Martin Luther Taught Confession of the Mouth for Salvation: Romans 10:10 in the Lectures on Romans (1515–1516) vs Robert Breaker

Martin Luther Taught Confession of the Mouth for Salvation: Romans 10:10 in the Lectures on Romans (1515-1516) vs Robert Breaker

Robert Breaker used ChatGPT to find him quotes to prove his soteriology of mental assenting (trusting with all your heart) in the blood of Christ as your object of faith, and ChatGPT gave him fake Martin Luther quotes.

If you look at his unbroken chain of salvation, you will find fake AI quotes.

Robert Breaker had this fake AI quote that was supposedly by "Martin Luther" in his video, Saved by Your Prayer? #sinnersprayer #savedbyprayer #salvation #prayer #prayers #praying #faith

"We are not saved by praying, but by Christ alone. Prayer does not justify." - Robert Breaker

You cannot find that quote by Martin Luther anywhere.

This commentary is from Martin Luther's Lectures on Romans (1515-1516), edited by Johannes Ficker. Pages 244 to 251.

https://ia803109.us.archive.org/1/items/luthersvorlesun01fickgoog/luthersvorlesun01fickgoog.pdf

Thank you to Johannes Ficker.

This is from young Martin Luther, BEFORE he fully worked out the reformation and Protestantism. A second article will eventually release with older Martin Luther.

Excerpt (Pages 244-245)

Latin:

nunquam mingere. Et sic aliquot dies perseverans cepit egrotare usque ad mortem, et cum suaderetur, neminem audivit. Sed alio consilio Dei, videte, quomodo solutus sit a proposito. Accessit astutus homo, Deo suggerente informatus, qui acrius in idem propositum exhortabatur eundem dicens: O recte, bene tu facis, perge, mi frater, ut cepisti. Nam et ego, sicut tu facis, faciam in despectum et odium omnium amicorum meorum, quia non favent mihi, sicut nec tui tibi. Tunc ille audito, quod opus suum adeo vilipenderetur ac nihil esset apud homines, ut non solum non amore, sed odio sui id fieri dicerent, statim ecce sanatus est et ait: Si ideo me dicunt facere, non faciam. Ecce ulcus mortale cordis, quia propter homines faciebat, quod ubi discussum fuit, statim sanus factus est. O prudens consilium nimis et solo Deo magistro datum, quam directe tetigit morbum! Idcirco sanctorum opera non sunt absolute predicanda i. e. hominibus commendanda, ut eadem faciant, sed addendum: ecce in suo statu ille sic et sic vivit, tibi in exemplum, ut in tuo statu similiter facias, non autem, ut illius eadem facias et tuo statu neglecto in illius transilias.

English Translation:

...never to urinate. And thus persevering for several days, he began to be sick unto death, and when he was advised [otherwise], he listened to no one. But see how, by another counsel of God, he was loosed from his resolution. A clever man approached, instructed by God's prompting, who even more sharply urged him on in that same resolution, saying: "O you do rightly and well! Proceed, my brother, as you have begun. For I too, just as you are doing, will do this out of contempt and hatred for all my friends, because they do not favor me, just as yours do not favor you." Then, when that man heard that his work was so despised and accounted as nothing among men - so that they said it was being done not merely without love, but out of self-hatred - behold, he was immediately healed and said: "If they say I am doing it for that reason, I will not do it." Behold the deadly ulcer of the heart! For he was doing it on account of men; and as soon as this was dispelled, he was made whole immediately. O exceedingly prudent counsel, given with God alone as teacher, how directly it touched the disease! Therefore, the works of the saints are not to be preached absolutely - that is, commended to men that they should do the very same things - but this must be added: "Behold, in his own station that man lived thus and so, as an example for you, so that you may act similarly in your station, not that you should do his identical works and, neglecting your own station, leap over into his."

Romans 10:9-10 (Page 5, line 18 - Page 6, line 23)

Latin:

*Corde enim creditur ad iustitiam [10, 10]. Quasi dicat: nullis operibus, nulla sapientia, nullis studiis, sed neque divitiis aut honoribus pervenitur ad iustitiam, licet multi nunc oblatis duobus obolis peccatorum indulgentiam sibi promittant. Et multi ideo iusti volunt sibi videri, quod multa sciunt, legunt, docent, aut quod sublimi dignitate fulgent et sacris ministrent.

English Translation:

"For with the heart man believeth unto righteousness" [10:10]. As if to say: it is by no works, no wisdom, no strivings, nor indeed by riches or honors that one attains to righteousness, although many nowadays promise themselves indulgence for sins by offering two farthings [obols]. And many wish to seem righteous to themselves because they know, read, and teach much, or because they shine with sublime dignity and minister in sacred things.

Latin:

Verum nova est hec acquisitio iustitie contra | vel supra | Aristotelem, quoniam ex actibus, puta maxime exterioribus frequenter actis, producatur iustitia. Sed iustitia politica, id est coram Deo reproba. Vera itaque iustitia fit credendo ex toto corde verbis Dei, ut supra 4: 'Credidit Abraham Deo et reputatum est illi ad iustitiam'.

English Translation:

But this acquisition of righteousness is new, contrary to - or above - Aristotle, according to whom righteousness is produced from actions, namely from external actions frequently performed. But that is political righteousness, that is, reprobate before God. True righteousness, therefore, comes about by believing the words of God with the whole heart, as said above in chapter 4: "Abraham believed God, and it was imputed unto him for righteousness."

Latin:

Quod autem iustitia Philosophi ita dispertitur in distributivam et commutativam, deinde et generalem, venit ex cecitate mentis seu ex humana sapientia in temporalibus tantum intenta secundum rationem tractandis, sc. ubi potest fieri, ut aliquis nulli, alius paucis, alius multis debeat et communicet. Verum in iustitia Dei homo nulli non debet, quia 'factus est omnium reus'.

English Translation:

But the fact that the righteousness of the Philosopher [Aristotle] is divided into distributive and commutative, and then also general, arises from blindness of mind, or from human wisdom intent only on dealing with temporal affairs according to reason - namely, where it is possible that someone owes and imparts nothing to one person, little to another, and much to another. But in the righteousness of God, man owes to everyone, because "he has been made guilty of all."

Latin:

Offenso enim creatori debet gloriam et innocentiam suam, creature vero bonum usum et cooperationem servitutis Dei. Ideo non solvit, nisi iis omnibus subiectus humiliet se in novissimum locum, nihil sibi in omnibus querens. Sicut iuriste dicunt: 'Qui cedit omnibus bonis, satisfecit'; ita qui cedit Deo creaturis, etiam se ipso et libens ac volens it in nihilum et mortem ac damnationem sponte confitens nec dignum sese arbitrans aliquid horum sese participare, hic sane Deo satisfecit et iustus est.

English Translation:

For, having offended the Creator, he owes Him his glory and his innocence; and to the creature he owes good use and cooperation in the service of God. Therefore he does not pay his debt unless, being subject to all these, he humbles himself into the lowest place, seeking nothing for himself in all things. Just as the jurists say: "He who surrenders all his goods has made satisfaction"; so he who yields to God and the creatures, even giving up himself, and willingly and gladly goes into nothingness, death, and damnation, freely confessing and judging himself unworthy to share in any of these [goods] - this man has truly satisfied God and is righteous.

Latin:

Quia nihil retinuit sibi, omnia cessit Deo et creaturis. Hoc fit per fidem, qua homo sensum suum captivat in verbum crucis et abnegat se et a se omnia, mortuus sibi et omnibus. Et sic soli Deo vivit, 'cui omnia vivunt', etiam mortua.

English Translation:

Because he has kept nothing for himself, he has yielded everything to God and the creatures. This happens through faith, by which man takes his own intellect captive to the word of the cross, denies himself and everything of himself, being dead to himself and to all things. And thus he lives to God alone, "to whom all things live," even things that are dead.

Latin:

Ore autem confessio fit ad salutem, sc. quod fides ad iustitiam perducens non pervenit ad finem iustitie sc. salutem, si non pervenit ad confessionem. Confessio enim est opus fidei precipuum, qua homo negat se et confitetur Deum ac ita negat et confitetur, ut etiam vitam et omnia neget, antequam se affirmet. Moritur enim in confessione Dei et abnegatione sui. Quomodo enim potest fortius se abnegare quam moriendo pro confessione Dei? Tunc enim relinquit se, ut stet Deus et confessio eius.

English Translation:

"And with the mouth confession is made unto salvation" [10:10b], that is: faith leading to righteousness does not arrive at the goal of righteousness, namely salvation, unless it arrives at confession. For confession is the preeminent work of faith, by which man denies himself and confesses God, and so denies and confesses that he even denies life and all things rather than affirm himself. For he dies in the confession of God and the denial of himself. For how can he deny himself more strongly than by dying for the confession of God? For then he abandons himself, so that God and His confession may stand.

Romans 10:12 (Page 6, line 24 - Page 8, line 9)

Latin:

*Dives in omnes, qui invocant illum [10, 12]. Nova locutio! Potuit enim dicere 'promptus', 'facilis', seu ut lex dicit, 'misericors ad clamantes ad se et benignus ad exaudiendum', sicut ps. 43: 'Quoniam tu, Domine, suavis et mitis et multe misericordie omnibus invocantibus te'. Sed id voluit Apostolus notare, quod et alibi dicit, quia Deus dat invocantibus supra quam petunt, ita, ut invocatio comparata donationi sit pauper et modica ita, ut nec tanta cogitare potuisset invocans, nedum petere.

English Translation:

"Rich unto all that call upon him" [10:12]. A novel expression! For he could have said "ready," "accessible," or as the Law says, "merciful to those crying unto Him and gracious to hear," as in Ps. 85 [Vulgate 85:5]: "For thou, Lord, art sweet and mild: and plenteous in mercy unto all that call upon thee." But the Apostle wished to point out what he also states elsewhere: that God gives to those who call upon Him far above what they ask, so much so that our calling upon Him, compared to His giving, is poor and meager, such that the one calling could not even have conceived such things, let alone ask for them.

Latin:

Ut Eph. 3: 'Potens est omnia facere superabundanter quam petimus aut intelligimus'. Et supra Ro. 8: 'Nescimus, quid oremus, sicut oportet'. Et 2. Cor. 9: 'Potens est autem Deus omnem gratiam abundare facere in vobis'. Dives ergo Deus exaudiendo, sed nos pauperes invocando; potens ille implendo, trepidi | nos | et infirmi petendo. Quia nec tantum petimus, quantum donare ille potest et vult, hoc est, nos non secundum potentiam eius petimus, sed longe infra potentiam eius secundum infirmitatem | nostram |.

English Translation:

As in Eph. 3: "He is able to do superabundantly above all that we ask or understand." And above in Rom. 8: "We know not what we should pray for as we ought." And 2 Cor. 9: "And God is able to make all grace abound in you." God, therefore, is rich in hearing, but we are poor in calling; He is mighty in fulfilling, while we are fearful and weak in asking. For we neither ask as much as He is able and willing to bestow - that is, we do not ask according to His power, but far below His power, according to our own weakness.

Latin:

Ille autem non potest dare nisi secundum potentiam suam. Ideo semper plus dat quam petitur. Ideo dicit: 'Dilata os tuum, et ego' (non stillabo sed) 'implebo illud', i. e. pete, quantumcunque potes, plus ego dono, quia potens est donatio super potentiam petitionis tue. Ideo 'et spiritus adiuvat infirmitatem nostram' in petendo.

English Translation:

He, however, cannot give except according to His power. Therefore He always gives more than is asked. For this reason He says: "Open thy mouth wide, and I" (will not drop a little, but) "will fill it" [Ps. 80:11], that is: ask as much as you can, I give more, because the giving is powerful above the capacity of your petition. Therefore "the Spirit also helpeth our infirmities" in prayer.

Latin:

Hoc enim 'potens', quod hic de Deo dicitur, non, ut in logica, accipitur pro contingenter ac libere valente ac facultatem habente, quando et ubi voluerit, sed Grece est 'Dynameno' | i. e. potenti |. Quod significat eam potentiam, quam supra dixi 'robur' seu 'vires', 'virtutem', ut sit sensus: Deus quando dat, tam potenter ac fortiter dat, ut nec cogitare talia potuissemus. Sic enim potens est i. e. prevalidus et fortis, ut plus, quam petat infirmitas, donet.

English Translation:

For this word "able/mighty" [potens], which is here said of God, is not taken, as in logic, for being contingently and freely capable and having the faculty whenever and wherever He wills, but in Greek it is dynameno [to dynameno], that is, "to the one who is able." This signifies that power which I called above "might" or "strength," "virtue," so that the sense is: when God gives, He gives so mightily and powerfully that we could not even have imagined such things. For He is mighty in this way - that is, prevailing and strong - so that He gives more than weakness can ask.

Latin:

Sed addit 'secundum virtutem' (Grece 'Dynamin'), 'qua operatur in nobis', ubi excludit robur carnis. Quia non operatur in nobis secundum virtutem carnis nec sic exaudit, sed secundum spiritualem virtutem. Hec est enim 'ultra quam intelligimus,' Grece 'Noumen' i. e. sentimus, sapimus a 'Noys' i. e. mens, sensus, estimatio.

English Translation:

But he adds "according to the power" (in Greek dynamin), "that worketh in us," whereby he excludes the strength of the flesh. For He does not work in us according to the strength of the flesh, nor does He hear us in that way, but according to spiritual power. For this is "beyond what we understand," Greek nooumen, that is, we perceive, we understand, from nous, that is, mind, perception, judgment.

Latin:

Superat enim omnem sensum eius exauditio, i. e. quod non, ut nos preconcepimus et cogitavimus et prudenter, ut videtur, elegimus. Quia infirme et impotenter eligimus, hoc est, infirma sunt et impotentia ea, que petimus, si nobis darentur, cum non nisi intra limites nostri sensus sunt, ideo statim velut temporale quid in fastidium futura. Eodem modo dicit Phil.: 'Et pax Dei, que exuperat omnem sensum' (i. e. 'Noyn'), hoc est sapere, sentire, intelligere, ut supra, 'custodiat corda vestra et sensus vestros' i. e. 'Noemata', hoc est sensa et mentata per mentem vel sensum, ubi nos 'intelligentias vestras'.

English Translation:

For His hearing of prayer surpasses all our perception, namely in that it is not as we preconceive, ponder, and prudently (as it seems) choose. Because we choose weakly and impotently - that is, the things we ask for, if they were given to us, would be weak and powerless, since they lie only within the boundaries of our own perception, and therefore would immediately become tiresome, like something merely temporal. In the same way, Philippians says: "And the peace of God, which surpasseth all understanding" (that is, noun) - that is, knowing, feeling, understanding, as above - "shall keep your hearts and your minds" (that is, noemata), which means things felt and thought through the mind or sense, where our translation has "your understandings."

Romans 10:14 (Page 8, line 10 - Page 10, line 21)

Latin:

*Quomodo ergo invocabunt, in quem non crediderunt? [10, 14] Ista quattuor per ordinem sibi arrogant omnes superbi mente, ut Judei et heretici ac scismatici, qui omnes falluntur specie pietatis. Nam ista quattuor sic se habent, ut alterum ex altero sequatur, et ultimum est causa et antecedens omnium aliorum, sc. quod impossibile est predicare eos, qui non mittuntur; ex hoc sequitur, quod impossibile est eos audire, quibus non predicatur; et ex hoc, quod impossibile est eos credere, qui non audiunt; et tandem impossibile, quod invocent, qui non credunt; ac ultimo impossibile, quod salventur, qui non invocant.

English Translation:

"How then shall they call on him in whom they have not believed?" [10:14]. These four things in order are arrogated to themselves by all who are proud in mind, such as the Jews, heretics, and schismatics, all of whom are deceived by an appearance of piety. For these four are so related that one follows from the other, and the last is the cause and antecedent of all the others, namely: that it is impossible for those to preach who are not sent; from this it follows that it is impossible for those to hear to whom it is not preached; and from this, that it is impossible for those to believe who do not hear; and finally impossible that those should call upon Him who do not believe; and lastly impossible that those should be saved who do not call upon Him.

Latin:

Ideo tota radix et origo salutis est in Deo mittente, quo non mittente false predicant, qui predicant, et idem est | hoc predicare |, quod non predicare, immo melius esset non predicare; et false audiunt, qui audiunt, ac melius esset non audire; et false credunt, qui illis credunt, et melius esset non credere; et false invocant, qui sic invocant, meliusque erat non invocare. Quoniam tales predicantes non predicant, audientes non audiunt, credentes non credunt, invocantes non invocant et salvandi damnantur.

English Translation:

Therefore the entire root and origin of salvation is in God who sends. If He does not send, those who preach preach falsely, and such preaching is equivalent to not preaching - nay, it would be better not to preach; and those who hear hear falsely, and it would be better not to hear; and those who believe them believe falsely, and it would be better not to believe; and those who call upon Him thus call falsely, and it would be better not to call upon Him. Because such preachers do not preach, the hearers do not hear, the believers do not believe, those who call do not call, and those who should be saved are damned.

Latin:

Prover. 1: 'Tunc clamabunt ad me et non exaudiam eos.' || Ps. 109: 'Virgam virtutis tue emittet Dominus ex Zion'. Et tunc 'dominare', i. e. robuste ages, 'et efficax erit predicatio tua in medio inimicorum'. Illi autem in medio amicorum dominantur, quia blanditiis attrahunt. || Et ps. 17: 'Clamaverunt nec erat, qui salvos faceret, ad Dominum nec exaudivit eos'. Ideo isti sunt simulachra coram Deo, habent aures et non audiunt, os et non loquuntur etc. Quare? Quia non ex Deo. | Quando enim Deus verbum emittit, so geets mit gewalt, ut non tantum amicos et applaudentes, sed inimicos et resistentes convertat. |

English Translation:

Prov. 1: "Then shall they call upon me, and I will not hear them." And Ps. 109 [110:2]: "The Lord shall send the rod of thy power out of Zion." And then "rule thou," that is: you shall act powerfully, "and thy preaching shall be effective in the midst of thine enemies." But those others rule in the midst of friends, because they attract by flatteries. And Ps. 17 [18:41]: "They cried, but there was none to save them: even unto the Lord, but he answered them not." Therefore these are idols before God: they have ears and hear not, a mouth and speak not, etc. Why? Because they are not from God. For when God sends forth His word, it proceeds with power [German: so geets mit gewalt], so that it converts not only friends and applauders, but enemies and those who resist.

Latin:

Ideo ante omnia oportet advertere, ut is, qui docet, sit a Deo missus sicut Johannes. Quod cognoscitur, si per miracula et testimonium de celo sese probaverit missum | ut apostoli | vel authoritate | eiusmodi | celitus confirmata ulterius missum et sub humili subiectione eiusdem authoritatis predicet, semper stare iudicio illius | paratus | ac, que mandata ei sunt, loqui, non que placita sunt sibi ac inventa.

English Translation:

Therefore, above all things it is necessary to take care that he who teaches is sent by God, just as John was. This is recognized if he proves himself sent through miracles and testimony from heaven (as did the apostles), or sent further by an authority confirmed from heaven, and preaches under humble subjection to that same authority, always ready to stand before its judgment, and to speak what has been commanded him, not what pleases himself or what he has invented.

Latin:

|| Ut Zach. 13: 'Et erit, cum prophetaverit quispiam ultra, dicent ei pater eius et mater eius, qui genuerunt eum' (i. e. prelatus et Ecclesia): 'Non vives' (i. e. sis anathematisatus et excommunicatus), 'quia mendacium locutus es in nomine Domini. Et configent eum pater eius et mater eius, qui genuerunt eum, cum prophetaverit'. || Hoc est telum fortissimum, quo percutiuntur heretici. Quia sine testimonio Dei vel authoritatis a Deo confirmate, sed proprio motu, specie pietatis erecti predicant, ut Jere. 23: 'Ipsi currebant et ego non mittebam eos'.

English Translation:

As in Zech. 13: "And it shall come to pass, that when any shall yet prophesy, then his father and his mother that begat him" (that is, the prelate and the Church) "shall say unto him: Thou shalt not live" (that is, be thou anathema and excommunicated), "for thou speakest lies in the name of the Lord: and his father and his mother that begat him shall thrust him through when he prophesieth." This is the strongest weapon by which heretics are smitten. Because without the testimony of God or of an authority confirmed by God, but moved by their own impulse, elevated by an appearance of piety, they preach, as in Jer. 23: "I have not sent these prophets, yet they ran."

Latin:

Et tamen audent dicere: Nos salvabimur, quia invocamus nomen Domini; nos invocamus, quia credimus; nos credimus, quia audimus; nos audimus, quia predicamus. Sed hoc dicere non possunt: nos predicamus, quia missi sumus. Hic, hic iacent! Et hic est tota vis et salus, sine quo cetera falsa sunt, licet, an falsa sint, non cogitent.

English Translation:

And yet they dare to say: "We shall be saved, because we call on the name of the Lord; we call, because we believe; we believe, because we hear; we hear, because we preach." But this they cannot say: "We preach, because we were sent." Here, here they lie defeated! And here is the whole strength and salvation, without which all the rest is false, although they do not consider whether it is false.

Latin:

Ideo Apostolus Ro. 1, ne evangelium per hominem intrasse mundum putaretur, magnifice illud commendat. Primo, quod sit promissum antea *diu, quam veniret, non noviter inventum. Deinde non per unum, sed per multos et prophetas Dei, non tantum in voce, sed et in Scripturis etiam sanctis. Tale debet et testimonium hereticus proferre sue doctrine et heresis. Monstret, ubi sit ante promissum et a quo. Deinde per quos, tandem in quibus scriptis, ut sic etiam literas velut testes exhibeant.

English Translation:

Therefore the Apostle in Rom. 1, lest anyone should think the Gospel entered the world through man, commends it magnificently: first, that it was promised long before it came, not newly invented; second, not through one man, but through many, and those the prophets of God, not only by voice, but also in the Holy Scriptures. Such testimony the heretic also ought to produce for his doctrine and heresy. Let him show where it was promised beforehand and by whom; then through whom; finally, in what writings, so that they may produce written documents as witnesses.

Latin:

Sed horum illi nihil solliciti stulte dicunt: Nos veritatem habemus, nos credimus, nos audimus, nos invocamus, quasi hoc satis sit ex Deo esse, quia ipsis ita ex Deo videatur esse, et non necesse sit Deum sermonem suum confirmare et cooperari sequentibus signis ac precedentibus promissis et prophetiis. Sic ergo authoritas Ecclesie instituta, ut nunc adhuc Romana tenet ecclesia: secure predicant, qui sine aliis vitiis evangelium predicant.

English Translation:

But being careless of these things, they foolishly say: "We have the truth, we believe, we hear, we call," as if it were enough to be from God merely because it seems so to them, and as if it were not necessary for God to confirm His word and cooperate with signs following and with antecedent promises and prophecies. Thus, then, the authority of the Church was established, as the Roman Church still holds: those preach safely who preach the Gospel without other vices.

Latin:

Verbum enim, quod predicant heretici, suave placentiam eis parturit, quia sonat, sicut volunt. Volunt autem summam pietatem (ut sibi videtur). Ac sic stat apud eos sensus eorum integer et voluntas viva. Quia non contra nec supra quam cogitant, sed secundum quod cogitant, venit, ut iam velut equales vel etiam iudices sint verbi. Sed vere verbum Dei, si venit, venit contra sensum et votum nostrum. Non sinit stare sensum nostrum, etiam in iis, que sunt sanctissima, sed destruit ac eradicat ac dissipat omnia.

English Translation:

For the word that heretics preach brings forth a sweet self-pleasing in them, because it sounds just as they wish. For they desire the highest piety (as it seems to them). And thus their own intellect remains intact and their will alive. Because it does not come contrary to nor above what they think, but according to what they think, so that they are now like equals or even judges of the word. But truly the word of God, if it comes, comes contrary to our own thinking and desire. It does not allow our own intellect to stand, even in those things that are most holy, but destroys, uproots, and scatters everything.

Latin:

Ut Jere. 1 et 23: 'Nonne verba mea sunt quasi ignis et quasi malleus contra petram?' Unde signum, quod quis vere verbum Dei habeat ac portet in se, est illud infallibile, si nihil in se invenit, in quo sibi placeat, sed tantum displiceat, tristetur in omnibus, que scit, dicit, facit, patitur, et solum in aliis vel in Deo sentit, quod placeat sibi.

English Translation:

As in Jer. 1 and 23: "Are not my words like a fire, and like a hammer that breaketh the rock in pieces?" Hence the infallible sign that one truly possesses and bears in himself the word of God is this: if he finds nothing in himself in which he pleases himself, but only is displeased with himself, and is sorrowful in all things that he knows, says, does, and suffers, and only perceives in others or in God that which pleases him.

Latin:

Econtra evidentissimum signum, quod verbum Dei vere non sit in aliquo, est, si invenit in se, in quo sibi placeat, gaudet, quod dicit, scit, facit, patitur. Ratio omnium, quia verbum Dei 'conterit petram' ac destruit et crucifigit, quicquid nobis in nobis placet et non relinquit in nobis, nisi quod displiceat, ut sic in solo Deo doceat placentiam, gaudium, fiduciam habere, extra se vel in proximo letitiam et congratulationem.

English Translation:

On the contrary, the most evident sign that the word of God is not truly in someone is if he finds in himself that in which he pleases himself, and rejoices in what he says, knows, does, and suffers. The reason for all this is that the word of God "shatters the rock," destroys, and crucifies whatever pleases us in ourselves, leaving nothing in us except what displeases us, so that it may teach us to have our pleasure, joy, and confidence in God alone, and our rejoicing and congratulation outside ourselves or in our neighbor.

Romans 10:15 (Page 10, line 22 - Page 12, line 25)

Latin:

*Quam speciosi pedes evangelisantium pacem [10, 15]. Primo 'speciosi' dicuntur propter puritatem, dum non evangelisant propter questum aut vanam gloriam, ut nunc passim fit, sed solum ex obedientia Dei et propter salutem auditorum.

English Translation:

"How beautiful are the feet of them that preach the gospel of peace" [10:15]. First, they are called "beautiful" [speciosi] on account of purity, since they do not preach the Gospel for gain or vainglory (as is now done everywhere), but solely out of obedience to God and for the salvation of the hearers.

Latin:

Secundo 'speciosi' secundum Hebraicam proprietatem magis significat desiderabile et | optatum, | gratiosum seu amore et affectu dignum, teutonice lieblich vnd genehem. Et sic sensus, quod iis, qui sub lege sunt, amabilis et desiderabilis sit predicatio evangelii. Nam lex non nisi peccatum ostendit et reos facit ac sic conscientiam angustat, evangelium autem angustatis eiusmodi optatum nunciat remedium. Ideo lex mala, evangelium bona, lex iram, evangelium pacem nunciat.

English Translation:

Second, "beautiful" according to the Hebrew idiom rather signifies desirable, longed-for, gracious, or worthy of love and affection, in German: lieblich vnd genehem [lovely and acceptable]. And thus the meaning is that to those who are under the Law, the preaching of the Gospel is lovely and desirable. For the Law only reveals sin and makes men guilty and thus distresses the conscience; but the Gospel announces to those thus distressed a longed-for remedy. Therefore the Law proclaims evils, the Gospel good things; the Law proclaims wrath, the Gospel peace.

Latin:

Lex dicit (ut Gal. 3 allegat Apostolus): 'Maledictus omnis, qui non permanserit in omnibus, que scripta sunt libro legis, ut faciat ea'. At nullus permansit, ut faceret, ut ibidem: 'Quicunque enim ex operibus legis sunt, sub maledicto sunt'. Evangelium autem dicit: 'Ecce agnus Dei, ecce qui tollit peccata mundi'. Lex conscientiam urget peccatis, sed evangelium liberat eam et pacificat per fidem Christi.

English Translation:

The Law says (as the Apostle cites in Gal. 3): "Cursed is every one that continueth not in all things which are written in the book of the law to do them." But no one has continued in them to do them, as he says in the same place: "For as many as are of the works of the law are under the curse." But the Gospel says: "Behold the Lamb of God, behold Him who taketh away the sins of the world." The Law burdens the conscience with sins, but the Gospel frees it and gives it peace through faith in Christ.

Latin:

Unde et supra: 'Moses scribit iustitiam, que est ex lege, quod qui fecerit ea, vivet in eis', q. d. Apostolus: nullus autem fecit ea, ergo nullus vivit in eis. Unde iterum Gal. 3: 'Quoniam autem in lege nemo iustificatur apud Deum, manifestum est, quia iustus ex fide vivit. Lex autem non est ex fide, sed qui fecerit ea, vivet in eis'. Et supra c. 2 dixit: 'Non enim auditores legis iustificabuntur, sed factores legis iustificabuntur apud Deum', q. d. omnes apud Deum extra fidem sunt tantum auditores. Quia 'qui fecerit ea, vivet'; sed nullus facit; alioquin quid opus est fide?

English Translation:

Whence also above: "Moses writeth that the righteousness which is of the law, that the man which doeth those things shall live by them" - as if the Apostle were saying: but no one has done them, therefore no one lives by them. Whence again in Gal. 3: "But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them." And above in chapter 2 he said: "For not the hearers of the law are just before God, but the doers of the law shall be justified," as if to say: all apart from faith before God are merely hearers. Because "he who doeth them shall live"; but no one does them; otherwise, what need is there of faith?

Latin:

Exprimit autem spiritus isto verbo 'evangelisantium' ultra ea, que in glosa sunt dicta, etiam id, quod 'pax' et 'bona' eiusmodi sint non visibilia secundum mundum, quia tam occulta, ut non nisi verbo nuncientur nec nisi per fidem verbi apprehendantur. Sunt enim non exhibita ad sensum bona et pax, sed nunciata verbo ac sic fide tantum percipienda | i. e. sine experientia, donec vita futura veniat |.

English Translation:

Moreover, by this word "of them that preach the gospel" [evangelisantium], beyond what has been said in the gloss, the Spirit also expresses that such "peace" and "good things" are not visible according to the world, because they are so hidden that they can only be announced by the word and apprehended only through faith in the word. For these good things and peace are not presented to the senses, but announced by the word, and thus to be perceived by faith alone - that is, without sensible experience, until the future life arrives.

Latin:

'Bona' autem refertur ad gratiarum et donorum collationem, 'pax' vero ad malorum remotionem; ideo prius 'pacem', deinde 'bona' ponit. Igitur sub cruce sunt ista bona, quia pacis et bonorum istorum nullus est capax, nisi paci et bonis mundi renuncians propter fidem patiens sit in malis et turbationibus mundi et conscientie.

English Translation:

But "good things" refers to the bestowing of graces and gifts, whereas "peace" refers to the removal of evils; therefore he puts "peace" first, and then "good things." These good things, therefore, exist under the cross, because no one is capable of this peace and these good things unless, renouncing the peace and goods of the world for the sake of faith, he patiently endures amid the evils and troubles of the world and of the conscience.

Latin:

*Quid autem per 'pedes'? Secundum primam acceptionem significat affectus et vota predicantium, que debent esse syncera ab omni lucro et gloria. Sed secundum Hebreum et veriorem, licet possint 'pedes' ad literam significare, quia desideratus est adventus predicantium bona iis, qui torquentur peccatis et conscientia mala, verius tamen significant ipsa verba eorum seu sonum et syllabas | dictiones | verborum | predicationum |, quia voces sunt velut pedes et vehicula vel rote, quibus vehitur, volvitur aut graditur verbum ad aures auditorum.

English Translation:

What, however, is meant by "feet"? According to the first interpretation, it signifies the affections and desires of the preachers, which ought to be pure from all gain and glory. But according to the Hebrew and truer sense - although "feet" can literally signify that the arrival of those preaching good things is longed for by those tormented by sins and an evil conscience - more truly they signify their very words, or the sound and syllables, the utterances of the words of preaching, because voices are, as it were, the feet and vehicles or wheels by which the word is carried, rolled, or walks to the ears of the hearers.

Latin:

Unde dicit: 'In omnem terram exivit sonus eorum'. Si exivit, ergo habet pedes. Et iterum: 'Velociter currit sermo eius'. Quicquid currit, habet pedes; sermo currit, ergo sermo habet pedes, que sunt dictiones et voces. Denique ne hoc sit absurdum, Isa. 32: 'Beati, qui seminatis super omnes aquas immittentes pedem bovis et asini'. Et ps. 90: 'Super aspidem et basiliscum ambulabis, conculcabis leonem et draconem'. Quod non est factum nisi per verbum.

English Translation:

Hence it says: "Their sound went into all the earth." If it went forth, it therefore has feet. And again: "His word runneth very swiftly." Whatever runs has feet; the word runs, therefore the word has feet, which are utterances and voices. Finally, lest this should seem absurd, Isaiah 32 says: "Blessed are ye that sow beside all waters, that send forth thither the feet of the ox and the ass." And Psalm 90 [91:13]: "Thou shalt tread upon the asp and the basilisk: the lion and the dragon shalt thou trample under foot." Which has not been done except through the word.

Latin:

Dum enim auditor quietus sedet et suscipit verba, iam currunt pedes predicantis super eum et conculcat eum, si emendat. Sic Mich. 4: 'Surge, tritura, filia Sion. Quia cornu tuum ponam ferreum et ungulas tuas ponam ereas et comminues populos multos'. Sed hoc 'triturare' intelligitur, sicut bos pedibus triturat. Ergo pedes Ecclesie predicantis sunt voces et verba, quibus percutit, excutit, 'comminuit populos'. Nec enim aliquo alio id facit quam verbis et vocibus. Sed hii sunt 'speciosi' et desiderabiles iis, qui peccatorum conscientia premuntur.

English Translation:

For while the hearer sits quietly and receives the words, the feet of the preacher already run over him and trample him, if he amends. So Micah 4: "Arise and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people." But this "threshing" is understood just as an ox threshes with its feet. Therefore the feet of the preaching Church are the voices and words with which she smites, shakes out, and "beats in pieces the peoples." For she does this by nothing other than words and voices. But these are "beautiful" and desirable to those who are oppressed by the conscience of sins.

Latin:

Igitur duo et duo contraria:

- Lex: peccatum, quod ostendit et reum facit ac egrum, immo damnatum probat.

- Evangelium: gratiam, quam offert et peccatum remittit ac morbo medetur ad salutem.

English Translation:

Therefore, there are two pairs of contraries:

- The Law: sin, which it reveals and makes one guilty and sick, nay, proves condemned.

- The Gospel: grace, which it offers and forgives sin, healing the sickness unto salvation.

Romans 10:16 (Page 12, lines 26-32)

Latin:

Sed non omnes obedierunt evangelio [10, 16]. Hoc ad supradicta respicit, ut probet ista quattuor per ordinem dicta. Primum, quod dixerat: 'Omnis, qui invocaverit nomen Domini, salvus erit', huc pertinet, quod hic dicit. Cum ergo 'non omnes obedierunt evangelio', ut quid presumunt se invocare nomen Domini secundum verbum illius prophete? Quomodo ergo omnes invocabunt, in quem non crediderunt? Quod autem non omnes crediderunt, patet, quia Isaias dicit: Domine,

English Translation:

"But they have not all obeyed the gospel" [10:16]. This looks back to what was said above, to prove those four things stated in order. First, that which he had said: "Whosoever shall call upon the name of the Lord shall be saved," pertains to what he says here. Since, therefore, "they have not all obeyed the gospel," why do they presume that they call upon the name of the Lord according to the word of that prophet? How then will they all call upon Him in whom they have not believed? And that they have not all believed is evident, because Isaiah says: "Lord [who hath believed our report?]..."

Sources:

https://archive.org/details/luthersvorlesun01fickgoog

Thank you to Johannes Ficker!

https://ia803109.us.archive.org/1/items/luthersvorlesun01fickgoog/luthersvorlesun01fickgoog.pdf