MATTHEW: 3.9–10:47/9–11
96/13–14
by ...
christen. For baptism by women, cf. CWM 6/1.149/28–30,
8/1.307/31–32.
MATTHEW: 14–25–32: 47/14–15
JOHN: 1.10: 47/16
Ioan .1. [1531]
[Hand] [1531]
96/18–19
likelyhode . . .
now. Cf. CWM 6/1.151/32–35.
couetousnesse /] ed., couetousnesse 1531, couetousnesse, 1573
JOHN: 10.4: 47/19
Ioa.10. [1531]
ISAIAH: 1.9:47/22–23, 47/25–26
96/22
iustifienge of faith
. . . Paule and Ihon. Cf. Rom. 3.28 and 1 John 5.4. For other references to Rom. 3.28, cf. nn to
170/15–16, 173/25–26, 197/6–7, 197/18, 201/30, 202/21, 206/21–22. In
Luther's practice, the key to all the biblical books is to grasp
Christ's utterly gratuitous work and. gift of salvation as this is
formulated in texts like Rom. 1.16–17, 3.21–26, 5.6–11, or
John 1.14–17, 3.16–17. Statements and
illustrations of this conviction are found in Luther's Brief Instruction on What to Look for and Expect in the
Gospels, 1521 (WA 10/1/1.8–18; LW 35.117–24) and his
1522 Preface to the NT, cf. 148/22n. The
principle of justification by faith is central to Mammon, Obedience, and Tyndale's testimony at his trial.
(JW)
Esa. I. [1531]
in his first chapter] .1.
1573
ISAIAH: 1.9:47/22–23, 47/25–26
ROMANS: 9.29: 47/25–26
96/25
the scripture wolde
be easye. Cf. CWM 8/1.337/15. For another assertion
that a proper explanation of Baptism would make Scripture clear to the
believer, cf. 1 John
A5v. T0 claim that Scripture is easily understood if
one only grasps the central truth of its message is to voice a
fundamental Reformation conviction. In Luther's concise phrasing,
Scripture should be sui ipsius interpres, in Assertio omnium articulorum, 1520 (WA 7.97/23;
not in LW). (JW)
EZEKIEL: 34.12: 47/26
Rom. 9. [1531]
MARK: 8.18: 8/22–23, 47/27–28
JEREMIAH: 24.7: 47/28–29
MATTHEW: 15.14: 47/28
MATTHEW: 12.34: 47/29