Even if this meme is posted 1000 times a day, it will still be bogus! It seems not a day goes by in which Maerin Luther is chastised for the statement, "Be a sinner and sin boldly... No sin will separate us from the Lamb, even though we commit fornication and murder a thousand times a day. "
Roman Catholics particularly propagandize this statement. They take it out of context and use their misinterpretation as definitive of Martin Luther's theology. It was not! While even a cursory understanding of Luther's basic theology is enough to demolish the caricature in the meme above, this entry will scrutinize the tedious details of why Rome's defenders using this shock quote do so erroneously. If you want definitive proof of why this caricature is erroneous, read on.
Textual and Historical Details
The statement "Be a sinner and sin boldly... No sin will separate us from the Lamb, even though we commit fornication and murder a thousand times a day" originates from a sixteenth century personal letter written by Martin Luther, August 1, 1521. Did you ever stop and wonder how letters from long ago exist and if they're accurate? In Martin Luther's case, his letters were saved by his collogues, friends, and followers. They considered anything he wrote as crucial and consequential. According to Luther's Works, there are 2,580 of his saved letters! Many of his letters are manuscript copies rather than originals (LW 48:xiii).
First, the statement is from a private letter penned in 1521, not from a definitional treatise meant for popular dissemination. When it was originally penned, it was intended to be read by one person only, not to be enshrined in collections of letters to be read and scrutinized by posterity, especially those living five hundred years later.
Second, this letter is incomplete. It is technically classified as a fragment. The letter has no address, no salutation, and no ending signature by the sender. Taking into account internal and external factors, it is speculated and concluded by scholars the letter was sent to Luther's close associate Philip Melanchthon (LW 48:277 follows WA Br 2:370). The opening of the letter is missing. Is one sentence, multiple sentences, one paragraph, multiple paragraphs, one page, or are multiple pages missing? Unknown. The letter begins mid-thought. Does the missing content explain later content presented in the letter? Unknown.
Third, when did this letter fragment enter into the published record of historical documents? The answer is discovered by utilizing a standardized scholarly collection of Luther's letters. This nineteenth century standardized source (Dr. Martin Luther’s sämmtliche Werke, Briefwechsel Dritter Band, Enders) states,
Fragmentum epistolae D. Martini Lutheri ad Philippum Melanthonem ex Pathmo scriptae anno MDXXI, repertum in bibliotheca Georgii SpalatiniFragment of a letter from Dr. Martin Luther to Philip Melanchthon from Patmos written in the year 1521, found in the library of George Spalatin
How did George Spalatin come to have possession of a letter from Luther to Philip Melanchthon (he died in 1560)? Unknown. Did Melanchthon give it to him? Unknown. Spalatin died in 1545, one year before Luther (1546) and there is no evidence he either published the letter fragment or intended it for publication. His Encyclopedia Britannica entry claims "Spalatin would have dissuaded Luther again and again from publishing books or engaging in overt acts against the papacy..." Would this possibly imply Spalatin was hiding this letter fragment? Unknown. The conspiratorialist might say he saved it as blackmail, but this is an inference without evidence. Given Spalatin's long friendly and personal relationship with Luther as well as his involvement in protecting him, this is a warrantless implication. Most obvious though, there's nothing in this letter worthy of blackmail. When read in context and cross checked with Luther's theology, the seemingly blasphemous statement isn't at all blasphemous.
This primary source also names the person who originally found the letter fragment in Spalatin's library: John Aurifaber ("in the Spalatine library"). Aurifaber was close with Martin Luther during his final years, living in his home and serving as his secretary (1545-1546) (LW 54:xi). He was an avid collector of Luther's writings and sayings, particularly known for his heavy involvement with the original collection of the Tischreden (Table Talk). Did Aurifaber take the opportunity to rummage through Spalatin's personal library after he died? Unknown. Was Aurifaber acting according to Spalatin's wishes upon his death? Unknown. Other than that he acquired the letter as a purposeful collector, how and why John Aurifaber ended up with this letter fragment is unknown.
When did Aurifaber first discovered the letter fragment? Unknown. We do know that he first published it in a collection of Luther's letters in 1556. Therefore, the "sin boldly" comment was thirty-five years old when it was first published. Luther had been dead ten years at the time of its first publication.
Documentation
Context
If you are a preacher of grace, then preach a true and not a fictitious grace; if grace is true, you must bear a true and not a fictitious sin. God does not save people who are only fictitious sinners. Be a sinner and sin boldly, but believe and rejoice in Christ even more boldly, for he is victorious over sin, death, and the world. As long as we are here [in this world] we have to sin. This life is not the dwelling place of righteousness, but, as Peter says, we look for new heavens and a new earth in which righteousness dwells. It is enough that by the riches of God’s glory we have come to know the Lamb that takes away the sin of the world. No sin will separate us from the Lamb, even though we commit fornication and murder a thousand times a day. Do you think that the purchase price that was paid for the redemption of our sins by so great a Lamb is too small? Pray boldly—you too are a mighty sinner. August 1, 1521 (LW 48:281-282.).
Conclusion
Luther was prone to strong hyperbole. It's his style. This statement is a perfect example. The first thing to recognize is that the shocking "sin boldly..." is part of a statement of comparison:
Be a sinner and sin boldly, but believe and rejoice in Christ even more boldly, for he is victorious over sin, death, and the world (LW 48:281-282).
Latin text: Esto peccator et pecca fortiter, sed fortius fide et gaude in Christo, qui victor est peccati, mortis et mundi (WA Br 2:372).
Luther's point is not to go out and commit multiple amounts of gleeful sin every day, but rather to believe and rejoice in Jesus Christ even more boldly despite the deep depth of sin in our lives. The comparison continues. Christ's atonement is of an infinite depth, able to atone for not only little sins, but grave sins:
...the Lamb that takes away the sin of the world. No sin will separate us from the Lamb, even though we commit fornication and murder a thousand times a day. Do you think that the purchase price that was paid for the redemption of our sins by so great a Lamb is too small? Pray boldly—you too are a mighty sinner (LW 48:282).
Latin text: ...Dei agnum, qui tollit peccatum mundi. ab hoc non avellet nos peccatum, etiamsi millies, millies uno die fornicemur aut occidamus. Putas, tam parvum esse pretium redemptionis pro peccatis nostris factum in tanto ac tali agno? Ora fortiter, etiam fortissimus peccator (WA Br 2:372).
Rome's defenders using the quote "be a sinner and sin boldly... No sin will separate us from the Lamb, even though we commit fornication and murder a thousand times a day" need to step back and take a deep theological and reasoned breath. No historical information exists that indicts Philip Melanchthon of ever literally following Luther's advice to sin boldly or to murder or fornicate. In point of fact, Philip Melanchthon was not at all known for overt public sins. If this 1521 comment was written purposefully to exhort Melanchthon, he appears to have been introspectively struggling with "fictious" sins. On the other hand, there's no contextual evidence that necessarily shows the statement was directed to Melanchthon personally or pastorally. Contextually, the fictious sins could be based on previous content: monasticism, marriage issues, celibacy, both kinds in the Eucharist. In all of these subjects, the basis in working through them adequately is to have the firm foundation of the Gospel and the perfect righteousness of Christ in constant view. In the context preceding "sin boldly, Luther writes,
I suspect that the Lord will soon visit Germany, as its unbelief, impiety, and hatred of the gospel deserve. But of course this plague will then be charged to us on the grounds that we heretics have provoked God, and we will be scorned by men and despised by the people. [The papists], however, will find excuses for their sins, and will justify themselves; [God will thus prove] that the wicked cannot be made good, either by kindness or by wrath, and that many will be tempted to do evil. The Lord’s will be done. Amen (LW 48:281).
Latin text: Suspicor enim fore, ut cito visitet Dominus Germaniam, sicut meretur eius incredulitas, impietas et odium euangelii. At haec plaga tum nobis imputabitur, quod haeretici Deum provocaverimus, erimus-que opprobrium hominum et abiectio plebis, illi vero apprehendent excusationes in peccatis suis, et iustificabunt semetipsos, ut probet, reprobos neque bonitate neque ira bonos fieri, et scandalisabuntur multi. Fiat, fiat voluntas Domini, Amen (WA Br 2:372).
If these penultimate words are juxtaposed against Luther's final addendum comment to "sin boldly" it's an interpretive indication of his commitment to the Gospel despite whatever societal results may occur. Be a preacher of grace, no matter what. Do not give weight to fictious sins invented by the papacy in the subjects previously addressed in the letter.
Were any of Luther's followers mass murderers and mass fornicators, claiming such entitlement came directly from the authority of Martin Luther? No. The point Luther is making is not to go out and murder or fornicate as much as possible, but rather to point out the infinite sacrifice of Christ’s atonement. There is no sin that Jesus Christ cannot cover. His atonement was of an infinite value. That this statement was not to be considered literally is apparent by Luther’s use of argumentum ad absurdum: do people really commit murder and fornication a thousand times a day? Is this even physically possible? No! Not even the most heinous God-hating sinner is able to carry out such a daily lifestyle.
Christians have a real savior. No amount of sin is too much to be atoned for by a perfect savior whose infinite righteousness is imputed to the sinner who reaches out in faith. This is a powerful and pastoral theological insight for those struggling with their sin in the light of a holy perfect God.
Addendum #1 Luther's Other Use of "Sin Boldly" in a Sermon
Throughout his life, Martin Luther consistently taught that a living faith necessarily produces good works. Those living in habitual and continual gross sin without care or repentance are not Christians. Below is one the clearest statements from Luther explaining what he means by "sin boldly." The statement isn't from an obscure private letter published after his death. Rather, it is from a publicly preached sermon that was available during Luther's lifetime. There Luther lays out exactly what he means by "sin boldly."
We also hear about this wicked servant that, after he had experienced grace at the hand of his king, he became proud and obstinate, stirring up the king's wrath once more. That's the way the godless world is which horribly misuses the doctrine of the forgiveness of sins. Some refuse to admit that their sins; even though they are wallowing in sin over their heads, yet they refuse to admit that they are sinners. For such people there is no forgiveness; for as we said earlier, if there is no sin, neither can there be forgiveness. Some keep right on sinning after receiving forgiveness, believing that the gospel allows everyone to do as he pleases. But the gospel is a message for the depressed, for the people with a guilty conscience, not for those who keep on defending their sins, nor is it for those who deliberately sin against a gracious God (Complete Sermons of Martin Luther vol. 7, pp.140-141).
German text: Nun folgt weiter von dem Schalksknecht, der nach der Gnade muthwillig wird und den König wieder erzürnt. Das ist die gottlose Welt, die diese Lehre von Vergebung der Sünde aufs schändlichste mißbraucht. Etliche erkennen ihre Sünden nicht: ob sie schon in Sünden stecken bis über die Ohren, dennoch wollen sie nicht Sünder sein; solche haben keine Vergebung. Denn wo nicht Sünde ist, wie gesagt, da ist auch keine Vergebung. Etliche sündigen getrost nach der Vergebung, und meinen, das Evangelium lasse zu, Freiheit zu thun einem jeden, was ihn gelüstet. Aber das Evangelium ist eine Predigt für die betrübten Herzen und erschrockenen Gewissen, nicht für die, die ihre Sünde vertheidigen, auch nicht für die, die auf die Gnade muthwillig sündigen (Johann Georg Walch - Dr. Martin Luthers Sämmtliche Schriften 13.2:2501-2502).
In the German text above, note particularly the words, "Etliche sündigen getrost nach der Vergebung."
Etliche: Some / Several
sündigen: sin (verb)
getrost: boldly / confidently / without fear
nach der Vergebung: after the forgiveness
The phrase "Esto peccator et pecca fortiter" or "Esto peccator & pecca fortiter" ("Be a sinner and sin boldly") entered the published realm rather quickly, picked up... of course... by Rome's defenders. For instance, Roman Catholic controversialist Johann Pistorius (the Younger) mentioned it in his anti-Luther book, Anatomia Lutheri (1595). He states the comment is "blasphemy" (Gotteslästerung):
It stands in a letter to Philip [Melanchthon], which I must likewise briefly indicate here for the sake of similar blasphemy: If grace is true (says Luther), bear a true, not a fictitious sin. God does not make fictitious sinners saved. Be a sinner and sin boldly, but believe and rejoice in Christ even more boldly, etc. (Johann Pistorius, Anatomia Lutheri, p. 217).
Original text: In Brieff an Philippum stehet Welchen ich gleicher Gotteslasterung halbe alhie kürtzlich bezeichne muß: Si vera gratia est, (sagt luther) verum, non fictum peccatum ferto. Deus non facit salvos fictos peccatores. Esto peccator & pecca fortiter, sed fortius fide & gaude in Christo, &c
A sidebar comment on the same page commenting on this text states,
St. Paul says exactly the opposite: We should not sin because of grace (Romans 6).
German text: Eben das Gegenspiel sagt St. Paulus: Wir sollen nicht sündigen wegen der Gnade (Römer 6)
In the same context, Pistorius links "sin boldly" to another comment from an obscure letter from February 9, 1521.Luther wrote to John Staupitz that he "gladly wants to be a knave, adulterer, rogue, and thief" (Luther gern wil ein Buh Ehebrecher Schelm und Gott dieb sein). Here is what Luther actually wrote:
I will indeed be found proud, greedy, adulterous, an antipope, and guilty of all vices, provided that I am not convicted of impious silence while the Lord suffers and says: "Escape has perished from me, and there is no one who seeks my soul; and I looked to the right, and there was no one who would know me." For I hope to be absolved from all my sins by that confession. Therefore, I have also raised my horns against this Roman idol and true Antichrist with confidence. The word of Christ is not a word of peace, but a word of the sword. But why should I, a "pig," teach Minerva?
Latin text: Inveniar sane superbus, avarus, adulter, homicida antipapa, et omnium vitiorum reus, modo impii silentii non arguar, dum Dominus patitur et dicit: "periit fuga a me, et non est, qui requirat animam meam; et considerabam ad dextram, et non erat, qui cognosceret me." Spero enim ea confessione absolvendum ab omnibus peccatis meis. Unde et cornua erexi in hoc idolum Romanum et verum Antichristum cum fiducia. Non est verbum pacis, sed verbum gladii verbum Christi. Sed quid ego sus Minervam? (Dr. Martin Luther’s sämmtliche Werke, Briefwechsel Dritter Band, (Enders), pp. 84-85).
In the context of this statement, Luther is neither personally admitting to nor teaching that Christians should strive to be knaves, adulterers, rogues, and thief's. Rather, it's a hyperbolic statement of comparison, that he'd rather be convicted of these gross sins rather than being found guilty of not calling out the errors of the papacy.
In the same context, Pistorius uses these out-of-context letter statements to conclude with the assertion: "Luther’s abominable, hell-fetched theology" (Luthers abscheuliche auß der Hell abgeholte Theology). Wikipedia states of Pistorius (without documentation): "His numerous writings against Protestantism, while evincing clearness, skill, and thorough knowledge of his opponents, especially of Luther, are marked by controversial sharpness and coarseness." His use of "sin boldly" and this other letter statement though demonstrates the exact opposite: Pistorius was biased and unable to read Luther in context or grasp his basic theology. Ironically, Pistorius may have simply been engaging in zealous recent convert syndrome: he went from Lutheran to Calvinist to Roman Catholic. He chose Romanism in 1588. His book Anatomia Lutheri was published not long after in 1595.
Addendum #3: Luther's Comments on Galatians 5:13-19
An aspect of the bogus meme above is the intensional stark contrast between Luther writing, "Even if I were to commit fornication and murder 1000 times a day, it would not separated me from Christ" with Paul writing in Galatians 5 "The works of the flesh are evident. Adulterers and murders, etc. will not enter the kingdom of heaven (Gal. 5:17-22)." [Tedium: Luther did not use the personal "I." He wrote "us" and "we." This could be a simple oversight by the meme creator, or it could be a deliberate slander against Luther (I suspect the later!)]. Had the meme intended to showed integrity, the contrast should have relied on Luther's published comments on Galatians 5, not a fragment of a letter that was never intended to be published.
Luther's Comments on Galatians 5:13
It is as though Paul were saying: “Now you have obtained freedom through Christ. That is, you are far above all laws, both in your own conscience and in the sight of God; you are blessed and saved; Christ is your life. Therefore even though the Law, sin, and death may frighten you, they can neither harm you nor cause you to despair. This is your brilliant and inestimable freedom. Now it is up to you to be diligently on your guard not to use your freedom as an opportunity for the flesh” (LW 27:48)
Latin text: Quasi dicat: Nacti estis iam per Christum libertatem, hoc est, longe estis supra omnes leges secundum conscientiam et coram Deo, beati et salvi estis, Christus vestra vita est. Igitur lex, peccatum, mors, etiamsi vos terrent, tamen neque nocere neque in desperationem adigere possunt. Ea est praeclara et inaestimabilis libertas vestra. Nunc vestrum est, diligenter cavere, ne illam libertatem detis in occasionem carni (WA 40.2:59-60).
This evil is very widespread, and it is the worst of all the evils that Satan arouses against the teaching of faith: that in many people he soon transforms the freedom for which Christ has set us free into an opportunity for the flesh. Jude complains of this same thing in his epistle (ch. 4): “Admission has been secretly gained by some ungodly persons who pervert the grace of our God into licentiousness.” For the flesh simply does not understand the teaching of grace, namely, that we are not justified by works but by faith alone, and that the Law has no jurisdiction over us. Therefore when it hears this teaching, it transforms it into licentiousness and immediately draws the inference: “If we are without the Law, then let us live as we please. Let us not do good, let us not give to the needy; much less do we have to endure anything evil. For there is no Law to compel or bind us” (LW 27:48).
Latin text: Hoc malum latissime patet et omnium deterrimum est, quod Satan in doctrina fidei excitat, quod scilicet hanc libertatem, qua Christus nos liberavit, in multis mox transfert ad occasionem carni. Hoc idem conqueritur et Iudas in sua Epistola: 'Subintraverunt', inquit, 'quidam homines impii, qui Dei nostri gratiam transferunt ad lasciviam'. Caro enim prorsus non intelligit doctrinam gratiae, scilicet, quod operibus non iustificemur, sed sola fide, Quod lex nullum ius in nos habeat. Ideo cum audit hanc doctrinam, transfert eam ad lasciviam et statim sic infert: Si sumus sine lege, vivamus igitur, ut volumus, nihil faciamus boni, nihil demus egentibus, multo minus patiamur aliquid mali, non enim est lex, quae cogat aut liget nos (WA 40.2:60).
Thus there is a danger on both sides, although the one is more tolerable than the other. If grace or faith is not preached, no one is saved; for faith alone justifies and saves. On the other hand, if faith is preached, as it must be preached, the majority of men understand the teaching about faith in a fleshly way and transform the freedom of the spirit into the freedom of the flesh. This can be discerned today in all classes of society, both high and low. They all boast of being evangelicals and boast of Christian freedom. Meanwhile, however, they give in to their desires and turn to greed, sexual desire, pride, envy, etc. No one performs his duty faithfully; no one serves another by love. This misbehavior often makes me so impatient that I would want such “swine that trample pearls underfoot” (Matt. 7:6) still to be under the tyranny of the pope. For it is impossible for this people of Gomorrah to be ruled by the Gospel of peace (LW 27:48).
Latin text: Itaque utrinque periculum est, alterum tamen altero tolerabilius. Si gratia seu fides non praedicatur, nemo fit salvus, Fides enim sola iustificat et salvat. Contra, si praedicatur Fides, ut necesse est eam praedicari, maior pars hominum carnaliter intelligit doctrinam de fide et libertatem spiritus in libertatem carnis rapit. Hoc cernere est hodie in omnibus vitae generibus superiorum et inferiorum. Omnes iactant se esse Euangelicos, iactant Christianam libertatem, Et tamen interim obsequentes suis cupiditatibus convertuntur ad avariciam, voluptates, superbiam, invidiam etc., nemo fideliter suum officium facit, nemo per charitatem alteri servit etc. Ea indignitas nonnunquam adeo impatientem me fa[Bg. S]cit, ut saepe optem eiusmodi ‘porcos, qui margaritas pedibus conculcant’, adhuc esse sub Tyrannide Papae. Impossibile enim est hunc populum Gomorrhae Euangelio pacis regi (WA 40.2:60).
We know that the devil lies in wait especially for us who have the Word—he already holds the others captive to his will—and that he is intent upon taking the freedom of the Spirit away from us or at least making us change it into license. Therefore we teach and exhort our followers with great care and diligence, on the basis of Paul’s example, not to think that this freedom of the Spirit, achieved by the death of Christ, was given to them as an opportunity for the flesh or, as Peter says, “to use as a pretext for evil” (1 Peter 2:16), but for them to be servants of one another through love.
Latin text: Cum itaque sciamus diabolum maxime insidiari nobis, qui verbum habemus (alios enim captivos tenet ad suam ipsius voluntatem), et hoc sedulo conari, ut libertatem illam Spiritus nobis auferat vel saltem hoc efficiat, ut eam transferamus ad lasciviam, Ideo summa cura et diligentia docemus et adhortamur exemplo Pauli nostros homines, ne existiment illam libertatem spiritus partam Christi morte ideo sibi donatum, ut eam dent in occasionem carni, aut, ut Petrus ait, eam 'habeant velut malitiae velamen', sed ut per charitatem sibiipsis invicem serviant (WA 40.2:61).
As we have said, therefore, the apostle imposes an obligation on Christians through this law about mutual love in order to keep them from abusing their freedom. Therefore the godly should remember that for the sake of Christ they are free in their conscience before God from the curse of the Law, from sin, and from death, but that according to the body they are bound; here each must serve the other through love, in accordance with this commandment of Paul. Therefore let everyone strive to do his duty in his calling and to help his V 27, p 50 p 50 neighbor in whatever way he can. This is what Paul requires of us with the words “through love be servants of one another,” which do not permit the saints to run free according to the flesh but subject them to an obligation (LW 27:49-50).
Latin text: Ne ergo, ut diximus, Christiani abutuntur hac libertate imponit Apostolus carni eorum servitutem per legem de mutua dilectione. Quare meminerint pii, se in conscientia coram Deo esse liberos a legis maledicto, a peccato et morte propter Christum, corpore autem esse servos. Hic alter alteri per charitatem iuxta hoc Pauli praeceptum servire debet. Unusquisque igitur studeat, in sua vocatione diligenter facere officium suum et, quacunque re potest, adiuvare proximum. Hoc exigit a nobis Paulus his verbis: ‘Per charitatem servite vobis invicem’, quae non sinunt sanctos secundum carnem esse liberos, sed subiiciunt eos servituti etc. (WA 40.2:62).
Of course, it is impossible to teach or persuade unspiritual people of this teaching about the love to be mutually observed among us. Christians comply with it voluntarily. But when the others hear this freedom proclaimed, they immediately draw the inference: “If I am free, then I have the right to do whatever I please. This thing belongs to me; why should I not sell it for as much as I can? Again, if we do not obtain salvation on account of good works, why should we give anything to the poor?” In their great smugness such people shrug off this yoke and obligation of the flesh, and they transform the freedom of the Spirit into the license and lust of the flesh. Although they will not believe us but will make fun of us, we make this sure announcement to these smug despisers: If they use their bodies and their powers for their own lusts—as they are certainly doing when they refuse to help the poor and to share, but defraud their brethren in business and acquire things by fair means or foul—then they are not free, as they loudly claim to be, but have lost both Christ and freedom, and are slaves of the devil, so that now, under the title of “Christian freedom,” their state is seven times as bad as it used to be under the tyranny of the pope (Matt. 12:43–45). For when the devil who has been cast out of them returns to them, he brings with him seven spirits more evil than himself. Therefore their last state becomes worse than the first (LW 27:50).
Latin text: Porro haec doctrina de mutua charitate inter nos servanda nullo modo potest inculcari et persuaderi carnalibus hominibus. Christiani libenter hac in re obsequuntur. Alii praedicata libertate illa statim inferunt: Si liber sum, ergo licet mihi facere, quod volo. Haec res mea est, cur ergo non venderem eam quanti possum? Item: cum propter bona opera non contingat nobis salus, cur daremus aliquid egentibus? etc. Hi securissime excutiunt hoc iugum et servitutem carnis Et transferunt libertatem Spiritus in licentiam et lasciviam carnis. Illis securis contemptoribus certo annunciamus (quanquam non credant nobis, sed nos rideant), quod si corpore et facultatibus suis utantur pro sua libidine (ut certe faciunt, quia non adiuvant inopes, non mutuum dant, sed fraudant in negotio fratres, rapiunt per fas et nefas etc.), quod, inquam, liberi non sint, ut maxime se tales glorientur, sed amiserint Christum et libertatem et servi sint diaboli quodque nunc sub nomine Christianae libertatis 'septies deteriores' sint, quam antea sub tyrannide Papae. 'Diabolus enim, qui expulsus erat, reversus est in eos assumptis secum aliis septem spiritibus nequioribus ipso etc. Ideo eorum novissima facta sunt peiora primis (WA 40.2:62-63).
We for our part have the divine command to preach the Gospel, which announces to all men, if only they believe, the free gift of freedom from the Law, from sin, from death, and from the wrath of God, for the sake of Christ. We have neither the intention nor the authority to conceal this freedom or to obscure and cancel it once it has been made public through the Gospel; for Christ has granted it to us and has achieved it by His death. Nor are we able to compel those swine, who are rushing headlong into the license of the flesh, to be servants of others with their bodies and their possessions. Therefore we do what we can. That is, we diligently admonish them that this is what they should do. If we do not accomplish anything with these warnings of ours, we commit the matter to God, to whom it belongs anyway. In His own time He will inflict just punishment on V 27, p 51 p 51 them. Meanwhile, however, we are comforted by the fact that our labor and our diligence are not in vain among the godly, many of whom have undoubtedly been rescued by our ministry from the slavery of the devil and have been transferred to the freedom of the Spirit. These few—who acknowledge the glory of this freedom, who at the same time are ready to be the servants of others through love, and who know that according to the flesh they are debtors to the brethren—give us a happiness that is greater than the sadness that can be caused by the infinite number of those who abuse this freedom. (LW 27:50-51).
Latin text: Nos divinum mandatum habemus praedicandi Euangelium, quod annunciat omnibus hominibus, si modo credant, gratis propter Christum libertatem a lege, peccato, morte, ira Dei etc. Non est autem in arbitrio aut potestate nostra, hanc libertatem caelare aut per Euangelium iam invulgatam obscurare seu revocare, quia Christus eam nobis donavit ac sua morte peperit. Neque possumus illos porcos, qui toto impetu ruunt in licentiam carnis, cogere, ut corpore et rebus suis serviant aliis. Ideo, quod possumus, facimus, hoc est, admonemus diligenter, illos debere hoc praestare, si his monitis nostris nihil efficimus, committimus rem Deo, cuius etiam est; is suo tempore iustas infliget eis poenas. Interim tamen hoc nos solatur, quod labor et diligentia nostra non est inanis apud pios, quorum proculdubio multi per nostrum ministerium erepti sunt e servitute diaboli et translati in illam libertatem Spiritus. Hi pauci, qui agnoscunt gloriam huius libertatis Spiritus et vicissim parati sunt per charitatem servire aliis et noverunt se secundum carnem esse debitores fratrum, plus nos exhilarant, quam innumera turba eorum, qui abutuntur illa libertate, nos contristare possunt (WA 40.2:63).
Those who understand Christian freedom differently are enjoying the advantages of the Gospel to their own destruction and are worse idolaters under the name “Christian” than they used to be under the pope (LW 27:51).
Latin text: Qui autem aliter intelligunt Christianam libertatem, illi fruuntur Euangelii commodis in suam ipsorum perniciem et peiores sunt idololatrae sub nomine Christiano, quam antea sub Papa fuerunt (WA 40.2:64).
Luther's comments on Galatians 5:14
Therefore it is as necessary that faithful preachers urge good works as that they urge the doctrine of faith. For Satan is enraged by both and bitterly resists them. Nevertheless, faith must be implanted first; for without it one cannot understand what a good work is and what is pleasing to God (LW 27:53).
Latin text: Quare aeque necessarium est, ut pii doctores tam diligenter urgeant doctrinam de bonis operibus, quam doctrinam de fide. Satan enim utrique infensus est et acerrime resistit. Fides tamen primum plantanda est, sine ea enim impossibile est intelligi, quid bonum opus sit, quid Deo placeat (WA 40.2:66).
Therefore the apostle admonishes Christians seriously, after they have heard and accepted the pure doctrine about faith, to practice genuine works as well. For in the justified there remain remnants of sin, which deter and dissuade them both from faith and from truly good works (LW 27:54).
Latin text:Admonet igitur Apostolus serio Christianos, ut, postquam puram doctrinam de fide audierint et acceperint, etiam vera opera exerceant. Manent enim etiam in iustificatis peccati reliquiae, quae, ut a fide, ita et a vere bonis operibus abhorrent et avocant (WA 40.2:67-68).
Reason, of course, is offended at this stinginess and paucity of words, when it is stated so briefly “Believe in Christ” and “You shall love your neighbor as yourself.” Therefore it despises both the doctrine of faith and the doctrine of truly good works. To those who have faith, however, this stingy and paltry phrase “Believe in Christ” is the power of God (Rom. 1:16), by which they overcome sin, death, and the devil, and obtain salvation. So also serving another person through love seems to reason to mean performing unimportant works such as the following: teaching the erring; comforting the afflicted; encouraging the weak; helping the neighbor in whatever way one can; bearing with his rude manners and impoliteness; putting up with annoyances, labors, and the ingratitude and contempt of men in both church and state; obeying the magistrates; treating one’s parents with respect; being patient in the home with a cranky wife and an unmanageable family, and the like. But believe me, these works are so outstanding and brilliant that the whole world cannot comprehend their usefulness and worth; indeed, it cannot estimate the value of even one tiny truly good work, because it does not measure works or anything else on the basis of the Word of God but on the basis of a reason that is wicked, blind, and foolish (LW 27:56).
Latin text: Caeterum ratio offenditur ista vilitate et paucitate verborum, quia brevissime dicitur: ‘Crede in Christum’, Item: ‘Dilige proximum tuum sicut teipsum.’ Ideo utranque doctrinam de fide et vere bonis operibus contemnit. Interim tamen ista vilissima et brevissima fidei vox: ‘Crede in Christum’ credentibus divina est potentia, qua vincunt peccatum, mortem, diabolum etc., qua salutem consequuntur. Sic servire alteri per charitatem, hoc est, docere errantem, consolari afflictum, erigere infirmum, adiuvare proximum, quacunque re possis, ferre eius agrestes mores et importunitatem, tolerare in Ecclesia et Politia aequo animo molestias, labores, hominum ingratitudinem et contemptum, obedire Magistratibus, honore parentes afficere, patientem esse domi cum morosa uxore, intractabili familia etc., opera, ut ratio iudicat, nullius momenti sunt. Sed crede mihi, tam egregia et praeclara opera sunt, ut totus mundus eorum utilitatem et dignitatem (quia non metitur opera aut ullas alias res ex verbo Dei, sed ex iudicio impiae, caecae et stultae rationis) non comprehendat, Imo ne quidem unius minimi vere boni operis precium aestimare potest (WA 40.2:70-71).
Luther's comment on Galatians 5:15
It is difficult and dangerous to teach that we are justified by faith without works and yet to require works at the same time. Unless the ministers of Christ are faithful and prudent here and are “stewards of the mysteries of God” (1 Cor. 4:1), who rightly divide the Word of truth (2 Tim. 2:15), they will immediately confuse faith and love at this point. Both topics, faith and works, must be carefully taught and emphasized, but in such a way that they both remain within their limits. Otherwise, if works alone are taught, as happened under the papacy, faith is lost. If faith alone is taught, unspiritual men will immediately suppose that works are not necessary (LW 27:62-63).
Latin text: Difficile et periculosum est docere, nos fide iustificari sine operibus, et tamen simul exigere opera. Hic nisi sint fideles et prudentes ministri Christi et 'dispensatores mysteriorum Dei', qui recte secant verbum veritatis, statim fides et opera confunduntur. Uterque locus et fidei et operum diligenter doceri et urgeri debet, sic tamen, ut uterque intra suos limites maneat. Alioqui, si opera sola docentur, ut in Papatu accidit, fides amittitur, Si fides sola docetur, statim somniant carnales homines opera non esse necessaria etc. (WA 40.2:78).
Luther's comments on Galatians 5:16
Therefore Paul uses his words with precision and care, as though he were saying: “We have not yet attained the fulfillment of the Law. Consequently, we must walk and be exercised by the Spirit, so that we think, say, and do what is of the Spirit and resist what is of the flesh.” This is why he adds: “And do not gratify the desires of the flesh” (LW 27:66).
Latin text: Utitur ergo Paulus verbis proprie acceptis, Quasi dicat: Nondum pervenimus ad impletionem legis, ideo ambulare et exerceri Spiritu nos oportet, ut ea cogitemus, dicamus et faciamus, quae Spiritus sunt, utque resistamus his, quae Carnis sunt. Ideo adiicit: ‘Et concupiscentiam Carnis non perficietis’ (WA 40.2:82).
And so if we look at the flesh, we are sinners; if we look at the Spirit, we are righteous. We are partly sinners and partly righteous. Yet our righteousness is more abundant than our sin, because the holiness and the righteousness of Christ, our Propitiator, vastly surpasses the sin of the entire world. Consequently, the forgiveness of sins, which we have through Him, is so great, so abundant, and so infinite that it easily swallows up every sin, provided that we persevere in faith and hope toward Him” (LW 27:68).
Latin text: Itaque si carnem spectemus, peccatores sumus, si Spiritum, iusti. Atque ita partim peccatores, partim iusti sumus. Uberior tamen iusticia nostra est quam peccatum, quia sanctitas et iusticia Christi, Propiciatoris nostri, longe superat peccatum totius mundi. Itaque remissio peccatororum, quam habemus per ipsum, tam magna, larga et infinita est, ut facile absorbeat omnia peccata, modo perseveremus in fide et spe erga ipsum etc. (WA 40.2:86).
Luther's comments on Galatians 5:17
When Paul says that the desires of the flesh are against the Spirit, etc., he impresses upon us at the same time that we are to be conscious of the desires of the flesh—not only of sexual desire, that is, but of pride, anger, sadness, impatience, unbelief, etc. But he wants us to be conscious of them in such a way that we do not give in to them or gratify them, that is, that we do not say and do what our flesh impels us to do (LW 27:70).
Latin text: Paulus, cum dicit Carnem concupiscere adversus Spiritum etc., simul commonefacit nos, quod sensuri simus concupiscentiam carnis, hoc est, non solum libidinem, sed superbiam, iram, tristiciam, impacientiam, incredulitatem etc. Verum ita vult nos ista sentire, ne illis consentiamus aut ea perficiamus, Hoc est, ne illa loquamur et faciamus, ad quae nos solicitat caro... (WA 40.2:88).
But the flesh does not obey this will but resists it. Yet God does not impute this sin, for He is gracious for the sake of Christ. It does not follow from this, however, that you should minimize sin or think of it as something trivial because God does not impute it. It is true that He does not impute it, but to whom and on what account? Not to the hardhearted and smug but to those who repent and who by faith take hold of Christ the Propitiator, on whose account sins are forgiven them and the remnants of sin are not imputed to them. Such people do not minimize sin; they emphasize it, because they know that it cannot be washed away by any satisfactions, works, or righteousness, but only by the death of Christ. Yet they do not despair because of its size but are persuaded that it is forgiven them on account of Christ.
I say this to keep anyone from supposing that once faith has been accepted, sin should not be emphasized. Sin is really sin, regardless of whether you commit it before or after you have come to know Christ. And God hates the sin; in fact, so far as the substance of the deed is concerned, every sin is mortal. It is not mortal for the believer; but this is on account of Christ the Propitiator, who expiated it by His death (LW 27:75-76).
Latin text: Caro autem non obsequitur isti voluntati, sed resistit ei. Sed Deus non imputat hoc peccatum, est enim propitius propter Christum. Ex hoc tamen non sequitur, quod debeas peccatum extenuare aut contemnere, quia Deus illud non imputat. Non imputat quidem, Sed quibus et propter quid? Non duris et securis, sed poenitentiam agentibus et fide apprehendentibus Christum Propiciatorem, propter quem ut remittuntur eis omnia peccata, ita et reliquiae peccati eis non imputantur. Illi non extenuant peccatum, sed amplificant, quia norunt illud nulla satisfactione, operibus et iusticia elui posse, praeterquam per mortem Christi, non tamen propter magnitudinem eius desperant, sed certo statuunt illud ignosci sibi propter Christum
Hoc ideo dico, ne quis putet peccatum post acceptam fidem non esse magnificiendum. Peccatum est vere peccatum, sive illud ante sive post Christum cognitum commiseris. Et Deus peccatum odit, Imo omne peccatum, quod ad substantiam facti attinet, est mortale. Quod autem credenti non est mortale, fit propter Christum Propiciatorem, qui peccatum sua morte expiavit (WA 40.2:95).
A believer’s sin is the same sin and sin just as great as that of the unbeliever. To the believer, however, it is forgiven and not imputed, while to the unbeliever it is retained and imputed. To the former it is venial; to the latter it is mortal. This is not because of a difference between the sins, as though the believer’s sin were smaller and the unbeliever’s larger, but because of a difference between the persons. For the believer knows that his sin is forgiven him on account of Christ, who has expiated it by His death. Even though he has sin and commits sin, he remains godly. On the other hand, when the unbeliever commits sin, he remains ungodly. This is the wisdom and the comfort of those who are truly godly, that even if they have sins and commit sins, they know that because of their faith in Christ these are not imputed to them (LW 27:76).
Latin text: Qui credit idem et aeque magnum peccatum habet, ut incredulus. Credenti tamen illud condonatur et non imputatur, Incredulo retinetur et imputatur. Huic veniale, illi mortale est, Non propter differentiam peccatorum, quod credentis peccatum minus, increduli maius sit, sed personarum. Credens enim novit peccatum sibi esse remissum propter Christum, qui morte sua illud expiavit. Itaque peccatum habens et peccans tamen manet pius. Contra incredulus peccans manet impius. Atque ea est vere piorum sapientia et consolatio, quod, etiamsi peccata habeant et committant, tamen sciant ea propter fidem in Christum non imputari sibi (WA 40.2:96).
Luther's comments on Galatians 5:18
Then why do you say, Paul, that we are not under the Law?” “Do not let this bother you,” he says. “Only concentrate on this, that you be led by the Spirit, that is, that you obey the will which is opposed to the flesh and that you refuse to gratify the desires of the flesh; for this is what it means to be led and drawn by the Spirit. And then you will not be under the Law” (LW 27:77).
Latin text: Cur ergo, Paule, dicis nos non esse sub lege? Haec res, inquit, nihil vos moveat, Sed hoc saltem agite, ut Spiritu ducamini, hoc est, ut hanc voluntatem servetis, quae adversatur carni et eius concupiscentias non perficit (hoc enim est duci seu trahi Spiritu), tum non estis sub lege (WA 40.2.97).
With the words “If you are led by the Spirit, you are not under the Law” you can give powerful comfort to yourself and to others who are experiencing severe trials. It often happens that a man is so fiercely attacked by anger, hatred, impatience, sexual desire, mental depression, or some other desire of the flesh that he simply cannot get rid of it, no matter how much he wants to. What is he to do? Should he despair on this account? No, but he should say: “My flesh is battling and raging against the Spirit. Let it rage as long as it pleases! But you do not give in to it. Walk by the Spirit, and be led by Him, so that you do not gratify its desires. If you do this, you are free of the Law. Of course, it will accuse and frighten you; but it will do so in vain.” In such a battle of the flesh against the Spirit, therefore, there is nothing better than to have the Word in view and to draw from it the comfort of the Spirit (LW 27:78).
Latin text: Et his verbis: ‘Si ducimini Spiritu, non estis sub lege’ egregie poteris teipsum et alios vehementer tentatos consolari. Saepe enim accidere solet, quod homo ira, odio, impacientia, libidine, spiritu tristiciae aut alia concupiscentia carnis tam fortiter exerceatur, ut eam prorsus non possit excutere, etiamsi hoc maxime cupiat. Quid hic faciat? Num ideo desperet? Non, Sed ita dicat: Caro tua iam pugnat et furit adversus Spiritum. Sinito eam furere, quam diu vult, tu modo illi ne assentiaris, sed ambula et ducere Spiritu, ut concupiscentiam eius non perficias. Hoc faciens liber es a lege. Accusat et perterrefacit quidem te, sed frustra etc. In tali ergo lucta carnis contra Spiritum nihil melius est, quam in conspectu habere verbum et ex eo consolationem Spiritus petere (WA 40.2:98).
Luther's comments on Galatians 5:19
This passage is rather similar to the statement of Christ (Matt. 7:16–17): “You will know them by their fruits. Are grapes gathered from thorns, or figs from thistles? So every sound tree bears good fruit, but the bad tree bears evil fruit.” Clearly Paul is teaching the same thing in the present passage as Christ in that passage, namely, that works and fruit are ample evidence whether trees are sound or bad, whether men follow the guidance of the flesh or that of the Spirit. It is as though he were saying: “To keep any of you from pleading that he did not understand my present discussion of the conflict between the flesh and the Spirit, I shall first place before your eyes the works of the flesh, most of which are recognized as such even by the wicked; then I shall discuss the fruit of the Spirit.” Paul is doing this because there were many hypocrites among the Galatians, just as there are today among us. They pretended to be pious, made a boast of the Spirit, and, so far as the words were concerned, had an excellent knowledge of true doctrine; but at the same time they walked by the flesh, not by the Spirit, and they performed its works. Therefore Paul accused them publicly of not being the sort of people they pretended to be. And to keep them from shrugging off his warning, he pronounces a horrible sentence on them, namely, that they will not inherit the kingdom of God; this he does in the hope that the warning will make them mend their ways (LW 27:79).
Latin text: Hic locus non est dissimilis huic sententiae Christi: 'A fructibus eorum agnoscetis eos. Nunquid colligunt de spinis uvas aut de tribulis ficus? Sic omnis arbor bona fructus bonos facit, Mala autem arbor fructus malos facit' etc. Paulus plane idem hoc loco docet, quod illic Christus, Satis scilicet testari opera et fructus, an arbores bonae sint an malae, an homines sequantur ducem Carnem an ducem Spiritum. Quasi dicat: Ne quidam vestrum causentur se non intelligere me nunc disserentem de lucta Carnis et Spiritus, subiiciam vobis ob oculos primum opera Carnis, quorum pleraque etiam impiis nota sunt, deinde fructus Spiritus. Hocque Paulus ideo facit, quia multi erant Hypocritae inter Galatas, ut hodie etiam inter nos, qui simulabant se esse pios, iactabant Spiritum et, quod ad verba attinebat, egregie noverant doctrinam pietatis, interim tamen non Spiritu, sed carne ambulabant ac opera ipsius perficiebant. Qua re Paulus manifeste convincit, eos non esse tales, pro quibus sese venditabant. Et ne hanc eius admonitionem contemnant, fert contra eos horribilem sententiam, quod regni Dei haeredes non erunt, ut ea admoniti sese emendent (WA 40.2:100).
For, as I have already said several times, the godly are conscious of the desires of the flesh; but they resist them and do not gratify them. When they fall into sin unexpectedly, they obtain forgiveness, if by faith they return to Christ, who does not want us to chase away the lost sheep but to look for it (LW 27:82).
Latin text: Nam, ut iam aliquoties dixi, pii sentiunt concupiscentiam carnis, sed repugnant, ne eam perficiant. Item, si etiam ex improviso prolabantur in peccatum, tamen veniam consequuntur, si rursum fide ad Christum accesserint, qui non vult, ut abigamus, sed quaeramus perditam ovem etc (WA 40.2:104).
Luther's comments on Galatians 5:20
"I warn you, as I warned you before, that those who do such things shall not inherit the kingdom of God." This is a very harsh but most necessary sentence against the false Christians and smug hypocrites, who boast about the Gospel, faith, and the Spirit but meanwhile go on smugly performing the works of the flesh (LW 27:92).
Latin text: Haec durissima est sententia, et tamen maxime necessaria contra falsos Christianos et securos Hypocritas, qui iactant Euangelium, fidem, Spiritum, et tamen interim securissime perficiunt opera carnis (WA 40.2:116).
Here is a fascinating article detailing the difficulties in the collection of Luther's letters: Luther’s Occasional Writings: Table Talk, Letters, and Prefaces. LW 48 explains some of the textual difficulties with Luther's letters:
The text critical problems of Luther’s letters are perhaps more complex and baffling than those of his other writings. Even today many problems are unsolved, and perhaps they never will be solved. Many of the letters and notes are available only as manuscript copies or in prints of the sixteenth century, while the original seems to be lost. Which of the copies is authentic? How are the various copies related to each other? If a message from Luther’s hand is extant, yet in various drafts, which is the first and which the final draft? These are just a few of the questions that must be asked. It would have exceeded the working capacity of one man, even with the help of a research team, to clarify the text tradition for all of Luther’s letters. As a result, Otto Clemen, the editor of Luther’s correspondence in the Weimar Edition, was forced to publish a text which in some places might be considered unsatisfactory as far as text criticism is concerned. In several instances the Enders edition of Luther’s letters is more adequate; nevertheless it, too, has its shortcomings. The outstanding features of the Weimar Edition are the text critical apparatus (where the manuscript readings and the text of the printed editions are made available for comparison with the text which is offered) and the commentary. With the exception of Percy S. Allen, the editor of the Erasmus correspondence, there has never been a man—and perhaps never will be—with such profound knowledge of the people and events of the sixteenth century as was Otto Clemen, who once taught at the Gymnasium in Zwickau and was librarian of the famous Ratsschulbibliothek there (LW 48: xiii-xiv).
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