Epistle Sermons, Vol. 2: Epiphany, Easter and Pentecost

by Martin Luther

14. Observe, then, the state of the world; how little flesh and blood can accomplish even in their best efforts; how dangerous to undertake to rule by law alone—indeed, how impossible it is, without great danger, to govern and instruct souls with mere laws, ignoring love and the Spirit, in whose hands is the full power of all law. It is written (Deut 33, 2), "At his right hand was a fiery law for them." This is the law of love in the Spirit. It shall regulate all laws at the left hand; that is, the external laws of the world. It is said (Ex 28, 30) that the priest must bear upon his breast, in the breastplate, "the Urim and the Thummim"; that is, Light and Perfection, indicative of the priest's office to illuminate the Law—to give its true sense—and faultlessly to keep and to teach it.

15. In the conception, the establishment and the observance of all laws, the object should be, not the furtherance of the laws in themselves, not the advancement of works, but the exercise of love. That is the true purpose of law, according to Paul here, "He that loveth his neighbor hath fulfilled the law." Therefore, when the law contributes to the injury rather than the benefit of our neighbor, it should be ignored. The same law may at one time benefit our neighbor and at another time injure him. Consequently, it should be regulated according to its advantage to him. Law should be made to serve in the same way that food and raiment and other necessaries of life serve. We consider not the food and raiment themselves, but their benefit to our needy neighbor. And we cease to dispense them as soon as we perceive they no longer add to his comfort.

16. Suppose you were to come across an individual foolish enough to act with no other thought than that food and clothing are truly good things, and so proceed to stuff a needy one with unlimited food and drink unto choking, and to clothe him unto suffocation, and then not to desist. Suppose to the command, "Stop, you have suffocated, have already over-fed and over-clothed him, and all is lost effort now," the foolish one should reply: "You heretic, would you forbid good works? Food, drink and raiment are good things, therefore we must not cease to dispense them; we cannot do too much." And suppose he continued to force food and clothing on the man. Tell me, what would you think of such a one? He is a fool more than foolish; he is more mad than madness itself. But such is about the character of our ecclesiasts today, and of those who are so blind in the exercise of law as to act as if works were the only requisite, and to suffocate body and soul, being ignorant that the one purpose of law is to call forth the exercise of love. They make works superior to love, and a maid to her matron. Such perversion prevails to an extent distressing to think of, not to mention hearing and seeing it, or more, practicing and permitting it ourselves.

17. The commandment of love is not a long one; it is short. It is one injunction, not many. It is even not a commandment, and at the same time is all commandments. Brief, and a unit in itself, its meaning is easily comprehended. But in its exercise, it is far-reaching, for it includes and regulates all commandments. So far as works are enjoined, it is no commandment at all; it names no peculiar work. Yet it represents all commandments, because properly the fulfilment of all commandments is the fulfilment of this. The commandment of love suspends every commandment, yet it perpetuates all. Its whole purpose is that we may recognize no commandment, no work, except as love dictates.

18. As life on earth apart from works is an impossibility, necessarily there must be various commandments involving works. Yet Love is supreme over these requirements, dictating the omission or the performance of works according to its own best interests, and permitting no works opposed to itself.

To illustrate: A driver, holding the reins, guides team and wagon at will. If he were content merely to hold the reins, regardless of whether or no the team followed the road, the entire equipage—team, wagon, reins and driver—would soon be wrecked; the driver would be lying drowned in a ditch or a pool, or have his neck broken going over stumps and rocks. But if he dexterously regulates the movement of the outfit according to the road, observing where it is safe and where unsafe, he will proceed securely because wisely. Were he, in his egotism, to drive straight ahead, endeavoring to make the road conform to the movement of the wagon, at his pleasure, he would soon see how beautifully his plan would work.

19. So it is when men are governed by laws and works, the laws not being regulated according to the people. The case is that of the driver who would regulate the road by the movements of the wagon. True, the road is often well suited to the straight course of the wagon. But just as truly the road is, in certain places, crooked and uneven, and then the wagon must conform to the course and condition of the road. Men must adapt themselves to laws and regulations wherever possible and where the laws are beneficial. But where laws prove detrimental to men's interests, the former must yield. The ruler must wisely make allowance for love, suspending works and laws. Hence, philosophers say prudence—or circumspection or discretion as the ecclesiasts put it—is the guide and regulator of all virtues.

20. We read in a book of the ancient fathers that on a certain occasion of their assembling, the question was raised, which is really the noblest work? Various replies were given. One said prayer, another fasting; but St. Anthony was of the opinion that of all works and virtues, discretion is the best and surest way to heaven. These, however, were but childish, unspiritual ideas relating to their own chosen works. A Christian views the matter in quite a different light, and more judiciously. He concludes that neither discretion nor rashness avails before God. Only faith and love serve with him. But love is true discretion; love is the driver and the true discretion in righteous works. It always looks to the good of the neighbor, to the amelioration of his condition; just as the discretion of the world looks to the general welfare of the governed in the adjustment of political laws. Let this suffice on this point.

21. But the question arises: How can love fulfil the Law when love is but one of the fruits of faith and we have frequently said that only faith in Christ removes our sins, justifies us and satisfies all the demands of the Law? How can we make the two claims harmonize? Christ says, too (Mt 7, 12): "All things, therefore, whatsoever ye would that men should do unto you, even so do ye also unto them: for this is the law and the prophets." Thus he shows that love for one's neighbor fulfils both the Law and the prophets. Again, he says (Mt 22, 37-40): "Thou shalt love the Lord thy God ... thy neighbor as thyself. On these two the whole law hangeth, and the prophets." Where, then, does Paul stand, who says (Rom 3, 31): "Do we then make the law of none effect through faith? God forbid: nay, we establish the law." Again (Rom 3, 28): "We reckon therefore that a man is justified by faith apart from the works of the law." And again (Rom 1, 17), "The righteous shall live by faith."

22. I reply: As we have frequently said, we must properly distinguish between faith and love. Faith deals with the heart, and love with the works. Faith removes our sins, renders us acceptable, justifies us. And being accepted and justified as to our person, love is given us in the Holy Spirit and we delight in doing good. Now, it is the nature of the Law to attack our person and demand good works; and it will not cease to demand until it gains its point. We cannot do good works without the Spirit and love. The Law constrains us to know ourselves with our imperfections, and to recognize the necessity of our becoming altogether different individuals that we may satisfy the Law. The Law does not exact so much of the heart as of works; in fact, it demands nothing but works and ignores the heart. It leaves the individual to discover, from the works required, that he must become an altogether different person. But faith, when it comes, creates a nature capable of accomplishing the works the Law demands. Thus is the Law fulfilled.