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Published online by Cambridge University Press: 02 February 2009
Throughout his mature life Martin Luther was actively concerned with the problems of interpreting the Scriptures. His biblical commentaries, which bulk large in his collected works, and which, one suspects, have never been adequately evaluated in determining the content of his theology, deal over and again with this subject, which clearly had a certain centrality in his thought. His earliest commentaries show his indebtedness to the traditions of medieval exegesis, but they give indication also of his independence in the use of older methods. In his first commentaries on Galatians, for example, we find him expressing radical dissatisfaction with the medieval fourfold method of interpretation: ‘Verum quicquid sit de illis sensibus, certum est hoc neque apostolos neque antiquos doctores observare, qui tropologiam, allegoriam, misticam seu misteria et spiritualem sensus prorsus indiscrete accipiunt.… Nam ista quadriga (etsi non reprobem) non scripturae autoritate nee patrum usu nee grammatica satis ratione juvatur.’ He did, especially in the early commentaries, use elements of this fourfold interpretation, though not in a mechanical way, but he was insistent, as early as 1516, on the primacy of the historical meaning: ‘Rectius igitur … primus historicus dicendus est.’ He contended, furthermore, that earlier glosses and commentaries were to be used only in a sensible way, to illuminate rather than obscure the reading of the texts.
page 350 note 1 Bainton, R. H., Here I Stand: A Life of Martin Luther (New York, 1950)Google Scholar, is based more on Luther's polemical works and letters than on his commentaries. The same may be said of Boehmer, H., Road to Reformation (Philadelphia, 1946)Google Scholar, and Rupp, G., Luther's Progress to the Diet of Worms, 1521 (London, 1951)Google Scholar. Fife, R. H., The Revolt of Martin Luther (New York, 1957)Google Scholar, and Vajta, V., Luther on Worship (Philadelphia, 1958)Google Scholar, seem somewhat more broadly based. Thiel, R., Luther (Philadelphia, 1955)Google Scholar, contains, at least in its American edition, insufficient scholarly apparatus to enable one to judge.
page 350 note 2 Lectures on Galatians, 1516–17, D. Martin Lathers Werke (Weimar Edition), hereinafter cited as W., volume 57, p. 96. Commentary on Galatians, 1519, W. 2, P. 550.
page 350 note 3 Lectures on Galatians, 1516–17, W. 57, p. 96.
page 351 note 1 Lectures on the Psalms, 1513–16, W. 3, p. 14.
page 351 note 2 Lectures on Genesis, 1519–21, W. 9, pp. 363, 382, 387.
page 351 note 3 Lectures on Genesis, 1519–21, W. 9, p. 349.
page 352 note 1 Lectures on Genesis, 1519–21, W. 9, pp. 330–1.
page 352 note 2 Commentary on Genesis, 1523–4, W. 24, p. 178.
page 352 note 3 Lectures on Genesis, 1535–7, W. 42, p. 5.
page 353 note 1 Lectures on Genesis, 1535–7, W. 42, p. 367.
page 353 note 2 ‘Ego quidem ab eo tempore, quo cepi historicam sententiam amplecti, semper abhorrui ab Allegoriis nec sum iis usus, nisi vel ipse textus eas ostenderet, vel interpretationes ex novo Testamento possent sumi.’ Lectures on Genesis, 1535–7, W. 42, p. 173.
page 353 note 3 Sermons on Galatians, 1530–46, W. 36, p. 18.
page 353 note 4 Lectures on Genesis, 1535–7, W. 42, p. 91.
page 353 note 5 Commentary on Genesis, 1523–4, W. 24, p. 82.
page 353 note 6 Lectures on Genesis, 1535–7, W. 42, p. 9.
page 354 note 1 Lectures on Hebrews, 1522, W. 10. p. 154.
page 354 note 2 Lectures on Genesis, 1535–7, W. 42, pp. 172–3.
page 354 note 3 ‘Allegoria’, for example, ‘est perniciosa, quando non congruit cum historia …’ Commentary on Genesis, 1535–45, W. 43, p. 667.
page 354 note 4 Lectures on Genesis, 1535–7, W. 42, pp. 162, 166.
page 354 note 5 Lectures on Genesis, 1535–7, W. 42, p. 243.
page 355 note 1 Commentary on the Psalms, 1532-, W. 402, p. 251.
page 355 note 2 Commentary on Genesis, 1535–45, W. 44, p. 384
page 355 note 3 Lectures on Hebrews, 1522, W. 10, p. 179.
page 355 note 4 Lectures on Psalms, 1513–16, W. 3, p. 262.
page 355 note 5 Commentary on Genesis 1523–4, W. 24, p. 453.
page 355 note 6 Moses, Commentary on Genesis, 1535–45, W. 43, p. 372; W. 44, p. 168. Holy Spirit, ibid., W. 43, p. 475; W. 44, p. 563; W. 44, p. 180.
page 355 note 7 Commentary on the Psalms, 1532-, W. 402, p. 587.
page 355 note 8 On Hebrews 1.3b, for example, Luther can comment that here the writer was touching on the true Gospel. Lectures on Hebrews, 1522, W. 10, p. 179. See also the quotations collected by Kramm, H. H., The Theology of Martin Luther (London, 1949), p. 119.Google Scholar
page 355 note 9 Lectures on the Psalms, 1513–15, W. 3, p. 23.
page 355 note 10 Commentary on Genesis, 1535–45, W. 43, p. 388.
page 356 note 1 Fife, R. H., The Revolt of Martin Luther, pp. 393–394Google Scholar. Boehmer, H., Road to Reformation, p. 275.Google Scholar
page 356 note 2 Lectures on the Psalms, 1513–16, W. 3, p. 261.
page 356 note 3 Lectures on Galatians, 1516–17, W. 2, p. 447.
page 356 note 4 Lectures on Genesis, 1519–21, W. 9, p. 377.
page 356 note 5 Lectures on Hebrews, 1522, W. 10, p. 383.
page 357 note 1 Lectures on Genesis, 1535–7, W. 42, p. 20.
page 357 note 2 Lectures on Genesis, 1535–7, W. 2, p. 97.
page 357 note 3 Lectures on Genesis, 1535–7, W. 42, p. 321.
page 357 note 4 ‘Bisher hat man alle sachen, die sich entspinnen uber dem glauben zwischen rechter und falcher lere, auff ein concilion geschoben odder dem Bapst zu Rom odder den hohen schulen heym gestellet … sondern die heilige schrifft … darynne sollen wir das urteil holen, wer recht odder unrecht leret. Denn wiewol der heilige geist yderman selbs leret ym hertzen, das er weys was recht ist, so mus man dennoch der schrifft brauchen… darumb darff man kein zeugnis weiter suchen widder von vetern noch Concilien, sondern sol allein bey der hellen und klaren schrifft bleiben.’ Commentary on Genesis, 1523–4, W. 24, p.r 565.
page 358 note 1 Sermons on Romans, 1530–46, W. 49, pp. 684, 502.
page 358 note 2 Lectures on Genesis, 1519–21, W. 9, pp. 368–9, a passage concerned with the story of Simon, Acts 8.18.
page 358 note 3 Lectures on Genesis, 1519–21, W. 9, pp. 368–9.
page 358 note 4 Commentary on Genesis, 1535–45, W. 43, p. 361; W. 44, pp. 517–19.
page 358 note 5 Commentary on Genesis, 1535–45, W. 43 p. 388.
page 358 note 6 Lectures on Genesis, 1535–7, W. 42, p. 134.
page 359 note 1 Postil for St. Stephen's Day, Sermons on Hebrews, 1522, W. 10, pp. 286ff.
page 359 note 2 Commentary on Genesis, 1523–4, W. 24, p. 616.
page 359 note 3 Commentary on the Psalms, 1532-, W. 402, p. 521.
page 359 note 4 Commentary on the Psalms, 1532-, W. 402, p. 549f.
page 359 note 5 Genesis 2.16–17, as quoted by Luther.
page 359 note 6 Lectures on Genesis, 1535–7. W. 42, p. 79.
page 360 note 1 Lectures on Genesis, 1519–21, W. 9, p. 347.
page 360 note 2 Commentary on the Psalms, 1532-, W. 402, 244.
page 360 note 3 Explanation of the Thirteenth Thesis, W, 2, p. 208.
page 360 note 4 Commentary on the Psalms, 1532-, W. 402, p. 264.
page 360 note 5 Lectures on Hebrews, 1522, W. 10, p. 140.
page 361 note 1 Lectures on Genesis, 1535–7, W. 42, p. 188.
page 361 note 2 Lectures on Genesis, 1535–7, W. 42, p. 193.
page 361 note 3 In a sermon on Romans Luther commented that some men threw the Bible under their pews and disregarded it, as the Pope and bishops did. W. 45, p. 2.
page 361 note 4 Sermons on Romans. 1530–46, W. 34, p. 105; W. 45, p. 2; W. 49, p. 682.
page 361 note 5 Sermon on Romans, 1530-, W. 341, p. 107.
page 361 note 6 Sermon on Romans, 1530-, W. 49, p. 682.
page 361 note 7 Commentary on the Psalms, 1532-, W. 402, p. 603.
page 362 note 1 Commentary on Genesis, 1535–45, W. 44, p. 246. Luther's attitude towards the sects is also dealt with in connexion with the authority of Scripture (above) and the nature of the sacraments (below). His argument everywhere follows this basic pattern.
page 362 note 2 See ‘Ein Sermon von dem Neuen Testament, das ist von der heiligen Messe’, W. 6, pp. 353ff. In the first years of his ministry Luther had been zealous in saying daily Mass: a ‘Messe Knecht’ as he himself said. Fife, , The Revolt of Martin Luther, p. 104.Google Scholar
page 362 note 3 Sermon on Hebrews, 1537, W. 45, p. 398.
page 362 note 4 Lectures on Genesis, 1535–7, W. 42, p. 539.
page 362 note 5 Sermon on Romans, 1530-, W. 49, pp. 212–13.
page 362 note 6 ‘Nu vom Priestertumb hab ich auch vor mehr gesagt, wie wir inn Christo alle konige und Priester sind. …’ Commentary on Genesis, 1523–4, W. 24, p. 282. ‘Sic omnes sumus Sacerdotes, vestiti et ornati eadem sanctitate Christi, quam fide accipimus multo pulchriores quam omnes iusticiae veteris testamenti et Papatus.’ Commentary on the Psalms, 1532-, W. 402, p. 595.
page 362 note 7 Sermon on Romans, 1530-, W. 49, pp. 212–13.
page 363 note 1 Lectures on Genesis, 1535–7, W. 42, p. 159. See also Sermons on Romans, 1530-, W. 45, p. 5, where visiting the sick and dying is also mentioned.
page 363 note 2 Commentary on the Psalms, 1532-, W. 402, p. 411.
page 363 note 3 ‘At vero nostrae doctrinae caput est: Sacramentum non operari gratiam sine fide.’ Lectures on Genesis, 1535–45, W. 44, p. 719. Of course this emphasis on the faith of the recipient is in a way a continuation of medieval sacramental theology, which held that a sacrament's validity did indeed depend upon its being rightly performed (according to the right form, by a validly ordained minister), but that its efficacy depended upon the faith of the recipient.
page 363 note 4 Sermon on Romans, 1530-, W. 49, p. 690.
page 364 note 1 Lectures on Genesis, 1535–7, W. 42, p. 184.
page 364 note 2 Commentary on the Psalms, 1532-, W. 402, p. 595.
page 364 note 3 Lectures on Genesis, 1535–7, W. 42, p. 80f.
page 364 note 4 Commentary on the Psalms, 1532-, W. 402, p. 253.
page 365 note 1 Lectures on Genesis, 1535–7, W. 42, pp. 120, 118.
page 365 note 2 Lectures on Genesis, 1535–7, W. 42, p. 121.
page 365 note 3 Lectures on Genesis, 1535–7, W. 42, p. 72.
page 365 note 4 Lectures on Genesis, 1535–45, W. 43, p. 600. It is also quite clear that Luther considered certain representatives of Catholic medieval theology mistaken in their view of the nature of the materia of the sacraments. The ‘sophists’ (e.g. Thomas and Bonaventura) think, according to Luther, that some power is added by God to the water of baptism. The water, however, is water; all that has been added is the Word of promise: ‘Sicut Sophistae quoque nugantur, cum disputant, Quomodo Baptismus iustificet. Nam Thomas et Bonaventura sentiunt quandam virtutem efficiendi a Deo aquae inditam, cum baptisatur infans, ut ita aqua Baptismi sua virtute creet iustificationem. Contra nos dicimus aquam esse aquam, nihilo meliorem in sua substantia quam eam, quam vacca bibit. Huic autem simplici aquae dicimus esse additum verbum promissionis: Quicunque crediderit et baptisatus fuerit, salvabitur.’ Lectures on Genesis, 1535–7, W. 42, p. 170.
page 365 note 5 Lectures on Genesis, W. 42, p. 184.
page 366 note 1 Sermon on Galatians, 1531-, W. 52, p. 76.
page 366 note 2 Sermons on Romans, 1530–46, W. 41, p. 370; W. 49, p. 517. Luther held that in Baptism, as in the Eucharist, the forgiveness of sins is effected through faith. If one believes when one is baptised, the sacrament removes unbelief (infidelitatem) and the whole host of sins of which this is the root sin. Sermons on Romans, 1530–46, W. 41, p. 370. On infidelitas as the ultimate root of sins, see Lectures on Genesis, 1519–21, W. 9, p. 334. Baptism marks only the beginning of the death of sin, blindness, greed, unchastity, evil desire, contempt of God, but it is the decisive step. Sermon on Romans, 1530-, W. 49, p. 514. This approach would seem to lead Luther to deny the efficacy of infant baptism, where no faith is possible on the part of the recipient. On the contrary he asserts that by baptism a child is washed of sin and snatched from the realm of the Devil into God's kingdom. Sermon on Galatians, 1531-, W. 52, p. 76.
page 366 note 3 Sermons on Romans, 1530–46, W. 41, p. 510; W. 49, p. 533. Lectures on Genesis, 1535–7, W. 42, p. 636; W. 44, p. 6.
page 366 note 4 Lectures on Genesis, 1535–7, W. 42.
page 366 note 5 Lectures on Genesis, 1535–45, W. 44, p. 6.
page 366 note 6 Lectures on Genesis, 1535–45, W. 43, p. 600.
page 366 note 7 Lectures on Genesis, 1535–45, W. 43, p. 600.
page 366 note 8 Lectures on Genesis, 1535–7, W. 42, p. 170.
page 367 note 1 Some mention should also be made of marriage, a subject Luther dealt with in some detail. In 1531, he asserted that marriage was created by God in paradise and also blessed by Him outside of paradise. In 1523 he supported marriage as over against the celebacy practised by monks and nuns: ‘… hat Gott zum menschen gesagt, als er geschaffen war “Seit fruchtbar und mehret euch.” Dieser spruch ist ein donnerschlag widder des Bapsts gesetz und gibt urlaub alien Pfaffen, Munchen, und Nonnen ehelich zu werden.’ Commentary on Genesis, 1523–4, W. 24, p. 53. In 1545 he declared himself happily married and possessed of a good conscience. Sermon on Hebrews, 1545, W. 49, p. 797. His treatment is chiefly concerned with marriage as a state of life, and more particularly with the possibility of marriage for former monks and nuns, rather than with matrimony as a sacrament.
page 367 note 2 Lectures on Genesis, 1535–45, W. 44, p. 712.
page 367 note 3 Lectures on Genesis, 1535–7, W. 44, p. 712.
page 367 note 4 Lectures on Genesis, 1535–7, W. 44, p. 712.
page 367 note 5 ‘Certo enim possumus definire, quod, ubi est Eucharistia, Baptismus, Verbum, ibi sit Christus, remissio peccatorum et vita aeterna. Contra ubi haec signa gratiae non sunt, vel ubi contemnuntur ab hominibus, Ibi non solum non est gratia, sed etiam foedi errores sequuntur, ut homines alios cultus et alia signa ipsi sibi constituant, Sicut Graeci Apollinem et alii alios daemones coluerunt. …’ Lectures on Genesis, 1535–7, W. 42, p. 185.
page 367 note 6 ‘… ideo administrantur Sacramenta, ideo docetur verbum, ut introducamur in regnum coelorum, et per Ecclesiam ingrediamur in coelum.’ Lectures on Genesis, 1535–45, W. 43, p. 601.