to be justified by works, whatever their character—for that would be the same as “limping with two different opinions” [I Kings 18:21], as worshiping Baal and kissing one’s own hand [Job 31:27–28], which, as Job says, is a very great iniquity. Therefore the moment you begin to have faith you learn that all things in you are altogether blameworthy, sinful, and damnable, as the Apostle says in Rom. 3[:23], “Since all have sinned and fall short of the glory of God,” and, “None is righteous, no, not one; ... all have turned aside, together they have gone wrong” (Rom. 3:10–12). When you have learned this you will know that you need Christ, who suffered and rose again for you so that, if you believe in him, you may through this faith become a new man in so far as your sins are forgiven and you are justified by the merits of another, namely, of Christ alone.

Since, therefore, this faith can rule only in the inner man, as Rom. 10[:10] says, “For man believes with his heart and so is justified,” and since faith alone justifies, it is clear that the inner man cannot be justified, freed, or saved by any outer work or action at all, and that these works, whatever their character, have nothing to do with this inner man. On the other hand, only ungodliness and unbelief of heart, and no outer work, make him guilty and a damnable servant of sin. Wherefore it ought to be the first concern of every Christian to lay aside all confidence in works and increasingly to strengthen faith alone and through faith to grow in the knowledge, not of works, but of Christ Jesus, who suffered and rose for him, as Peter teaches in the last chapter of his first Epistle (I Pet. 5:10). No other work makes a Christian. Thus when the Jews asked Christ, as related in John 6[:28], what they must do “to be doing the work of God,” he brushed aside the multitude of works which he saw they did in great profusion and suggested one work, saying, “This is the work of God, that you believe in him whom he has sent” [John 6:29]; “for on him has God the Father set his seal” [John 6:27].

… Should you ask how it happens that faith alone justifies and offers us such a treasure of great benefits without works in view of the fact that so many works, ceremonies, and laws are prescribed in the Scriptures, I answer: First of all, remember what has been said, namely, that faith alone, without works, justifies, frees, and saves; we shall make this clearer later on. Here we must point out that the entire Scripture of God is divided into two parts: commandments/precepts and promises. Although the commandments teach things that are good, the things taught are not done as soon as they are taught, for the commandments show us what we ought to do but do not give us the power to do it. They are intended to teach man to know himself, that through them he may recognize his inability to do good and may despair of his own ability. That is why they are called the Old Testament and constitute the Old Testament.

… It is clear, then, that a Christian has all that he needs in faith and needs no works to justify him; and if he has no need of works, he has no need of the law; and if he has no need of the law, surely he is free from the law. It is true that “the law is not laid down for the just” [I Tim. 1:9]. This is that Christian liberty, our faith, which does not induce us to live in idleness or wickedness but makes the law and works unnecessary for any man’s righteousness and salvation.

This is the first power of faith. Let us now examine also the second. It is a further function of faith that it honors him whom it trusts with the most reverent and highest regard since it considers him truthful and trustworthy. …

Is not such a soul most obedient to God in all things by this faith? What commandment is there that such obedience has not completely fulfilled? What more complete fulfillment is there than obedience in all things? This obedience, however, is not rendered by works, but by faith alone. On the other hand, what greater rebellion against God, what greater wickedness, what greater contempt of God is there than not believing his promise?

The third incomparable benefit of faith is that it unites the soul with Christ as a bride is united with her bridegroom. By this mystery, as the Apostle teaches, Christ and the soul become one flesh [Eph. 5:31–32]. …

…Therefore faith alone is the righteousness of a Christian and the fulfilling of all the commandments, for he who fulfills the First Commandment has no difficulty in fulfilling all the rest.

But works, being inanimate things, cannot glorify God, although they can, if faith is present, be done to the glory of God. Here, however, we are not inquiring what works and what kind of works are done, but who it is that does them, who glorifies God and brings forth the works.

As a matter of fact, the more Christian a man is, the more evils, sufferings, and deaths he must endure, as we see in Christ the first-born prince himself, and in all his brethren, the saints. The power of which we speak is spiritual. It rules in the midst of enemies and is powerful in the midst of oppression. This means nothing else than that “power is made perfect in weakness” [II Cor. 12:9] and that in all things I can find profit toward salvation [Rom. 8:28], so that the cross and death itself are compelled to serve me and to work together with me for my salvation. This is a splendid privilege and hard to attain, a truly omnipotent power, a spiritual dominion in which there is nothing so good and nothing so evil but that it shall work together for good to me, if only I believe. Yes, since faith alone suffices for salvation, I need nothing except faith exercising the power and dominion of its own liberty. Lo, this is the inestimable power and liberty of Christians.