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Luther suggested that John’s vision could not be understood nor its precepts observed. While that may be true to later generations, it is likely that the people in the seven churches to which the book was addressed understood it. Luther’s declaration that “Christ is neither taught nor known in it” is clearly wrong, as anyone who has read Revelation can attest. Indeed, the preface to the book clearly testifies of Christ:

The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. (Revelation 1:1-6)

Christ is named 18 times in the book of Revelation, in addition to the passages where he is depicted as the “Lamb of God,” the title attributed to him by both John the Baptist (John 1:36) and Peter (1 Peter 1:19). Indeed, it is in John’s revelation that we find one of Christ’s important titles, “Alpha and Omega, the first and the last” (Revelation 1:8, 11; 21:6; 22:13).

Luther removed James, Hebrews, Jude, and Revelation from their normal places and relegated them to the end of the New Testament, as not being entitled to the same status as other biblical books. In his New Testament table of contents, he numbered books 1-23 and then placed the four rejected ones without numbers. Tyndale followed Luther’s order in his English translation, as did Coverdale in 1535. The Great Bible of 1519 put Hebrews and James back in their original positions, and this is the order kept in the King James Version, which was based on the Great Bible.

Luther was not the only reformer to reject portions of the Bible. Ulrich Zwingle opposed the book of Revelation, while Calvin denounced it as unintelligible and forbad his pastors at Geneva to attempt to interpret it.

Though later Protestants rejected the twelve books of the Apocrypha found in Catholic Bibles, they were included in Luther’s Bible. In the 1534 edition, he called them “books not on a level with Holy Writ and yet profitable and good to read.”12 He removed all of them from the Old Testament and placed them in a special section after the Old Testament, just as he moved questionable New Testament books to the end of that collection. The Apocrypha were included in the first (1611) edition of the King James Version (KJV) of the Bible and were included in some editions as late as the 19th century. Even today, Cambridge University, which has long been the official publisher of the KJV or “authorized version,” publishes the KJV version of the Apocrypha in a separate volume.

In view of the intense criticisms leveled against Latter-day Saint beliefs about the scriptures and revelation, it is somewhat ironic that Joseph Smith’s view of the Bible accords rather well with that of Luther. In addition to the declaration in Article of Faith 8 (”We believe the Bible to be the word of God as far as it is translated correctly”), the prophet declared, “I believe the Bible as it read when it came from the pen of the original writers. Ignorant translators, careless transcribers, or designing and corrupt priests have committed many errors” (History of the Church 6:57).

In recent years, a number of scholarly papers have discussed Martin Luther's belief in theosis, the concept that humans are destined to become gods through Christ.28 Lutheran Bishop Michael McDaniel, in a paper read at a dialogue with eastern Orthodox clergy, wrote that "Luther can write that 'the one who has faith is a completely divine man, a son of God, the inheritor of the universe. He is the victor over the world, sin, death, and the devil'; and, in a clear and unqualified affirmation of theosis: 'Faith makes a man God.'"29
Franz Posset quotes Luther that "'to be born of God is to acquire the nature of God;' 'God's grace makes man deiform and deifies him;' '/Christ/ becomes totally man and we become totally deified;' 'The person who is in the Father becomes deified. We are made 'gods.'" He concludes: "Deification was for Luther the synonym for justification and sanctification."30

Thanks for the post. The above was some of the more fascinating quotes for me! I'll have to look up the references.