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Luther the Calvinist


I know it’s not quite right to call Luther a Calvinist, but it’s kind of fun. In any case, I might still be a Lutheran if Lutheranism more accurately reflected the doctrine of Luther, and if Lutherans didn’t work so hard to distance themselves from Calvin. The following commentary on Romans 8:28 sounds a lot like the Calvinist heresy I was warned about as a young Lutheran. I apologize for the length, but it didn’t seem right to cut it up.

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We know that all things work together for good to them that love God, to them who are the called according to his purpose (8:28.) The Greek text has the singular “works together” (sunergei), which is more fitting, since the referece is to the Holy Ghost; for this is the (Apostle’s) meaning: We must not be surprised that the Holy Spirit intercedes for us, since He works together with God’s saints in all they do. That is the true exposition of the statement: “He maketh intercession for the saints.” In this (intercession) He works together with us, as He works together with us in all other things (Luther here follows the Greek reading: Panta sunergei ho Theos: in all things God works together with us for good.) The Apostle here says without any qualification: “Who are the called according to his purpose.” There is only this one purpose, namely, the purpose of God, which those recognize who recognize God. There is no other purpose than the one divine purpose (of salvation).

This passage is the foundation on which rests everything that the Apostle says to the end of the chapter; for the means to show that to the elect who are loved of God and who love God, the Holy Spirit makes all things work for good even though they are evil (in themselves, e.g., sickness, persecution, etc.) He here takes up the doctrine of predestination which is not so incomprehensible as many think, but it is rather full of sweet comfort for the elect and for all who have the Holy Spirit. But it is most bitter and hard for (those who adhere to) the wisdom of the flesh. There is no other reason why the many tribulations and evils cannot separate the saints from the lover of God than the are the called “according to His purpose.” Hence God makes all things work together for good to them, and to them only. If there would not be this divine purpose, but our salvation would rest upon our will or work, it would be based upon chance. How easily in that case could one single evil hinder or destroy it! But when the Apostle says: “Who is he that condemneth?” “Who shall separate us from the love of Christ?” (8:33, 34, 35), he shows that the elect are not saved by chance, but by God’s purpose and will. Indeed for this reason, God allows the elect to encounter to many evil things as are here named, namely, to point out that they are saved not by their merit, but by His election, His unchangeable and firm purpose (of salvation in Christ). They are saved despite their many efforts (to lead them into perdition).

What then is there to our own righteousness? To our good works? To the freedom of the will? To chance in the things that occur? That (denial of all these things) is what we must preach, (as does the Apostle), for that means to preach rightly. That means to destroy the wisdom of the flesh. So far the Apostle has destroyed merely the hands, feet, and tongue of the wisdom of the flesh; now he wipes it out utterly. Now he makes us see that it amounts to nothing, and that our salvation altogether lies in His hands. God absolutely recognizes no chance; it is only men who speak of chance. Not a single leaf falls from the tree without the will of the Father. All things are essentially in His hands, and so are our times.

There are yet three thoughts that should be considered in connection with the subject (of divine predestination). First there are the proofs of God’s unchangeable election, gathered from the words of Scripture and His (divine works. The Apostle says: “Who are the called according to his purpose .” “Purpose” here stands for God’s predestination, or His free election, of His (eternal) counsel (regarding the salvation to individual persons) later, in chapter 9, the Apostle illustrates God’s eternal election by referring to Isaac and Ishmael, Jacob and Esau (v. 8f.). As he clearly shows, the difference between these men rests solely upon divine predestination. Lastly, for God’s eternal election the Apostle quotes two passages: “I will have mercy on whom I will have mercy” (9:15); and : “Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth” (9:18). Similar passages are found elsewhere in Chapters 9 and 10.

There are passages treating of God’s eternal election also in other books of Scripture. Thus we read in John 13:18: “I speak not of you all: I know whom I have chosen” and in John 10:27-29: “My sheep here my voice, and I know them, and they follow me: and I give unto them eternal love; and they shall never perish. Neither shall any man pluck them out of my hand. My Father, which gave them me, is greater that all; and no man is able to pluck them out of my Father’s hand’; and in II Timothy 2:19: “The foundation of God standeth sure, having this seal, the Lord knows them that are his.”

A further proof of God’s eternal purpose of election we find in His works. First, in the works which God did to Ishmael and Esau, Pharaoh and the Egyptians, as they are reported in this chapter and the following, Again, in the divine acts by which He gives over His saints to so many evil and rapacious enemies and yet does not permit them to lose their salvation. This clearly proves that His election stands firm and so cannot be hindered by any creature. Then also this act of God proves the divine election that He permits may to commit great sins and yet they are brought to repentance and are saved (David: II Samuel 12:13). While others who in the beginning lead a pious life and do may good works not saved (Saul: I Samuel 13:13). Compare for this also Judas and the thief on the cross (Matt. 26:14; Luke 23:41).

The second thought (that we should consider in connection with God’s eternal election) is that all objections to predestination proceed from the wisdom of the flesh (human reason). Hence, whoever does not deny himself and does not learn to keep his thoughts in subjection to the divine will, never will find an answer to his questions. And that rightly so, for the foolish wisdom of the flesh exalts itself above God and judges His will, just as though this were of little importance. It should rather let itself be judged by God. For this reason the Apostle refutes all objections with two brief statements. First, he checks our arrogance by asking: “O man, who art thou that thou replies against God?” (Rom. 9:20) Then he defends the divine election by asking: “Hath not the potter power over the clay?” (v.21)

The first and most flimsy objection against divine election is this, that man has been given a free will by which he can earn for himself either merit or demerit. To this I reply: Man’s free will without divine grace has not the least ability to secure righteousness, but is totally corrupt.

The second objection is this: “Who will have all men to be saved” (I Tim. 2:4); that is, God gave His Son into death for us, as He has created us for life eternal. Again: All things exist on account of man; but he himself exists for God’s sake to enjoy first; for all these statements are realized properly in the elect, as the Apostle writes in II Timothy 2:10: “I endure all things for the elect’s sakes, that thy may also obtain the salvation which is in Christ Jesus with eternal glory.”

A third objection reads: Where there is not sin, there God does not condemn. But whoever is a sinner of necessity is condemned unjustly. To this I reply: We are all sinners of necessity and so under condemnation, but no one is a sinner by coercion, or against his will.

A fourth objection is this: God hardens the will of man so that he desires to transgress the divine Law all the more. Hence, God is the cause why men sin and are condemned. This is the strongest and most weighty objection. But the Apostle meets it by saying that so it is God’s will, and that if God so wills He does not act unjustly, for all things belong to Him as the clay belongs to the potter. He thus establishes His law in order that the elect may obey it, but the reprobates may be caught in it, and so He may show both His wrath and His mercy. Here indeed the wisdom of the flesh objects saying: “It is cruel and regrettable that God seeks His glorification in my misery.” Ah, it is the voice of the flesh that says: “My, my!” strike out this “my, my” and say instead: “Glory be to Thee, O Lord!” Then you will be saved. The wisdom of the flesh seeks its own glory and is more afraid of suffering than of desecrating God. Hence it follows its own will rather than the divine will. We must think differently of God than we do of men; for He owes us nothing. That is what the Apostle teaches at the close of the eleventh chapter: “Who hath first given to him, and it shall be recompensed unto him again?” (11:35)

The third thought (that we could consider in connection with God’s eternal election) is that this doctrine is indeed most bitter to the wisdom of the flesh, which revolts against it and even becomes guilty of blasphemy on this point. But it is fully defeated when we learn to know that our salvation rests in no wise upon ourselves and our e conduct, but is founded only upon what is outside us, namely on God’s election. Those who have the wisdom of the Spirit become ineffably happy through the doctrine, as the Apostle himself illustrates this. To them, (His elect), Christ says: Fear not , little flock; for it is your Father’s good pleasure to give you the kingdom” (Luke 12:32). So also God says in Isaiah 35:4: “Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompence; he will come and save you.” Everywhere in Scripture those are praised and encouraged who listen to Gods Word with trembling. As they despair of themselves, the Word of God performs its work in them. If we anxiously tremble at God’s Word and are terrified by it, this is indeed a good sign.

If one fears that he is not elected or is otherwise troubled about his election, he should be thankful that he has such fear; for then he should surely know that God cannot lie when in Psalm 51:17 He says: “The sacrifices of God are a broken spirit: a broken on contrite heart, O God, thou wilt not despise.” Thus he should cheerfully cast himself on the faithfulness of God who gives this promise, and turn away from the foreknowledge the threatening God. Then he will be saved as one who is elected. It is not the characteristic of reprobates to tremble at the secret counsel of God; but that is the characteristic of the elect. The reprobates despise it, or at least pay no attention to it, or else they declare in the arrogance of their despair: “Well, if I am damned, all right, then I am damned.”

With reference to the elect we might distinguish between three classes. First, there are those who are satisfied with God’s will, as it is, and do not murmur against God, but rather believe that they are elected. They do not want to be damned. Secondly, there are those who submit to God’s will and are satisfied with it in their hearts. At least they desire to be satisfied, if God does not wish to save, but reject them. Thirdly, there are those who really are ready to be condemned if God should will this. These are cleansed most of all of their own will and carnal wisdom. And these experience the truth of Canticles 8:6: “Set me a seal upon thine heart, as a seal upon thine arm: for love is strong as death.” Such love is always joined with cross and tribulation, for without it the soul should becomes lax, and does not seek after God, nor thirst after God, who is the Fountain of Life.

—Martin Luther, Luther’s Commentary on Romans, trans. J. Theodore Mueller (Grand Rapids, Zondervan, 1954), 111–116.



Posted 2007·09·28 by David Kjos
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Posted in: Free Will · Luther’s Commentary on Romans · Martin Luther · Romans · Soli Deo Gloria · Unconditional Election

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