Luther's Comments on Galatians 5:17
Reprinted from Martin Luther, A Commentary on St. Paul's Epistle to the Galatians, tr Philip S. Watson (Cambridge & London: James Clarke, 1953), pp. 501-508.
Editorial Note: As is well known, all the Reformers held the view that Romans 7:14-25 is a description of the spiritual conflict of a regenerate believer. Sometimes the view of the Reformers has been distorted by those who think that Romans 7:14-25 gives comfort to people who hold a pessimistic view of the possibilities and attainments of Christian piety in the here and now. Martin Luther's comments on Galatians 5:17 help to set the record straight. He does not use Galatians 5:17 or Romans 7 to excuse the Christian's falling into sin, much less being ruled by it. Here indeed is a bit of the real Luther at his best.
For the Flesh Lusteth Against the Spirit, and the Spirit Against the Flesh
When Paul said that the flesh lusteth against the spirit, and the spirit against the flesh, he admonisheth us that we shall feel the concupiscence of the flesh, that is to say, not only carnal lust, but also pride, wrath, heaviness, impatience, incredulity, and such-like. Notwithstanding he would have us so to feel them, that we consent not unto them, nor accomplish them: that is, that we neither think, speak, nor do those things which the flesh provoketh us unto. As, if it move us to anger, yet we should be angry in such wise as we are taught in the fourth Psalm, that we sin not. As if Paul would thus say: I know that the flesh will provoke you unto wrath, envy, doubting, incredulity, and such-like: but resist it by the Spirit, that ye sin not. But if ye forsake the guiding of the Spirit, and follow the flesh, ye shall fulfill the lust of the flesh, and ye shall die, as Paul saith in the eighth to the Romans. So this saying of the Apostle is to be understood, not of fleshly lusts only, but of the whole kingdom of sin.
And These Are Contrary One to the Other, So That Ye Cannot Do the Things That Ye Would
These two captains or leaders (saith he), the flesh and the spirit, are one against another in your body, so that ye cannot do what ye would. And this place witnesseth plainly that Paul writeth these things to the saints, that is, to the Church believing in Christ, baptized, justified, renewed, and having full forgiveness of sins. Yet notwithstanding he saith that he hath flesh rebelling against the spirit. After the same manner he speaketh of himself in the seventh to the Romans: 'I (saith he) am carnal and sold under sin;' and again: 'I see another law in my members rebelling against the law of my mind,' &c.; also: '0 wretched man that I am,' &c.
Here, not only the schoolmen, but also some of the old fathers are much troubled, seeking how they may excuse Paul. For it seemeth unto them absurd and unseemly to say, that that elect vessel of Christ should have sin. But we credit Paul's own words, wherein he plainly confesseth that he is sold under sin, that he is led captive of sin, that he hath a law in his members rebelling against him, and that in the flesh he serveth the law of sin. Here again they answer, that the Apostle speaketh in the person of the ungodly. But the ungodly do not complain of the rebellion of their flesh, of any battle or conflict, or of the captivity and bondage of sin: for sin mightily reigneth in them. This is therefore the very complaint of Paul and of all the saints. Wherefore they have done very wickedly which have excused Paul and other saints to have no sin. For by this persuasion (which proceedeth of ignorance of the doctrine of faith) they have robbed the Church of a singular consolation: they have abolished the forgiveness of sins, and made Christ of none effect.
Wherefore when Paul saith: 'I see another law in my members,' &c., he denieth not that he hath flesh, and the vices of the flesh in him. It is likely therefore that he felt sometimes the motions of carnal lust. But yet (I have no doubt) these motions were well suppressed in him by the great and grievous [afflictions and] temptations both of mind and body, wherewith he was in a manner continually exercised and vexed, as his epistles do declare; or if he at any time being merry and strong, felt the lust of the flesh, wrath, impatiency, and such-like, yet he resisted them by the Spirit, and suffered not those motions to bear rule in him. Therefore let us in no wise suffer such comfortable places (whereby Paul describeth the battle of the flesh against the spirit in his own body) to be corrupted with such foolish glosses. The schoolmen, the monks, and such other, never felt any spiritual temptations, and therefore they fought only for the repressing and overcoming of fleshly lust and lechery, and being proud of that victory which they never yet obtained, they thought themselves far better and more holy than married men. I will not say, that under this holy pretence they nourished and maintained all kinds of horrible sins, as dissension, pride, hatred, disdain, and despising of their neighbours, trust in their own righteousness, presumption, contempt of godliness and of the Word of God, infidelity, blasphemy, and such-like. Against these sins they never fought, nay rather they took them to be no sins at all: they put righteousness in the keeping of their foolish and wicked vows, and unrighteousness in the neglecting and contemning of the same.
But this must be our ground and anchor-hold, that Christ is our only perfect righteousness. If we have nothing whereunto we may trust, yet these three things (as Paul saith) faith, hope and love do remain. Therefore we must always believe and always hope; we must always take hold of Christ as the head and fountain of our righteousness. He that believeth in him shall not be ashamed. Moreover, we must labour to be outwardly righteous also: that is to say, not to consent to the flesh, which always enticeth us to some evil; but to resist it by the spirit. We must not be overcome with impatiency for the unthankfulness and contempt of the people, which abuseth the Christian liberty; but through the Spirit we must overcome this and all other temptations. Look then how much we strive against the flesh by the spirit, so much are we outwardly righteous. Albeit this righteousness doth not commend us before God.
Let no man therefore despair if he feel the flesh oftentimes to stir up new battles against the spirit, or if he cannot by and by subdue the flesh, and make it obedient unto the spirit. I also do wish myself to have a more valiant and constant heart, which might be able, not only boldly to contemn the threatenings of tyrants, the heresies, offences and tumults which the fantastical spirits stir up; but also might by and by shake off the vexations and anguish of spirit, and briefly, might not fear the sharpness of death, but receive and embrace it as a most friendly guest. But I find another law in my members, rebelling against the law of my mind, &c. Some other do wrestle with inferior temptations, as poverty, reproach, impatiency and such-like.
Let no man marvel therefore or be dismayed, when he feeleth in his body this battle of the flesh against the spirit: but let him pluck up his heart and comfort himself with these words of Paul: 'The flesh lusteth against the spirit,' &c., and: 'These are contrary one to another, so that ye do not those things that ye would.' For by these sentences he comforteth them that be tempted. As if he should say: It is impossible for you to follow the guiding of the Spirit in all things without any feeling or hindrance of the flesh; nay, the flesh will resist: and so resist and hinder you that ye cannot do those things that gladly ye would. Here, it shall be enough if ye resist the flesh and fulfil not the lust thereof: that is to say, if ye follow the spirit and not the flesh, which easily is overthrown by impatiency, coveteth to revenge, biteth, grudgeth, hateth God, is angry with him, despaireth, &c. Therefore when a man feeleth this battle of the flesh, let him not be discouraged therewith, but let him resist in the Spirit, and say: I am a sinner, and I feel sin in me, for I have not yet put off the flesh, in which sin dwelleth so long as it liveth; but I will obey the spirit and not the flesh: that is, I will by faith and hope lay hold upon Christ, and by his word I will raise up myself, and being so raised up, I will not fulfil the lust of the flesh.
I remember that Staupitius was wont to say: 'I have vowed unto God above a thousand times, that I would become a better man; but I never performed that which I vowed. Hereafter I will make no such vow: for I have now learned by experience, that I am not able to perform it. Unless therefore God be favourable and merciful unto me for Christ's sake, and grant unto me a blessed and a happy hour when I shall depart out of this miserable life, I shall not be able with all my vows and all my good deeds, to stand before him.' This was not only a true, but also a godly and a holy desperation: and this must they all confess both with mouth and heart, which will be, saved. For the godly trust not to their own righteousness, but say with David: 'Enter not into judgment with thy servant, for in thy sight shall none that liveth be justified' (Ps. cxliii. 2), and: 'If thou 0 Lord shouldst straightly mark iniquities, 0 Lord who shall stand?' (Ps. cxxx. 3). They look unto Christ their reconciler, who gave his life for their sins. Moreover, they know that the remnant of sin which is in their flesh, is not laid to their charge, but freely pardoned. Notwithstanding in the meanwhile they fight in the Spirit against the flesh, lest they should fulfil the lust thereof. And although they feel the flesh to rage and rebel against the spirit, and themselves also do fall sometimes into sin through infirmity, yet are they not discouraged, nor think therefore that their state and kind of life, and the works which are done according to their calling, displease God: but they raise up themselves by faith.
It is very profitable for the godly to know this, and to bear it well in mind; for it wonderfully comforteth them when they are tempted. When I was a monk I thought by and by that I was utterly cast away, if at any time I felt the concupiscence of the flesh: that is to say, if I felt any evil motion, fleshly lust, wrath, hatred, or envy against any brother. I assayed many ways, I went to confession daily, &c., but it profited me not; for the concupiscence of my flesh did always return, so that I could not rest, but was continually vexed with these thoughts: This or that sin thou hast committed; thou art infected with envy, with impatiency, and such other sins; therefore thou art entered into this holy order in vain, and all thy good works are unprofitable. If then I had rightly understood these sentences of Paul: 'The flesh lusteth contrary to the spirit, and the spirit contrary to the flesh,' &c. and 'these two are one against another, so that ye cannot do the things that ye would do,' I should not have so miserably tormented myself, but should have thought and said to myself, as now commonly I do: Martin, thou shalt not utterly be without sin, for thou hast yet flesh; thou shalt therefore feel the battle thereof, according to that saying of Paul: 'The flesh resisteth the spirit.' Despair not therefore, but resist it strongly, and fulfil not the lust thereof. Thus doing thou art not under the law.
The faithful therefore receive great consolation by this doctrine of Paul, in that they know themselves to have partly the flesh, and partly the spirit, but yet so notwithstanding that the spirit ruleth and the flesh is subdued, that righteousness reigneth and sin serveth. He that knoweth not this doctrine, and thinketh that the faithful ought to be without all fault, and yet seeth the contrary in himself, must needs at the length be swallowed up by the spirit of heaviness, and fall into desperation. But whoso knoweth this doctrine well and useth it rightly, to him the things that are evil turn unto good. For when the flesh provoketh him to sin, by occasion thereof he is stirred up and forced to seek forgiveness of sins by Christ, and to embrace the righteousness of faith, which else he would not so greatly esteem, nor seek for the same with so great desire. Therefore it profiteth us very much to feel sometimes the wickedness of our nature and corruption of our flesh, that even by this means we may be waked and stirred up to faith and to call upon Christ. And by this occasion a Christian becometh a mighty workman and a wonderful creator, which of heaviness can make joy, of terror comfort, of sin righteousness, and of death life, when he by this means repressing and bridling the flesh, maketh it subject to the Spirit.
Wherefore let not them which feel the concupiscence of the flesh, despair of their salvation. Let them feel it and all the force thereof, so that they consent not to it. Let the passions of lust, wrath and such other vices shake them, so that they do not overthrow them. Let sin assail them, so that they do not accomplish it. Yea the more godly a man is, the more doth he feel that battle. And hereof come those lamentable complaints of the saints in the Psalms and in all the holy Scripture. Of this battle the hermits, the monks, and the schoolmen, and all that seek righteousness and salvation by works, know nothing at all.
But here may some man say, that it is a dangerous matter to teach that a man is not condemned, if by and by he overcome not the motions and passions of the flesh which he feeleth. For when this doctrine is taught amongst the common people, it maketh them careless, negligent and slothful. This is it which I said a little before, that if we teach faith, then carnal men neglect and reject works: if works be required, then is faith and consolation of conscience lost. Here no man can be compelled, neither can there be any certain rule prescribed. But let every man diligently try himself to what passion of the flesh he is most subject, and when he findeth that, let him not be careless, nor flatter himself: but let him watch and wrestle in Spirit against it, that if he cannot altogether bridle it, yet at the least he do not fulfil the lust thereof.
This battle of the flesh against the spirit, all the saints have had and felt: and the selfsame do we also feel and prove. He that searcheth his own conscience, if he be not an hypocrite, shall well perceive that to be true in himself which Paul here saith: that the flesh lusteth against the spirit. All the faithful therefore do feel and confess that their flesh resisteth against the spirit, and that these two are so contrary the one to the other in themselves, that, do what they can, they are not able to perform that which they would do. Therefore the flesh hindereth us that we cannot keep the commandments of God, that we cannot love our neighbours as ourselves, much less can we love God with all our heart, &c. Therefore it is impossible for us to become righteous by the works of the law. Indeed there is a good will in us, and so must there be (for it is the Spirit itself which resisteth the flesh), which would gladly do good, fulfil the law, love God and his neighbour, and such-like, but the flesh obeyeth not this good will, but resisteth it: and yet God imputeth not unto us this sin, for he is merciful to those that believe, for Christ's sake.
But it followeth not therefore that thou shouldest make a light matter of sin, because God doth not impute it. True it is that he doth not impute it: but to whom, and for what cause? Not to them that are hard-hearted and secure, but to such as repent and lay hold by faith upon Christ the mercy-seat, for whose sake, as all their sins are forgiven them, even so the remnants of sin which are in them, be not imputed unto them. They make not their sin less than it is, but amplify it and set it out as it is indeed; for they know that it cannot be put away by satisfactions, works, or righteousness, but only by the death of Christ. And yet notwithstanding, the greatness and enormity of their sin doth not cause them to despair, but they assure themselves that the same shall not be imputed unto them [or laid unto their charge], for Christ's sake.
This I say, lest any man should think that after faith is received, there is little account to be made of sin. Sin is truly sin, whether a man commit it before he hath received the knowledge of Christ or after. And God always hateth sin: yea all sin is damnable as touching the fact itself. But in that it is not damnable to him that believeth, it cometh of Christ the reconciler, who by his death hath expiated sin. But to him that believeth not in Christ, not only all his sins are damnable, but even his good works also are sin; according to that saying: 'Whatsoever is not of faith is sin' (Rom. xiv. 23). Therefore the error of the schoolmen is most pernicious, which do distinguish sins according to the fact, and not according to the person. He that believeth hath as great sin as the unbeliever. But to him that believeth, it is forgiven and not imputed: to the unbeliever it is not pardoned but imputed. To the believer it is venial: to the unbeliever it is mortal [and damnable]: not for any difference of sins, or because the sin of the believer is less, and the sin of the unbeliever greater: but for the difference of the persons. For the believer assureth himself by faith that his sin is forgiven him, forasmuch as Christ hath given himself for it. Therefore although he have sin in him and daily sinneth, yet he continueth godly: but contrariwise, the unbeliever continueth wicked. And this is the true wisdom and consolation of the godly, that although they have and commit sins, yet they know that for Christ's sake they are not imputed unto them.
This I say for the comfort of the godly. For they only feel indeed that they have and do commit sins, that is to say, they feel they do not love God so fervently as they should do; that they do not trust him so heartily as they would, but rather they oftentimes doubt whether God have a care of them or no; they are impatient, and are angry with God in adversity. Hereof (as I have said) proceed the sorrowful complaints of the saints in the Scriptures, and especially in the Psalms. And Paul himself complaineth that he is 'sold under sin' (Rom. vii. 14); and here he saith that the flesh resisteth and rebelleth against the spirit. But because they mortify the deeds of the flesh by the spirit (as he saith in another place; and also in the end of this chapter: 'They crucify the flesh with the desires and lusts thereof'), therefore these sins do not hurt them nor condemn them. But if they obey the flesh in fulfilling the lusts thereof, then do they lose faith and the Holy Ghost. And if they do not abhor their sin and return unto Christ (who hath given the keys to his Church, to receive and raise up those that be fallen, that so they may recover faith and the Holy Ghost), they die in their sins. Wherefore we speak not of them which dream that they have faith, and yet continue still in their sins. These men have their judgment already: They that live after the flesh shall die (Rom. viii. 13), also: 'The works of the flesh are manifest, which are, adultery, fornication, &c., whereof I tell you before, as also I have told you that they which do such things, shall not inherit the kingdom of God.'
Hereby we may see who be very saints indeed. They be not stocks and stones (as the monks and schoolmen dream) so that they are never moved with anything, never feel any lust or desires of the flesh: but, as Paul saith, their flesh lusteth against the Spirit, and therefore they have sin and can sin. And the thirty-second Psalm witnesseth, that the saints do confess their unrighteousness, and pray that the wickedness of their sin may be forgiven, where it saith: 'I said, I will confess against myself my wickedness unto the Lord, and thou forgavest the iniquity of my sin. For this shall everyone that is godly, make his prayer unto thee,' &c. Moreover the whole Church, which indeed is holy, prayeth that her sins may be forgiven her, and believeth the forgiveness of sins. And in the cxliii. Psalm, David prayeth: '0 Lord enter not into judgment with thy servant, for in thy sight shall none that liveth be justified.' And in Psalm cxxx: 'If thou, 0 Lord, shouldest straitly mark iniquities, Lord who shall stand? But with thee is mercy,' &c. Thus do the chiefest saints [and children of God] speak and pray: as David, Paul, &c. All the faithful therefore do speak and pray the same thing, and with the same spirit. The popish sophisters read not the Scriptures, or if they read them they have a veil before their eyes: and therefore as they cannot judge rightly of anything, so can they not judge rightly either of sin or of holiness.