Preface to the Letter of St. Paul to the Romans by Martin Luther, 1483-1546 (4/7)

In chapter 2, St. Paul extends his rebuke to those who appear outwardly pious or who sin secretly. Such were the Jews, and such are all hypocrites still, who live virtuous lives but without eagerness and love; in their heart they are enemies of God’s law and like to judge other people. That’s the way with hypocrites: they think that they are pure but are actually full of greed, hate, pride and all sorts of filth (cf. Matthew 23). These are they who despise God’s goodness and, by their hardness of heart, heap wrath upon themselves. Thus Paul explains the law rightly when he lets no one remain without sin but proclaims the wrath of God to all who want to live virtuously by nature or by free will. He makes them out to be no better than public sinners; he says they are hard of heart and unrepentant.

In chapter 3, Paul lumps both secret and public sinners together: the one, he says, is like the other; all are sinners in the sight of God. Besides, the Jews had God’s word, even though many did not believe in it. But still God’s truth and faith in him are not thereby rendered useless. St. Paul introduces, as an aside, the saying from Psalm 51, that God remains true to his words. Then he returns to his topic and proves from Scripture that they are all sinners and that no one becomes just through the works of the law but that God gave the law only so that sin might be perceived.

Next St. Paul teaches the right way to be virtuous and to be saved; he says that they are all sinners, unable to glory in God. They must, however, be justified through faith in Christ, who has merited this for us by his blood and has become for us a mercy seat [cf. Exodus 25:17, Leviticus 16:14ff, and John 2:2] in the presence of God, who forgives us all our previous sins. In so doing, God proves that it is his justice alone, which he gives through faith, that helps us, the justice which was at the appointed time revealed through the Gospel and, previous to that, was witnessed to by the Law and the Prophets. Therefore the law is set up by faith, but the works of the law, along with the glory taken in them, are knocked down by faith. [As with the term “spirit,” the word “law” seems to have for Luther, and for St. Paul, two meanings. Sometimes it means “regulation about what must be done or not done,” as in the third paragraph of this preface; sometimes it means “the Torah,” as in the previous sentence. And sometimes it seems to have both meanings, as in what follows.]

In chapters 1 to 3, St. Paul has revealed sin for what it is and has taught the way of faith which leads to justice. Now in chapter 4 he deals with some objections and criticisms. He takes up first the one that people raise who, on hearing that faith make just without works, say, “What? Shouldn’t we do any good works?” Here St. Paul holds up Abraham as an example. He says, “What did Abraham accomplish with his good works? Were they all good for nothing and useless?” He concludes that Abraham was made righteous apart from all his works by faith alone. Even before the “work” of his circumcision, Scripture praises him as being just on account of faith alone (cf. Genesis 15). Now if the work of his circumcision did nothing to make him just, a work that God had commanded him to do and hence a work of obedience, then surely no other good work can do anything to make a person just. Even as Abraham’s circumcision was an outward sign with which he proved his justice based on faith, so too all good works are only outward signs which flow from faith and are the fruits of faith; they prove that the person is already inwardly just in the sight of God.

St. Paul verifies his teaching on faith in chapter 3 with a powerful example from Scripture. He calls as witness David, who says in Psalm 32 that a person becomes just without works but doesn’t remain without works once he has become just. Then Paul extends this example and applies it against all other works of the law. He concludes that the Jews cannot be Abraham’s heirs just because of their blood relationship to him and still less because of the works of the law. Rather, they have to inherit Abrahams’s faith if they want to be his real heirs, since it was prior to the Law of Moses and the law of circumcision that Abraham became just through faith and was called a father of all believers. St. Paul adds that the law brings about more wrath than grace, because no one obeys it with love and eagerness. More disgrace than grace come from the works of the law. Therefore faith alone can obtain the grace promised to Abraham. Examples like these are written for our sake, that we also should have faith.

In chapter 5, St. Paul comes to the fruits and works of faith, namely: joy, peace, love for God and for all people; in addition: assurance, steadfastness, confidence, courage, and hope in sorrow and suffering. All of these follow where faith is genuine, because of the overflowing good will that God has shown in Christ: he had him die for us before we could ask him for it, yes, even while we were still his enemies. Thus we have established that faith, without any good works, makes just. It does not follow from that, however, that we should not do good works; rather it means that morally upright works do not remain lacking. About such works the “works-holy” people know nothing; they invent for themselves their own works in which are neither peace nor joy nor assurance nor love nor hope nor steadfastness nor any kind of genuine Christian works or faith.

Preface to the Letter of St. Paul to the Romans (via CCEL)

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