Martin Luther's Gospel of Free Grace

"By Christ alone we obtain remission of sins: Therefore only faith whereby Christ is apprehended, justifieth us." —Martin Luther

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Below is Martin Luther's commentary on Psalm 130, verses 3 and 4, excerpted from his Commentary Upon the Fifteen Psalms.¹ In this work (a sequel to his Commentary on Galatians), Luther staunchly affirms the gospel of God's free grace in Christ Jesus, based completely on the work and merits of Christ alone. Luther's commentary on these verses is transcribed word-for-word from Henry Bull's 1615 English translation of the original Latin. The spelling of certain archaic words has been updated to conform to modern English spelling.

Luther's Commentary on Psalm 130:3 & 4

Verse 3. If thou Lord will straightly mark what is done amiss, O Lord who may abide it?

     This verse in our divinity is well known, neither do I see how either our adversaries, or Satan himself can avoid it. For what can they say? Or what have we here that may move us any way to doubt? As for David, it is witnessed of him that he was a man after God's own heart: and indeed he is a singular example to all posterity in all kind of godliness. For although, through the murder of Urias and his adultery with Barsabe [Bathsheba] he is not without reproach, yet how great was his humility when the prophet reproved him, and how fervent was his faith when he raised him up again? Behold moreover his singular patience in affliction, his careful and continual travail for the amplifying and advancing of the kingdom of God, of the true service and worship of God. What should I say more? David hath not many fellows [comparable to him], whether ye consider his life and his faith, or the witness pronounced of him by the Lord himself: and yet he notwithstanding so excellent and so holy a man is compelled plainly to confess his imperfection, saying: If thou Lord will straightly mark what is done amiss, O Lord, who may abide it? Is not this then absolutely to deny all the righteousness, purity and holiness of men, what so ever they be? Likewise in the 32nd Psalm thus he speaketh even of those whom he calleth godly and holy: for pardon and forgiveness of their sins. Where are they then that so highly extoll the righteousness of works, seeing that David himself in the sight of God simply renounceth and rejecteth his works and all manner of righteousness, and only desireth that the Lord would not straightly [i.e., strictly] mark his iniquities? [pp. 230-231]

     But indeed our adversaries talk now somewhat more moderately in this matter than heretofore they have done. For they do not now deny that faith justifieth, but yet they say that that faith which justifieth must be furnished with charity. Thus like pies [magpies] and parrots they chatter and prate [about things] that they themselves do not understand. But furnish faith howsoever ye list [desire, wish, like], yet is this a general sentence: If thou Lord will straightly mark what is done amiss, O Lord, who may abide it? Surely no man living. For if any man had been able to abide it, then David, no doubt, had been able, being so holy a man, so perfect in the word of the Lord, so often and so many ways exercised & tried with afflictions, to confirm and stablish him in faith and in the fear of the Lord. For I do not think that amongst all the Papists there is any one so impudent, that will not think himself far inferior to David: and yet David saith, that righteousness cometh not by works For, saith he: If thou will mark what is done amiss, no man shall be able to abide it, or to stand in thy sight, O Lord.

     Wherefore let no man trust that by his own merits or righteousness he shall be able to stand against the terror of death and the judgment of God. Neither do I suppose that amongst our adversaries there is any such as dare presume to enter into the judgment of God trusting upon his own righteousness: and yet they teach, command and exhort other[s] so to do. But we teach a contrary doctrine, leading the Church from this false truth, to a trust and confidence in the merit and death of Christ, and for this cause they condemn us as heretics. Is not this extreme malice? They will not do [it] themselves yet they teach other[s] to do. For when death cometh, they dare not trust to their own merits, and yet will they force other[s] so to do, or most cruelly condemn them for heretics. Thus we are taught by the experience of all such as are not utterly void of understanding, that no man living, overcometh by his own works or righteousness in God's sight: and yet the whole nature of man, when it is not under temptation, still looketh unto works, and seeketh means how it may by them please God. But here is set forth unto us a simple and a plain doctrine: If thou Lord will mark what is done amiss, none shall be able to abide it. Who would desire then to enter into judgment, that he may be overcome, condemned and cast away for ever?

     This is therefore the sum and effect of [it] all together, that we all (David, Peter, Paul, &c.) were born, that we are, that we live and we die sinners. But this is our glory, our health and safety, that when by the Gospel we be instructed of the mercy of God and merit of Christ, we leap over the bounds of the law and out of our own works, as it were into another world, and into a new light, and coming unto God with boldness, we say: O Lord, we cannot contend with thee in judgment, we cannot dispute with thee as touching our righteousness or unrighteousness: but if thou will mark our iniquities, if thou in judgment will demand whether we be righteous, then must we needs perish. Wherefore we appeal from they judgment, unto the throne of thy mercy. If we have done any thing well, it was thy free gift alone. Look upon us therefore with the eyes of thy mercy, and not with the eyes of the justice of thy judgment: for if thou do not pardon our iniquities, and close thine eyes that thou behold them not, we shall not be saved, &c.

     This light of doctrine we see that David followed even in the darkness of the law. But our case is now much better, for as much as we see these things clearly set before our eyes in the New Testament. For what teach we else at this day, but that we are saved by faith alone in the death and blood of Christ? That by the merit of Christ only, our sins are covered and taken away, according to that saying: Blessed are they whose sins are forgiven. Forgiveness of sins then is that heaven under the which we dwell through our trust and confidence in the merit of Christ. For he that believeth, shall not be condemned, but shall pass from death to eternal life. David addeth here no express mention of Christ, and yet because he hopeth for mercy, therefore he looketh straight to this mercy seat that afterwards should more clearly be revealed in the New Testament. For ye see that he signifieth no less, but if God should mark his iniquities, he must needs despair. For without remission of sins or knowledge of grace, what have we to rest upon? What safety may we find? They therefore that put not their trust therein alone, that by the death of Christ their sins are taken away, & God's eyes closed that he will not see their sins, must needs perish. For this only do the Scriptures set forth, that our life resteth wholly and alonely in the remission of sins, & in that the Lord will not see our sins, but in mercy covereth them, and will not remember them or lay them to our charge: So that we must acknowledge and confess, that we know nothing but the righteousness of Christ. Not that we should not now work and bring forth the fruits of an holy life: not that there is no sin in us, or that God doth not hate the same: but because God saith and promiseth that he will not mark our transgressions, because we believe in Christ & put our trust in him. This shield whosoever holdeth out for his defense, and hideth himself under it, them God accepteth as his children, because they have a Saviour: but they that have not, are driven to despair. For what can all their works, their merits, their righteousness do, seeing David saith: If thou mark our iniquities, O Lord, who shall be able to stand in thy sight? In this verse therefore consisteth altogether that, which hereafter followeth. [p. 233]

Verse 4. But mercy is with thee, that thou mayest be feared.

     This mercy thou shalt not find in Moses, in the law or in the works of the law, not in Monkery [i.e., anything associated with Monks or with monastic life], not in a straight & painful life, not in alms deeds, &c. Briefly, this mercy thou shalt find no where, because it is no where, but with the Lord. Mercy therefore is not our merit or our righteousness, but it is the free pardon of our sins by Christ alone. Which mercy, although thou shouldest afflict and punish thy self in a Monastery a thousand years, or do never so many, so perfect or so holy works, thou shalt never find, as the conscience which even in a straight and holy life feeleth desperation, doth sufficiently witness. But herein alone the conscience findeth rest and comfort, when altogether naked and without any addition of her own worthiness, it committeth itself to the naked and bare mercy of God, and saith: O Lord, I have thy promise that righteouness cometh of mercy alone, which righteousness is nothing else but thy free pardon, that is to say, that thou will not mark our iniquities.

     I commend therefore unto you this definition of righteousness which David here setteth forth, that to mark sin, is to condemn. Again, not to mark sin, is to justify or pronounce a man righteous. And this is true righteousness indeed, when sins are not marked, but pardoned and not imputed. Likewise in another place also he defineth a blessed man: and Paul alledgeth the same definition very aptly: Blessed is the man (saith he) to whom God imputeth not his sin. He saith not: Blessed is the man which hath no sin, but unto whom the Lord doth not impute that sin which he hath, as here also he saith: When sins are not marked. These testimonies must be diligently collected and noted, that we may see how that this doctrine is founded upon the holy Scriptures, and that all the confidence and trust that man can have in the righteousness of works or of the law, is utterly cut off in the judgment of God.

     For this doctrine maketh all men alike, and before God leaveth no difference. For if by imputation only we be righteous, it followeth that not only we be all sinners, but that also there is no difference between the learned and unlearned, the wise and the simple, the married and unmarried, the Prince & the plowman, &c. For this difference of degrees in the judgment of God availeth nothing: but this only availeth before God, that our sins be forgiven. Wherefore if this doctrine had been heretofore diligently taught, all Monkery [i.e., anything associated with Monks or with monastic life] and such other monstrous kinds of life had not been brought into the Church, which the foolish people have believed to be more holy than others. For whatsoever kind of life a man be in, this is the condition of us all, that we have need of forgiveness of sins, as Paul teacheth in the Acts, where he showeth that God suffered the manners of our fathers, like as a good husband suffereth and beareth with the manners of his wife, the master of his schoolers, the Prince of his subjects. Now, if this civil life have need of such discretion and moderation, that men should not be always extreme and rigorous in dealing one towards another, how much more need have we, that God should bear with us in this our great weakness and corruption? If God should deal sharply with us, then should our transgressions daily and continually move him to mark straitly [i.e., strictly], and sharply to punish us. But he will not mark our iniquities. This he requireth, that we believe in Christ. Then will he bear with us, then will he wink at our weakness, and pardon our transgressions, yea in respect of our faith in Christ, he will accept us as righteous. [p. 235]

     Thus David turned himself from desperation, to an assured hope and trust in God's mercy. For when we look to our sins, it cannot be but we must needs be vexed and fall to desperation. But we must not fasten our eyes upon our sins only, but must look unto the Mercy seat: So that, albeit we can not deny but that we are sinners, yet the remission of sins we may not deny. And why is the remission of sins promised, if sinners may not enjoy the same? Moreover, in that David speaketh of mercy, he confesseth that he is a sinner, and that mercy doth properly pertain unto him. But thou will say: Sins make a man unworthy to receive mercy at God's hands: therefore let David, Paul & Peter hope for mercy, as they which are holy and worthy to receive mercy, &c. Such cogitations flee thou, [which are] even as a poison and destruction of thy soul, and think rather on this wise: Because I am a sinner, therefore remission of sins pertaineth unto me. Wherefore I will not despair, I will not suffer my self to be swallowed up with heaviness: but I will turn unto the Lord, who hath promised mercy, who also hath commanded that I should trust and believe in him.

     Thus David setteth forth in this verse the sum and effect of all true Christian doctrine, and that Sun which giveth light unto the Church. For while this doctrine standeth, the Church shall stand & flourish. But when this doctrine faileth, the Church must needs fail and fall to ruin. This doctrine I do so often and so diligently repeat, for that Satan desireth & seeketh nothing so much as to pluck the knowledge thereof out of all men's hearts. And this is the special cause of all the troubles which he stirreth up either publicly or privately. We see what mischief he hath brought into the Church by schisms and factions, not only in that men contending and striving for new matters have almost forgotten this article: but many [are] also offended through dissentions & discord, begin now to loathe and condemn the same. It is therefore the part of a faithful Pastor not to suffer himself by such offences to be removed from this article [i.e., David's statement about God's mercy]: but with an invincible constancy and continual travail to set forth and advance the same. Moreover, how often cometh it to pass, that in those also which are cast down with the beholding and consideration of the law & their own sins, this article of the forgiveness of sins, is either lost or else in great danger? David therefore in this Psalm setteth forth (as hereafter we shall hear) not only his own experience, but also exhortations and promises, whereby it may appear that he carefully travailed for the preservation of this doctrine. And indeed the greatness of the danger ought to stir up a careful diligence in this behalf, and daily to increase the same in us. For where this doctrine is lost, the mind is overwhelmed with all kinds of temptations.

     So when in the Papacy this article was lost, what was so monstrous, that was not gladly heard and received of all men? The impudence of the Monks and all the religious rabble was so great, that (I am ashamed to speak it) there was not, in a manner, so much as the crack of their foul paunch [protruding belly], but they would have men to reverence it. But contrariwise, where this knowledge is retained and this doctrine preached, all heresies may easily be overthrown. And hereof the Papacy is a notable example, which by the preaching and publishing of this one point of doctrine is now vanquished and banished out of men's hearts. For although you reprove the life of the Papists, and speak against their whoredom, covetousness, tyranny and such like enormities never so much, and by the evil works of the law detect their impiety, yet shall you nothing prevail: For all this the Pope doth not stick to confess [i.e., does not hesitate to confess, or has no sham about admitting], as indeed he can never deny his manifest abominations. But, saith he, although our life be defiled with sin, yet our doctrine and our kingdom not withstanding is holy.

     In like manner the devil, in the law and works cannot be convicted. For he can therein so handle himself, that he will easily break out, as it were through a spider's web, and lose nothing of all his power. But then is he overcome indeed, when the doctrine of faith is diligently and truly taught, and that the Papists have not only lost, but also have defaced with their filthy doctrine and opinions, both Christ and the true manner of justification. If we stick to this anchor-hold, both the Pope and Satan shall be put to flight. For if their doctrine be once convicted as false and erroneous, they have nothing to defend themselves withal [with at all]. Wherefore, endeavor yourselves with all diligence, that this doctrine may be of you both well known and surely stablished in your hearts. And let none be so arrogant as to think, that he hath attained the full and perfect knowledge of heavenly wisdom. For so long as Satan, the world and our own reason can do any thing, we shall never be perfect in this knowledge: And because we are as it were soldiers placed in the forefront of the battle, therefore we are in danger of many perils: which to withstand, it is not in the power or wisdom of man.

     The sum and effect therefore of all these words: Because there is mercy with thee, is this, that God will not deal with us according to the law, because we likewise should not deal with him according to the law, but say with the Publican: Lord be merciful unto me a sinner. They that go beyond these bounds of grace, and leaving this rich and ample grace, will dispute of the law and works, calling to account what they have done and what they have left undone, the further they go, the deeper they plunge themselves in hell. I say not this without good cause. I see what happened to good Barnard, whom if you examine well, you shall find him contrary to himself. For when he treateth of faith with an inward feeling, he teacheth Christ purely, he stirreth up men's hearts to the love of Christ effectually, and setteth forth his benefits sincerely, then smelleth he of nothing else but roses and honey. But contrariwise, when he disputeth out of the law or of the law, then reasoneth he no otherwise, than if he were some Turk [that is, a Muslim] or Jew [i.e., a Pharisee], which either knoweth not Christ, or plainly denieth him. So is it likewise with all others that take upon them the office of teaching and preaching: For when they speak with an inward feeling and practice, and are not carried away with disputations and contentions, they teach Christ purely. But when they enter into the discourse of the law, they so dispute as if there were no Christ which had instituted the law, yea, which with his own blood had purchased the remission of sins. This do we also find to be most true when we fall in matters of the law and men's traditions. Wherefore we must stand fast in this Paradise or heaven of grace, and seek no further, that we may remain in this simple confession of David: With thee there is mercy.

     But why doth he add moreover: That thou mayest be feared? Forsooth [i.e., Indeed] to set forth unto us what they are against whom he fighteth, and to give a further light to the former sentence by setting forth the contrary: As if he should say: I have learned by experience O Lord, why there is mercy with thee, and why of right thou mayest challenge this title unto thyself, that thou art merciful and forgivest sins. For in that thou shuttest all under mercy, and leavest nothing to the merits and works of men, therefore thou art feared. But if all things were not shut up under thy mercy, or that we could take away sins by our own power, no man would fear thee, but the whole world would proudly condemn thee. For daily experience doth witness, that wheresoever this knowledge of the free mercy of God is not, there men walk in the presumption of their own merits. Behold the religious man, but especially the Minorite [Franciscan friar] (which kind of men I have always abhorred above others for their intolerable pride:) he because he hath a rule and a law whereunto he must frame his life, liveth without all true fear of God, and walketh in great security. Very few there be which come to the true knowledge of sin, or have any feeling of desperation. For they that feel desperation, are glad to hear, that there is mercy with the Lord. But these men do persecute this doctrine of mercy, free grace, and forgiveness of sins, with fire and sword. For the nature of the law is this, that it maketh men proud, presumptuous and contemners [i.e., despisers, mockers, or rejecters] of grace, as Paul notably setteth forth in the Jews, Rom. 2. Thou art called a Jew, and resteth in the law, and gloriest in God, &c. They that are such are not moved with the authority of the Apostles, nor with the miracles of Christ raising up the dead to life, but are as unsensible as stones. For in this security they are not only ignorant what this propitiation and this mercy is, but also they persecute the same. Such therefore do commit a double sin, more grievous than the Publicans: and our Saviour Christ saith well of them: Harlots and Publicans shall enter before you into the kingdom of heaven. For they are easily persuaded, that they are sinners, and that they have need of the free mercy of God and forgiveness of sins. But contrariwise, Annas, Caiaphas and the other Pharisees, when they hear these things do laugh and grin there at, and cannot abide to be taught of any.

     Now for as much as pertaineth unto them both, the Lord hath decreed, that righteousness should not be esteemed according to our works, but simply according to mercy and the remission of sins. For if righteousness should come of works or of the law, then either desperation must needs follow, if the law be not perfectly observed, or else presumption if it be observed. In desperation there is greater fear than should be: in presumption there is no fear at all. Therefore the mean [that is, the middle ground or the safe center] between them both is this, that God shutteth up all under mercy. Notwithstanding he taketh not away the law: For without the law this life cannot continue. In what a miserable state should the commonwealth be, if murders, adulteries and robberies should be committed and permitted without punishment or execution of the law? Moreover, the works and exercises of the godly must be guided and ordered by the word of God. For this purpose God will have the law to continue, and accounteth it for an holy obedience in those that do believe. But as touching sin, he commandeth that we should cast away all trust & confidence in the law, and put our trust only in the mercy of God set forth unto us in Christ Jesus crucified for our sins. By this means presumption is taken away, and fear remaineth: not such a fear as is in the desperate, but such as we see in good and well nurtured children towards their parents. No Monk therefore shall be saved because of his order or straight [i.e., strict] life. I likewise shall not be saved because I preach Christ with careful diligence and faithful endeavour. The Prince is not saved because he faithfully governeth and defendeth is subjects. But as touching the Monk, you may easily prove this to be true. For that kind of life is altogether contrary to the word of God. But to teach and instruct the Churches, to govern the commonwealth, are indeed most holy and excellent works, and yet are they the works of the law, which of themselves bring either desperation or presumption. Wherefore, though these works be never so perfect and holy, yet is there no salvation but in this alone, that there is mercy with the Lord, that he may be feared.

     Wherefore God hath justly shut up all under sin, that he may have mercy upon all. For if you leave anything to the nature of man, whereby he may deserve the favor of God, no man will fear or worship God: but all men will come unto God as the Monks do with their abstinence, prayer, obedience and such like. But by this means God is lost, and the idol of man's heart is worshipped instead of God. For while the Monk thinketh to please God with his hempen girdle (wherewith he ought rather to be hanged up upon a tree, then girded:) while he thinketh, by the observation of other traditions to please God, doth he not depart from the true God, and set his own imaginations in the stead of God, while he is persuaded that God thinketh the same that he imagineth? Of the righteousness of the law therefore followeth plain idolatry, which imagineth a strange God, and loseth the true God. For the true God is propitiation and mercy through Christ. But such as glory in their works, would make their works propitiatory and available to deserve grace. Wherefore God rejecteth all works, and setteth forth his naked and bare mercy, that he may be feared, and not condemned of the presumptuous, hereby taking away all cause of presumption.

     Let us learn then out of this verse or this general proposition, that when the doctrine of the remission of sins, of grace or propitiation is lost, it followeth that instead thereof idolatry must needs reign. For take away grace, and the fear of God also, as the Prophet saith, must needs follow. And what is it else to fear God, but to reverence and to worship God? Also to acknowledge that he is full of mercy and goodness, and therefore to obey him? This God did I lose when I was a Monk, and walked in the confidence of mine own righteousness. For by experience I am able to prove, that of the most perfect righteousness of the law, there can nothing else follow, but either desperation, which is more seldom, or presumption, which is more common. For the nature of man and the devil cannot beware, but they must needs presume.

     Thou will say then: Shall we not keep the law? Shall we not do good works? Yes verily, we are bound to do them. For God therefore hath a Church in the world, therefore hath he ordained commonwealths, societies and families, that in no place there should be wanting occasion of well doing. But who is he, that when he hath done these things to the uttermost of his power, seeth not how much impurity and uncleanness remaineth, especially if he should bring his works forth into the sight and presence of God? Wherefore our redemption consisteth wholly and alonely in the mercy of God, which we apprehend by faith in Christ. And we which through works are unprofitable servants, through grace which is given by Jesus Christ, are made children, Joh. 1. So the true fear, true worship, true reverence, yea and the true knowledge of God resteth only in mercy, in that we assuredly trust that God through Christ is merciful unto us. To this service of God, desperation and presumption are more contrary, then fire and water. But because the law bringeth either desperation or presumption, therefore it followeth that by the law there is neither righteousness nor true worship of God. Notwithstanding the law contained in the ten commandments must be kept. For he that ruleth must rule with diligence, and he that is subject must obey. There is amongst men a difference of degrees and persons. Notwithstanding all do owe a reverence and obedience unto God, and with faithful diligence must do what in them lieth [i.e., as much as they are able]. But because these are works of the law, we are by them no better than servants, and for them we receive a reward of promise and covenant. But by grace we are made children & heirs of the kingdom. The works then that follow, do not make us heirs and children, but are done of heirs and children, as a witness of thanksgiving and obedience.

     Wherefore I commend unto you these consequences, that where no mercy is, there is no God: Also, where no God is, there is no mercy. Likewise, where is no mercy, there is no fear or worship of God: Yea there remaineth nothing but idolatry and the righteousness of works. These things, whiles the law and nature do rule and reign, cannot otherwise be. Wherefore all Popery, all Mahomatism [that is, following the prophet Muhammad, i.e., Islam], Judaism & Monkery, with such like, whatsoever, which doth not know and understand this propitiation and this mercy, is nothing before God but plain Idolatry, albeit in show it seemeth never so glorious. For without the mercy seat there can be no fear of God, but mere presumption.

     Christian doctrine therefore doth not deny good works, as our adversaries falsely and maliciously report of us: but it teacheth that God will not straightly mark our iniquities, but this he requireth, that we believe, and trust in his mercy, because there is mercy with him that he may be feared and continue our God. Who so ever then do believe that God is merciful and forgiveth sins for Christ's sake, do yield a reasonable service unto God, they strive not with God about the law, works and righteousness, but casting away all trust and confidence in themselves, do fear him because of his mercy, and so are made children, which do receive the holy Ghost and begin to do the law [which is written on their hearts, Heb. 10:16]. Of this doctrine the practices and exhortations do now follow.

Reference:

¹ Martin Luther, A Commentarie Upon the Fifteene Psalmes (London: 1615), Translated out of the Latin by Henry Bull, pp. 230-242, brackets and bold added. Note: The "Fifteene Psalmes" are Psalms 120-134. 

Appendix 1

16th-Century Word Meanings:

againe = again 

almes = alms

alonely = only, solely 

amisse = amiss 

battell = battle

common wealth = commonwealth 

condemne = condemn 

divinitie = divinity 

fayleth = faileth 

feare = fear 

generall = general 

godlinesse = godliness

heretik = heretic 

heretofore = up to now 

himselfe = himself 

humilitie = humility 

idolatrie = idolatry 

in deede = indeed 

in steede = instead 

loth = loathe 

lyeth = lieth 

marke = mark 

meere = mere 

mercie = mercy 

mercyseate = mercy seat 

merite = merit 

neede = need 

onely = only 

owne = own 

painfull = painful 

panch = paunch (protruding belly) 

Paule = Paul 

posteritie = posterity 

poyson = poison 

publikely = publicly 

rable = rabble 

reigne = reign 

righteousnesse = righteousness 

ruine = ruin 

selfe = self 

sheweth = showeth/shows 

sinnes = sins 

souldiers = soldiers

strait = straight

straitly = strictly

streightly = straightly, strictly 

summe = sum 

Sunne = Sun 

tentation = temptation 

tentations = temptations 

then = than (often) 

travell = travail 

whiles = while

wilt = will 

witnesse = witness 

workes = works 

worthinesse = worthiness 

yeares = years

Etc.